When they had passed through ( diodeusantes ).

First aorist active participle of diodeuō , common verb in the Koiné (Polybius, Plutarch, lxx, etc.), but in the N.T. only here and Luk 8:1. It means literally to make one’ s way (hodos ) through (dia ). They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way.

Amphipolis ( tēn Amphipolin ).

So called because the Strymon flowed almost around (amphi ) it, the metropolis of Macedonia Prima, a free city, about 32 miles from Philippi, about three miles from the sea. Paul and Silas may have spent only a night here or longer.

Apollonia ( tēn Apollōnian ).

Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way. So here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke’ s narrative that we have no way of filling up. There may have been no synagogues for one thing.

To Thessalonica ( eis Thessalonikēn ).

There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1Th 1:8).

As his custom was ( kata to eiōthos tōi Paulōi ).

The same construction in Luk 4:16 about Jesus in Nazareth (kata to eiōthos autōi ) with the second perfect active participle neuter singular from ethō . Paul’ s habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles.

For three Sabbaths ( epi sabbata tria ).

Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1Th 1:8. The church consisted mainly of Gentile converts (2Th 3:4, 2Th 3:7,2Th 3:8) and seems to have been well organized (1Th 5:12). He received help while there several times from Philippi (Phi 4:16) and even so worked night and day to support himself (1Th 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5:5; 2Th 2:1-12).

Reasoned ( dielexato ).

First aorist middle indicative of dialegomai , old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf. dielegeto in Act 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (apo ) of his ideas.

Opening and alleging ( dianoigōn kai paratithemenos ).

Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (dianoigō ) used by him of the interpretation of the Scriptures by Jesus (Luk 24:32) and of the opening of the mind of the disciples also by Jesus (Luk 24:45) and of the opening of Lydia’ s heart by the Lord (Act 16:14). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only "expounding"the Scriptures, he was also "propounding"(the old meaning of "allege") his doctrine or setting forth alongside the Scriptures (parȧtithemenos ), quoting the Scripture to prove his contention which was made in much conflict (1Th 2:2), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul’ s powerful arguments, for the Cross was a stumbling-block to the Jews (1Co 1:23).

That it behoved the Christ to suffer ( hoti ton Christon edei pathein ).

The second aorist active infinitive is the subject of edei with ton Christon , the accusative of general reference. This is Paul’ s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luk 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Act 3:18 and Paul again in Act 26:23. The minor premise is the resurrection of Jesus from the dead.

To rise again from the dead ( anastēnai ek nekrōn ).

This second aorist active infinitive anastēnai is also the subject of edei . The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Th 4:14) and argued always from Scripture (1Co 15:3-4) and from his own experience (Act 9:22; Act 22:7; Act 26:8, Act 26:14; 1Co 15:8).

This Jesus is the Christ ( houtos estin ho Christos , ho Iēsous ).

More precisely, "This is the Messiah, viz., Jesus whom I am proclaiming unto you."This is the conclusion of Paul’ s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness.

Some of them ( tines exō autōn ).

That is of the Jews who were evidently largely afraid of the rabbis. Still "some"were persuaded (epeisthēsan , effective first aorist passive indicative) and "consorted with"(proseklērōthēsan ). This latter verb is also first aorist passive indicative of prosklēroō , a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from pros and klēros , to assign by lot. So then this small group of Jews were given Paul and Silas by God’ s grace.

And of the devout Greeks a great multitude ( tōn te sebomenōn Hellēnōn plēthos polu ).

These "God-fearers"among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul’ s appeal. In 1Th 1:9 Paul expressly says that they had "turned to God from idols,"proof that this church was mainly Gentile (cf. also 1Th 2:14).

And of the chief women not a few ( gunaikōn te tōn prōtōn ouk oligai ).

Literally, "And of women the first not a few."That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Act 13:50 in Antioch in Pisidia who along with "the first men of the city"were stirred up against Paul. Here these women were openly friendly to Paul’ s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1Th 4:11). In 2Co 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Act 17:4, Act 17:5 to understand what Paul says in his Thessalonian Epistles.

Moved with jealousy ( zēlōsantes ).

Both our English words, zeal and jealousy , are from the Greek zēlos . In Act 13:45 the Jews (rabbis) "were filled with jealousy"(eplēsthēsan zēlou ). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1Th 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.).

Took unto them ( proslabomenoi ).

Second aorist middle (indirect, to themselves) participle of proslambanō , old and common verb.

Certain vile fellows of the rabble ( tōn agoraiōn andras tinas ponērous ).

The agora or market-place was the natural resort for those with nothing to do (Mat 20:4) like the court-house square today or various parks in our cities where bench-warmers flock. Plato ( Protagoras 347 C) calls these agoraioi (common word, but in N.T. only here and Act 19:38) idlers or good-for-nothing fellows. They are in every city and such "bums"are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Th 3:10.) "doing nothing but doing about."So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari ).

Gathering a crowd ( ochlopoiēsantes ).

Literally, making or getting (poieō ) a crowd (ochlos ), a word not found elsewhere. Probably right in the agora itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular.

Set the city on an uproar ( ethoruboun ).

Imperfect active of thorubeō , from thorubos (tumult), old verb, but in the N.T. only here and Act 20:10; Mat 9:23; Mar 4:39. They kept up the din, this combination of rabbis and rabble.

Assaulting the house of Jason ( epistantes tēi oikiāi Iasonos ).

Second aorist (ingressive) active of ephistēmi , taking a stand against, rushing at, because he was Paul’ s host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. Jos 1:7).

They sought ( ezētoun ).

Imperfect active. They burst into the house and searched up and down.

Them ( autous ).

Paul and Silas. They were getting ready to have a lynching party.

When they found them not ( mē heurontes ).

Usual negative mē with the participle in the Koiné , second aorist (effective) active participle, complete failure with all the noise and "bums."

They dragged ( esuron ).

Imperfect active, vivid picture, they were dragging (literally). See note on Act 8:3; and note on Act 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know.

Before the rulers of the city ( epi tous politarchas ).

This word does not occur in Greek literature and used to be cited as an example of Luke’ s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city."

Crying ( boōntes ).

Yelling as if the house was on fire like the mob in Jerusalem (Act 21:28).

These that have turned the world upside down ( hoi tēn oikoumenēn anastatōsantes ).

The use of oikoumenēn (supply genō or chōran , the inhabited earth, present passive participle of oikeō ) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luk 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Act 17:5) was created by the rabbis and the hired loafers. The verb anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Act 17:6; Act 21:38; Gal 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) "the bad boy"uses it = "he upsets me"or "he drives me out of my senses"(anastatoi me ). See Deissmann, Light from the Ancient East , pp. 84f. It is not a "Biblical word"at all, but belongs to the current Koiné. It is a vigorous and graphic term.

Whom Jason hath received ( hous hupodedektai Iasōn ).

Present perfect middle indicative of hupodechomai , to entertain, old verb, but in N.T. only in Luk 10:38; Luk 19:6; Act 17:7; Jam 2:25. This is Jason’ s crime and he is the prisoner before the politarchs.

These all ( houtoi pantes ).

Jason, the "brethren"of Act 17:6, Paul and Silas, and all Christians everywhere.

Contrary ( apenanti ).

Late compound preposition (apo , en , anti ) found in Polybius, lxx, here only in the N.T.

The decrees of Caesar ( tōn dogmatōn Kaisaros ).

This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Act 18:2).

Saying that there is another king, one Jesus ( Basilea heteron legontes einai Iēsoun ).

Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes . Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mar 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luk 23:2) and Pilate had to notice it. "Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus "(Page). The Jews here, as before Pilate (Joh 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul’ s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

They troubled the multitude and the rulers ( etaraxan ton ochlon kai tous politarchas ).

First aorist active of tarassō , old verb to agitate. The excitement of the multitude "agitated"the politarchs still more. To the people it meant a revolution, to the politarchs a charge of complicity in treason if they let it pass. They had no way to disprove the charge of treason and Paul and Silas were not present.

When they had taken security ( labontes to hikanon ).

A Greek idiom=Latin satis accipere , to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1Th 2:17. Paul may refer to this in mentioning his inability to visit these Thessalonians again. The idiom lambanein to hikanon now is found in two inscriptions of the second century a.d. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 a.d. 22 the corresponding phrase dounai heikanon ("to give security") appears.

They let them go ( apelusan autous ).

The charge was serious but the proof slim so that the politarchs were glad to be rid of the case.

Immediately by night ( eutheōs dia nuktos ).

Paul’ s work had not been in vain in Thessalonica (1Th 1:7.; 1Th 2:13, 1Th 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Act 20:4) and Aristarchus will go on with him to Rome (Act 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1Th 2:14; 1Th 3:1-5; 2Th 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people.

Went ( apēiesan ).

Imperfect third plural active of apeimi , old verb to go away, here alone in the N.T. A literary, almost Atticistic, form instead of apēlthon .

Into the synagogue of the Jews ( eis tēn sunagōgēn tōn Ioudaiōn ).

Paul’ s usual custom and he lost no time about it. Enough Jews here to have a synagogue.

More noble than those ( eugenesteroi tōn ).

Comparative form of eugenēs , old and common adjective, but in N.T. only here and Luk 19:12; 1Co 1:26. Followed by ablative case tōn as often after the comparative.

With all readiness of mind ( meta pāsēs prothumias ).

Old word from prothumos (pro , thumos ) and means eagerness, rushing forward. In the N.T. only here and 2Co 8:11-19; 2Co 9:2. In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors.

Examining the Scriptures daily ( kath' hēmeran anakrinontes tas graphas ).

Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (anakrinō means to sift up and down, make careful and exact research as in legal processes as in Act 4:9; Act 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating.

Whether these things were so ( ei echoi tauta houtōs ).

Literally, "if these things had it thus."The present optative in the indirect question represents an original present indicative as in Luk 1:29 (Robertson, Grammar , pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Act 17:27; Act 20:16; Act 24:19; Act 27:12 (Robertson, Grammar , p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul’ s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey).

Many therefore ( Polloi men oun ).

As a result of this Bible study.

Also of the Greek women of honourable estate.

The word Hellēnis means Greek woman, but the word gunē is added. In particular women of rank (euschēmonōn , from eu and echō , graceful figure and the honourable standing) as in Act 13:50 (Mar 15:43). Probably Luke means by implication that the "men"(andrōn ) were also noble Greeks though he does not expressly say so. So then the Jews were more open to the message, the proselytes or God-fearers followed suit, with "not a few"(ouk oligoi ) real Greeks (both men and women) believing. It was quick and fine work.

Was proclaimed ( katēggelē ).

Second aorist passive indicative of kataggellō , common late verb as in Act 16:21.

Of Paul ( hupo Paulou ).

By Paul, of course.

Stirring up and troubling the multitudes ( saleuontes kai tarassontes tous ochlous ).

Shaking the crowds like an earthquake (Act 4:31) and disturbing like a tornado (Act 17:8). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Act 20:4) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas.

And then immediately ( eutheōs de tote ).

They acted swiftly as in Thessalonica.

Sent forth ( exapesteilan ).

Double compound (exō , apo , both out and away) common in late Greek. First aorist active indicative (exapostellō , liquid verb). Same form in Act 9:30.

As far as to the sea ( heōs epi tēn thalassan ).

It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1Th 1:7.).

But they that conducted Paul ( hoi de kathistanontes ton Paulon ).

Articular present active participle of kathistanō (late form in A B of kathistēmi or kathistaō ), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the lxx (Joshua 6:23) and old Greek also.

To Athens ( heōs Athēnōn ).

To make sure of his safe arrival.

That they should come to him with all speed ( hina hōs tachista elthōsin pros auton ).

Note the neat Greek idiom hōs tachista as quickly as possible (good Attic idiom). The indirect command and purpose (hinȧelthōsin , second aorist active subjunctive) is also neat Greek (Robertson, Grammar , p. 1046).

Departed ( exēiesan ).

Imperfect active of exeimi , old Greek word, but rare in N.T. All in Acts (Act 13:42; Act 17:15; Act 20:7; Act 27:43)

Now while Paul waited for them in Athens ( En de tais Athēnais ekdechomenou autous tou Paulou ).

Genitive absolute with present middle participle of ekdechomai , old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Th 3:1, 1Th 3:6) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Act 18:5; 2Co 11:8.). Before they came and after they left, Paul felt lonely in Athens (1Th 3:1), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla b.c. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and a.d. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about a.d. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul’ s original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia.

Was provoked ( parōxuneto ).

Imperfect passive of paroxunō , old verb to sharpen, to stimulate, to irritate (from para , oxus ), from paroxusmos (Act 15:39), common in old Greek, but in N.T. only here and 1Co 13:5. It was a continual challenge to Paul’ s spirit when he beheld (theōrountos , genitive of present participle agreeing with autou (his), though late MSS. have locative theōrounti agreeing with en autōi ).

The city full of idols ( kateidōlon ousan tēn polin ).

Note the participle ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective kateidōlon (perfective use of kata and eidōlon is found nowhere else, but it is formed after the analogy of katampelos , katadendron ), full of idols. Xenophon ( de Republ. Ath .) calls the city holē bomos , holē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art’ s sake. The idolatry and sensualism of it all glared at him (Rom 1:18-32). Renan ridicules Paul’ s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.

So he reasoned ( dielegeto men oun ).

Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of dialegō , same verb used in Act 17:2which see. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, "them that met him"(pros tous paratugchanontas ). Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (pros ) those who happened by. This old verb, paratugchanō , occurs here alone in the N.T. and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park. It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the Poikilē Stoa (the Painted Porch), over against the Acropolis on the west. In this Stoa (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot.

And certain also of the Epicurean and Stoic philosophers encountered him ( tines de kai tōn Epikouriōn kai Stōikōn philosophōn suneballon autōi ).

Imperfect active of sunballō , old verb, in the N.T. only by Luke, to bring or put together in one’ s mind (Luk 2:19), to meet together (Act 20:14), to bring together aid (Act 18:27), to confer or converse or dispute as here and already Act 4:15 which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men’ s thought inward (Gnōthi Seauton , Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 b.c.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 b.c.) taught in the Stoa (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die,"they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man’ s sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect"(Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation.

What would this babbler say? ( Ti an theloi ho spermologos houtos legeiṅ ).

The word for "babbler"means "seed-picker"or picker up of seeds (sperma , seed, legō , to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a spermologos . Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some,"tines ). Note the use of an and the present active optative theloi , conclusion of a fourth-class condition in a rhetorical question (Robertson, Grammar , p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack.

Other some ( hoi de ).

But others, in contrast with the "some"just before. Perhaps the Stoics take this more serious view of Paul.

He seemeth to be a setter forth of strange gods ( zenōn daimoniōn dokei kataggeleus einai ).

This view is put cautiously by dokei (seems). Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann ( Light from the Ancient East , p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,"where it is the herald of the games. Here alone in the N.T. Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and kataggeleus are used from the Athenian standpoint. Xenos is an old word for a guest-friend (Latin hospes ) and then host (Rom 16:23), then for foreigner or stranger (Mat 25:31; Act 17:21), new and so strange as here and Heb 13:9; 1Pe 4:12, and then aliens (Eph 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (adikei Sōkratēs , kaina daimonia eispherōn , Xen. Mem . I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion ( religio illicita ). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Col 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him.

Because he preached Jesus and the resurrection ( hoti ton Iēsoun kai tēn anastasin euēggelizato ).

Reason for the view just stated. Imperfect middle indicative of euaggelizō , to "gospelize."Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Act 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.

And they took hold of him ( epilabomenoi de autou ).

Second aorist middle participle of epilambanō , old verb, but in the N.T. only in the middle, here with the genitive autou to lay hold of, but with no necessary sense of violence (Act 9:27; Act 23:27; Mar 8:23), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether " unto the Areopagus (epi ton Areion Pagon ") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael’ s cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians"(Rackham). It was all very polite.

May we know? ( Dunametha gnōnai ).

Can we come to know (ingressive second aorist active infinitive).

This new teaching ( hē kainē hautē didachē ).

On the position of hautē see Robertson, Grammar , pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.

For thou bringest certain strange things ( xenizonta gar tina eisphereis ).

The very verb used by Xenophon ( Mem. I) about Socrates. Xenizonta is present active neuter plural participle of xenizō and from xenos (Act 17:18), "things surprising or shocking us."

We would know therefore ( boulometha oun gnōnai ).

Very polite still, we wish or desire, and repeating gnōnai (the essential point).

Spent their time ( ēukairoun ).

Imperfect active of eukaireō . A late word to have opportunity (eu , kairos ) from Polybius on. In the N.T. only here and Mar 6:31. They had time for,.etc. This verse is an explanatory parenthesis by Luke.

Some new thing ( tōi kainoteron ).

Literally "something newer"or "fresher"than the new, the very latest, the comparative of kainos . Demosthenes ( Philipp. 1. 43) pictures the Athenians "in the agora inquiring if anything newer is said"(punthanomenoi kata tēn agoran ei tōi legetai neōteron ). The new soon became stale with these itching and frivolous Athenians.

Stood in the midst of the Areopagus ( statheis en mesōi tou Areiou Pagou ).

First aorist passive of histēmi used of Peter in Act 2:14. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ.

Somewhat superstitious ( hōs deisidaimonesterous ).

The Authorized Version has "too superstitious,"the American Standard "very religious."Deisidaimōn is a neutral word (from deidō , to fear, and daimōn , deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity."Page thinks that Luke uses the word to represent the religious feeling of the Athenians ( religiosus ) which bordered on superstition. The Vulgate has superstitiosiores . In Act 25:19 Festus uses the term deisidaimonia for "religion."It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul’ s whole speech before the Council of Areopagus. The comparative here as in Act 17:21means more religions than usual (Robertson, Grammar , pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols"(Act 17:16).

For ( gar ).

Paul gives an illustration of their religiousness from his own experiences in their city.

The objects of your worship ( ta sebasmata humōn ).

Late word from sebazomai , to worship. In N T. only here and 2Th 2:4. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of deisidaimonesterous in Act 17:22.

An altar ( bōmon ).

Old word, only here in the N.T. and the only mention of a heathen altar in the N.T

With this inscription ( en hōi epegegrapto ).

On which had been written (stood written), past perfect passive indicative of epigraphō , old and common verb for writing on inscriptions (epigraphē , Luk 23:38).

To an Unknown God ( AGNOSTO THEO ).

Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown"(bōmoi theōn agnōstōn ). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of agnōstos , old and common adjective (from a privative and gnōstos verbal of ginōskō , to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion"(Hort, Hulsean Lectures , p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill.

In ignorance ( agnoountes ).

Present active participle of agnoeō , old verb from same root as agnōstos to which Paul refers by using it.

This set I forth unto you ( touto ego kataggellō humin ).

He is a kataggeleus (Act 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read hoṅ̇touton (whom--this one) rather than hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Act 17:24.

The God that made the world ( Ho theos ho poiēsas ton kosmon ).

Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (kosmos on the old Greek sense of orderly arrangement of the whole universe).

And all things therein ( kai panta ta en autōi ).

All the details in the universe were created by this one God. Paul is using the words of Isa 42:5. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God."

Being Lord of heaven and earth ( ouranou kai gēs huparchōn kurios ).

Kurios here owner, absolute possessor of both heaven and earth (Isa 45:7), not of just parts.

Dwelleth not in temples made with hands ( ouken cheiropoiētois naois katoikei ).

The old adjective cheiropoiētos (cheir , poieō ) already in Stephen’ s speech (Act 7:48). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

As though he needed anything ( prosdeomenos tinos ).

Present middle participle of prosdeomai , to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe.

Seeing he himself giveth to all ( autos didous pasin ).

This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.

And he made of one ( epoiēsen te exō henos ).

The word haimatos (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were laos , the Gentiles ethnē ). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be antochthonous (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (Act 17:24) and God created (epoiēsen ) man as he created (poiēsas ) the all.

For to dwell ( katoikein ).

Infinitive (present active) of purpose, so as to dwell.

Having determined ( horisas ).

First aorist active participle of horizō , old verb to make a horizon as already in ActsAct 10:42 which see. Paul here touches God’ s Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel.

Appointed seasons ( prostetagmenous kairous ).

Not the weather as in Act 14:17, but "the times of the Gentiles"(kairoi ethnōn ) of which Jesus spoke (Luk 21:24). The perfect passive participle of prostassō , old verb to enjoin, emphasizes God’ s control of human history without any denial of human free agency as was involved in the Stoic Fate (Heirmarmenē ).

Bounds ( horothesias ).

Limits? Same idea in Job 12:23. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God’ s will and man’ s activities, difficult as it is for us to see with our shortened vision.

That they should seek God ( Zētein ton theon ).

Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Rom 1:18-32).

If haply they might feel after him ( ei ara geō psēlaphēseian auton ).

First aorist active (Aeolic form) optative of psēlaphaō , old verb from psaō , to touch. So used by the Risen Jesus in his challenge to the disciples (Luk 24:39), by the Apostle John of his personal contact with Jesus (1Jo 1:1), of the contact with Mount Sinai (Heb 12:18). Here it pictures the blind groping of the darkened heathen mind after God to "find him"(heuroien , second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (Deu 28:29; Job 5:14; Job 12:25; Isa 59:10). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with ei is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, Grammar , p. 1021). Note also ara geō the inferential particle ara with the delicate intensive particle geō .

Though he is not far from each one of us ( kai geō ou makran apo henos hekastou hēmōn huparchonta ).

More exactly with B L (kai geō instead of kaitoi or kaitoi geō ), "and yet being not far from each one of us,"a direct statement rather than a concessive one. The participle huparchonta agrees with auton and the negative ou rather than the usual me with the participle makes an emphatic negative. Note also the intensive particle geō .

For in him ( en autōi gar ).

Proof of God’ s nearness, not stoic pantheism, but real immanence in God as God dwells in us. The three verbs (zōmen , kinoumetha , esōmen ) form an ascending scale and reach a climax in God (life, movement, existence). Kinoumetha is either direct middle present indicative (we move ourselves) or passive (we are moved).

As certain even of your own poets ( hōs kai tines tōn kath' humās poiētōn ).

"As also some of the poets among you."Aratus of Soli in Cilicia (ab. b.c. 270) has these very words in his Ta Phainomena and Cleanthes, Stoic philosopher (300-220 b.c.) in his Hymn to Zeus has Ek sou gar genos esōmen . In 1Co 15:32 Paul quotes from Menander and in Tit 1:12 from Epimenides. J. Rendel Harris claims that he finds allusions in Paul’ s Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God.

We ought not to think ( ouk opheilomen nomizein ).

It is a logical conclusion (oun , therefore) from the very language of Aratus and Cleanthes.

That the Godhead is like ( to theion einai homoion ).

Infinitive with accusative of general reference in indirect discourse. To theion is strictly "the divine"nature like theiotēs (Rom 1:20) rather than like theotēs (Col 2:9). Paul may have used to theion here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After homoios (like) the associative instrumental case is used as with chrusōi , argurōi , lithōi .

Graven by art and device of man ( charagmati technēs kai enthumēseōs anthrōpou ).

Apposition with preceding and so charagmati in associative instrumental case. Literally, graven work or sculpture from charassō , to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (technēs ) or external craft, and of thought or device (enthumēseōs ) or internal conception of man.

The times of ignorance ( tous chronous tēs agnoias ).

The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (agnoountes ) employed in Act 17:23.

Overlooked ( huperidōn ).

Second aorist active participle of huperoraō or hupereidō , old verb to see beyond, not to see, to overlook, not "to wink at"of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the lxx in the sense of overlooking or neglecting (Ps 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom Act 11:23 we have these words: "Thou overlookest the sins of men to the end they may repent."

But now ( ta nun ).

Accusative of general reference, "as to the now things or situation."All is changed now that Christ has come with the full knowledge of God. See also Act 27:22.

All everywhere ( pantas pantachou ).

No exceptions anywhere.

Repent ( metanoein ).

Present active infinitive of metanoeō in indirect command, a permanent command of perpetual force. See note on metanoeō Act 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.

Inasmuch as ( kathoti ).

According as (kata , hoti ). Old causal conjunction, but in N.T. only used in Luke’ s writings (Luk 1:7; Luk 19:9; Act 2:45; Act 4:35; Act 17:31).

Hath appointed a day ( estēsen hēmeran )

First aorist active indicative of histēmi , to place, set. God did set the day in his counsel and he will fulfil it in his own time.

Will judge ( mellei krinein ).

Rather, is going to judge, mellō and the present active infinitive of krinō . Paul here quotes Psa 9:8 where krinei occurs.

By the man whom he hath ordained ( en andri hōi hōrisen ).

Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ’ s own words in Matthew 25. Hōi (whom) is attracted from the accusative, object of hōrisen (first aorist active indicative of horizō ) to the case of the antecedent andri . It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God’ s place and power in human history.

Whereof he hath given assurance ( pistin paraschōn ).

Second aorist active participle of parechō , old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of pistis as conviction or ground of confidence (Heb 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of pistis grow out of this one from peithō , to persuade.

In that he hath raised him from the dead ( anastēsas auton ek nekrōn ).

First aorist active participle of anistēmi , causal participle, but literally, "having raised him from the dead."This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about "Jesus and the Resurrection"(Act 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them.

The resurrection of the dead ( anastasin nekrōn ).

Rather, "a resurrection of dead men."No article with either word. The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more.

Some mocked ( hoi men echleuazon ).

Imperfect active of chleuazō , a common verb (from chleuē , jesting, mockery). Only here in the N.T. though late MSS. have it in Act 2:13 (best MSS. diachleuazō ). Probably inchoative here, began to mock. In contempt at Paul’ s statement they declined to listen further to "this babbler"(Act 17:18) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans).

But others ( hoi de ).

A more polite group like those who had invited him to speak (Act 17:19). They were unconvinced, but had better manners and so were in favour of an adjournment. This was done, though it is not clear whether it was a serious postponement or a courteous refusal to hear Paul further (probably this). It was a virtual dismissal of the matter. "It is a sad story--the noblest of ancient cities and the noblest man of history--and he never cared to look on it again"(Furneaux).

Thus Paul went out from among them ( houtōs ho Paulos exēlthen ek mesou autōn ).

No further questions, no effort to arrest him, no further ridicule. He walked out never to return to Athens. Had he failed?

Clave unto him and believed ( kollēthentes autōi episteusan ).

First aorist passive of this strong word kollaō , to glue to, common in Acts (Act 5:13; Act 8:29; Act 9:26; Act 10:28) No sermon is a failure which leads a group of men (andres ) to believe (ingressive aorist of pisteuō ) in Jesus Christ. Many so-called great or grand sermons reap no such harvest.

Dionysius the Areopagite ( Dionusios ho Areopagitēs ).

One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr.

A woman named Damaris ( gunē onomati Damaris ).

A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were "others"(heteroi ) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in 1Co 2:1-5 alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same gospel of the Cross, the only gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.

Opening and alleging

The latter word is rather propounding, or setting forth (παρατιθέμενος ) . See on set before, Luk 9:16; and commit, 1Pe 4:19. Bengel remarks, " Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel."

Consorted with ( προσεκληρώθησαν )

Only here in New Testament. More strictly, " were added or allotted to."

Chief women

The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better than a slave. To educate her was to advertise her as a harlot. Her companions were principally children and slaves. In Macedonia, however, monuments were erected to women by public bodies; and records of male proper names are found, in Macedonian inscriptions, formed on the mother's name instead of on the father's. Macedonian women were permitted to hold property, and were treated as mistresses of the house. These facts are borne out by the account of Paul's labors in Macedonia. In Thessalonica, Beroea, and Philippi we note additions of women of rank to the church; and their prominence in church affairs is indicated by Paul's special appeal to two ladies in the church at Philippi to reconcile their differences, which had caused disturbance in the church, and by his commending them to his colleagues as women who had labored with him in the Lord (Phi 4:2, Phi 4:3).

Of the baser sort ( ἀγοραίων )

From ἀγορά , the market-place; hence loungers in the market-place; the rabble. Cicero calls them subrostrani, those who hung round the rostra, or platform for speakers in the forum; and Plautus, subbasilicani, the loungers round the court-house or exchange. The word occurs only here and Act 19:38, on which see note.

Gathered a company ( ὀχλοποιήσαντες )

Rev., better, a crowd. Only here in New Testament.

Rulers of the city ( πολιτάρχας )

Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi. Thessalonica was not a colony, but a free city (see on colony, Act 16:12), and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates. The word occurs only here and Act 17:8, and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The arch is thought by antiquarians to have been standing in Paul's time.

Contrary to the decrees of Caesar

The charge at Philippi was that of introducing new customs; but as Thessalonica was not a colony, that charge could have no force there. The accusation substituted is that of treason against the emperor; that of which Jesus was accused before Pilate. " The law of treason, by which the ancient legislators of the republic had sought to protect popular liberty from the encroachments of tyranny,...was gradually concentrated upon the emperor alone, the sole impersonation of the sovereign people. The definition of the crime itself was loose and elastic, such as equally became the jealousy of a licentious republic or of a despotic usurper" (Merivale, " History of the Romans under the Empire" ).

Security ( τὸ ἱκανὸν )

See on Luk 7:6. Bail, either personal or by a deposit of money. A law term. They engaged that the public peace should not be violated, and that the authors of the disturbance should leave the city.

Searched

Or examined. See on Luk 23:14.

Honorable women

See on Act 17:4, and Mar 15:43.

They that conducted ( καθιστῶντες )

Lit., brought to the spot. Note the different word employed, Act 15:3 (see note there).

Was stirred ( παρωξύνετο )

Better, as Rev., was provoked. See on the kindred word contention (παροξυσμὸς ) , Act 15:39.

Saw ( θεωροῦντι )

Better, beheld. See on Luk 10:18.

Wholly given to idolatry ( κατείδωλον )

Incorrect. The word, which occurs only here in the New Testament, and nowhere in classical Greek, means full of idols . It applies to the city, not to the inhabitants. " We learn from Pliny that at the time of Nero, Athens contained over three thousand public statues, besides a countless number of lesser images within the walls of private houses. Of this number the great majority were statues of gods, demi-gods, or heroes. In one street there stood before every house a square pillar carrying upon it a bust of the god Hermes. Another street, named the Street of the Tripods, was lined with tripods, dedicated by winners in the Greek national games, and carrying each one an inscription to a deity. Every gateway and porch carried its protecting god. Every street, every square, nay, every purlieu, had its sanctuaries, and a Roman poet bitterly remarked that it was easier in Athens to find gods than men" (G. S. Davies, " St. Paul in Greece" ).

Epicureans

Disciples of Epicurus, and atheists. They acknowledged God in words, but denied his providence and superintendence over the world. According to them, the soul was material and annihilated at death. Pleasure was their chief good; and whatever higher sense their founder might have attached to this doctrine, his followers, in the apostle's day, were given to gross sensualism.

Stoics

Pantheists. God was the soul of the world, or the world was God. Everything was governed by fate, to which God himself was subject. They denied the universal and perpetual immortality of the soul; some supposing that it was swallowed up in deity; others, that it survived only till the final conflagration; others, that immortality was restricted to the wise and good. Virtue was its own reward, and vice its own punishment. Pleasure was no good, and pain no evil. The name Stoic was derived from stoa, a porch. Zeno, the founder of the Stoic sect, held his school in the Stoa Poecile, or painted portico, so called because adorned with pictures by the best masters.

Babbler ( σπερμολόγος )

Lit., seed-picker: a bird which picks up seeds in the streets and markets; hence one who picks up and retails scraps of news. Trench (" Authorized Version of the New Testament" ) cites a parallel from Shakespeare:

" This fellow picks up wit as pigeons peas,

And utters it again when Jove doth please.

He is wit's pedler, and retails his wares

At wakes, and wassails, meetings, markets, fairs."

Love's Labor's Lost , v., 2.

Setter-forth ( καταγγελεὺς )

See on declare, Act 17:23. Compare 1Pe 4:4, 1Pe 4:12.

Strange

Foreign.

Areopagus

The Hill of Mars: the seat of the ancient and venerable Athenian court which decided the most solemn questions connected with religion. Socrates was arraigned and condemned here on the charge of innovating on the state religion. It received its name from the legend of the trial of Mars for the murder of the son of Neptune. The judges sat in the open air upon seats hewn out in the rock, on a platform ascended by a flight of stone steps immediately from the market-place. A temple of Mars was on the brow of the edifice, and the sanctuary of the Furies was in a broken cleft of the rock immediately below the judges' seats. The Acropolis rose above it, with the Parthenon and the colossal statue of Athene. " It was a scene with which the dread recollections of centuries were associated. Those who withdrew to the Areopagus from the Agora, came, as it were, into the presence of a higher power. No place in Athens was so suitable for a discourse upon the mysteries of religion" (Conybeare and Hewson).

Strange ( ξενίζοντα )

A participle: surprising. Compare 1Pe 4:4, 1Pe 4:12.

All the Athenians

No article. Lit., " Athenians , all of them." The Athenian people collectively.

Strangers which were there ( οἱ ἐπιδημοῦντες ξένοι )

Rev., more correctly, the strangers sojourning there. See on 1Pe 1:1.

Spent their time ( εὐκαίρουν )

The word means to have good opportunity; to have leisure: also, to devote one's leisure to something; to spend the time. Compare Mar 6:31; 1Co 16:12.

Something new ( τι καινότερον )

Lit., newer: newer than that which was then passing current as new. The comparative was regularly used by the Greeks in the question what news? They contrasted what was new with what had been new up to the time of asking. The idiom vividly characterizes the state of the Athenian mind. Bengel aptly says, " New things at once became of no account; newer things were being sought for." Their own orators and poets lashed them for this peculiarity. Aristophanes styles Athens the city of the gapers (" Knights," 1262). Demades said that the crest of Athens ought to be a great tongue. Demosthenes asks them, " Is it all your care to go about up and down the market, asking each other, 'Is there any news?'" In the speech of Cleon to the Athenians, given by Thucydides (iii., 38), he says: " No men are better dupes, sooner deceived by novel notions, or slower to follow approved advice. You despise what is familiar, while you are worshippers of every new extravagance. You are always hankering after an ideal state, but you do not give your minds even to what is straight before you. In a word, you are at the mercy of your own ears."

I perceive ( θεωρῶ )

I regard you, in my careful observation of you. See on Luk 10:18.

Too superstitious ( δεισιδαιμονεστέρους )

This rendering and that of the Rev., somewhat superstitious, are both unfortunate. The word is compounded of δείδω , to fear, and δαίμων , a deity . It signifies either a religious or a superstitious sentiment, according to the context. Paul would have been unlikely to begin his address with a charge which would have awakened the anger of his audience. What he means to say is, You are more divinity-fearing than the rest of the Greeks. This propensity to reverence the higher powers is a good thing in itself, only, as he shows them, it is misdirected, not rightly conscious of its object and aim. Paul proposes to guide the sentiment rightly by revealing him whom they ignorantly worship. The American revisers insist on very religious. The kindred word δεισιδαιμονία occurs Act 25:19, and in the sense of religion, though rendered in A. V. superstition. Festus would not call the Jewish religion a superstition before Agrippa, who was himself a Jew. There is the testimony of the Ephesian town-clerk, that Paul, during his three years' residence at Ephesus, did not rudely and coarsely attack the worship of the Ephesian Diana. " Nor yet blasphemers of your goddess" (Act 19:37).

As l passed by ( διερχόμενος )

More strictly, " passing through (διά )" your city, or your streets.

Beheld ( ἀναθεωρῶν )

Only here and Heb 13:7. Rev., much better, observed. The compound verb denotes a very attentive consideration (ἀνά and down, throughout ) .

Devotions ( σεβάσματἀ )

Wrong. It means the objects of their worship - temples, altars, statues, etc.

An altar ( βωμὸν )

Only here in New Testament, and the only case in which a heathen altar is alluded to. In all other cases θυσιαστήριον is used, signifying an altar of the true God. The Septuagint translators commonly observe this distinction, being, in this respect, more particular than the Hebrew scriptures themselves, which sometimes interchange the word for the heathen altar and that for God's altar. See, especially, Joshua 22, where the altar reared by the Transjordanic tribes is called βωμὸς as being no true altar of God (Jos 22:10, Jos 22:11, Jos 22:16, Jos 22:19, Jos 22:23, Jos 22:26, Jos 22:34); and the legitimate altar, θυσιαστήριον (Jos 22:19, Jos 22:28, Jos 22:29).

To the unknown God ( ἀγνώστῳ Θεῷ )

The article is wanting. Render, as Rev., to an unknown God. The origin of these altars, of which there were several in Athens, is a matter of conjecture. Hackett's remarks on this point are sensible, and are borne out by the following words: " whom therefore," etc. " The most rational explanation is unquestionably that of those who suppose these altars to have had their origin in the feeling of uncertainty, inherent, after all, in the minds of the heathen, whether their acknowledgment of the superior powers was sufficiently full and comprehensive; in their distinct consciousness of the limitation and imperfection of their religious views, and their consequent desire to avoid the anger of any still unacknowledged god who might be unknown to them. That no deity might punish them for neglecting his worship, or remain uninvoked in asking for blessings, they not only erected altars to all the gods named or known among them, but, distrustful still lest they might not comprehend fully the extent of their subjection and dependence, they erected them also to any other god or power that might exist, although as yet unrevealed to them....Under these circumstances an allusion to one of these altars by the apostle would be equivalent to his saying to the Athenians thus: 'You are correct in acknowledging a divine existence beyond any which the ordinary rites of your worship recognize; there is such an existence. You are correct in confessing that this Being is unknown to you; you have no just conceptions of his nature and perfections.'"

Ignorantly ( ἀγνοοῦντες )

Rather, unconsciously: not knowing. There is a kind of play on the words unknown, knowing not. Ignorantly conveys more rebuke than Paul intended.

Declare I ( καταγγέλλω )

Compare καταγγελεὺς , setter-forth, in Act 17:18. Here, again, there is a play upon the words. Paul takes up their noun, setter-forth, and gives it back to them as a verb. " You say I am a setter-forth of strange gods: I now set forth unto you (Rev.) the true God."

God

With the article: " the God."

The world ( τὸν κόσμον )

Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (Deuteronomy 4:19; 17:3; Isaiah 24:21; 40:26). Compare, also, Pro 17:6, and see note on Jam 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world ( 2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 7:23); the great potentate of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (Joh 17:5; Joh 21:25.; Rom 1:20; Eph 1:4, etc.). 2. As the order of things of which man is the centre (Mat 13:38; Mar 16:15; Luk 9:25; Joh 16:21; Eph 2:12; 1Ti 6:7). 3. Humanity as it manifests itself in and through this order (Mat 18:7; 2Pe 2:5; 2Pe 3:6; Rom 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (Joh 1:10; Joh 12:31; Joh 15:18, Joh 15:19; 1Co 1:21; 1Jo 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (" Jewish Church," i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by " a fortuitous concourse of atoms," and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God.

Made with hands ( χιεροποιήτοις )

Probably pointing to the magnificent temples above and around him. Paul's epistles abound in architectural metaphors. He here employs the very words of Stephen, in his address to the Sanhedrim, which he very probably heard. See Act 7:48.

Is worshipped ( θεραπεύεται )

Incorrect. Render, as Rev., served. Luke often uses the word in the sense of to heal or cure; but this is its primary sense. See on Luk 5:15. It refers to the clothing of the images of the gods in splendid garments, and bringing them costly gifts and offerings of food and drink.

As though he needed ( προσδεόμενος )

Properly, " needed anything in addition (πρός ) to what he already has."

Before appointed ( προτεταγμένους )

The Rev., properly, omits before, following the reading of the best texts, τεταγμένους assigned.

Bounds ( ὀροθεσίας )

Only here in New Testament. The word, in the singular, means the fixing of boundaries, and so is transferred to the fixed boundaries themselves.

Might feel after

See on handle, Luk 24:39. Compare Tennyson:

" I stretch lame hands of faith, and grope

And gather dust and chaff, and call

To what I feel is Lord of all."

In Memoriam , lv.

We are also his offspring

A line from Aratus, a poet of Paul's own province of Cilicia. The same sentiment, in almost the same words, occurs in the fine hymn of Cleanthes to Jove. Hence the words, " Some of your own poets."

The Godhead ( τὸ θεῖον )

Lit., that which is divine.

Like to gold, etc

These words must have impressed his hearers profoundly, as they looked at the multitude of statues of divinities which surrounded them.

Graven ( χαράγματι )

Not a participle, as A. V., but a noun, in apposition with gold, silver, and stone: " a graving or carved - work of art, " etc.

Winked at ( ὑπεριδὼν )

Only here in New Testament. Originally, to overlook; to suffer to pass unnoticed. So Rev., overlooked.

Resurrection

This word was the signal for a derisive outburst from the crowd.

Mocked ( ἐχλεύαζον )

From χλεύη , a jest. Only here in New Testament, though a compound, διαχλευάζω , mock, occurs, according to the best texts, at Act 2:13. The force of the imperfect, began to mock, should be given here in the translation, as marking the outbreak of derision.

In this remarkable speech of Paul are to be noted: his prudence and tact in not needlessly offending his hearers; his courtesy and spirit of conciliation in recognizing their piety toward their gods; his wisdom and readiness in the use of the inscription " to the unknown God," and in citing their own poets; his meeting the radical errors of every class of his hearers, while seeming to dwell only on points of agreement; his lofty views of the nature of God and the great principle of the unity of the human race; his boldness in proclaiming Jesus and the resurrection among those to whom these truths were foolishness; the wonderful terseness and condensation of the whole, and the rapid but powerful and assured movement of the thought.

Clave

See on Luk 10:11; and Luk 15:15; and Act 5:13.

The Areopagite

One of the judges of the court of Areopagus. Of this court Curtius remarks: " Here, instead of a single judge, a college of twelve men of proved integrity conducted the trial. If the accused had an equal number of votes for and against him, he was acquitted. The Court on the hill of Ares is one of the most ancient institutions of Athens, and none achieved for the city an earlier or more widely spread recognition. The Areopagitic penal code was adopted as a norm by all subsequent legislators" (" History of Greece," i., 307).

St. Luke seems to have been left at Philippi; and to have continued in those parts, travelling from place to place among the Churches, till St. Paul returned thither. For here he leaves off speaking of himself as one of St. Paul's company; neither does he resume that style, till we find them together there, Act 20:5-6. After this he constantly uses it to the end of the history. Amphipolis and Apollonia were cities of Macedonia.

Of doing all things, as far as might be, in a regular manner, went in to them three Sabbath days - Not excluding the days between.

Our free thinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed as far as nature can go, in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions, and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the Gospel was a stronger evidence of the power of him whose strength is perfected in weakness, as a stronger assistance of the Holy Spirit was needful for them to overcome their natural fearfulness.

Or generous. To be teachable in the things of God is true generosity of soul. The receiving the word with all readiness of mind, and the most accurate search into the truth, are well consistent.

Of the Jews.

Who were followed by their husbands.

Having no design, as it seems, to preach at Athens, but his zeal for God drew him into it unawares, without staying till his companions came.

The Epicureans entirely denied a providence, and held the world to be the effect of mere chance; asserting sensual pleasure to be man's chief good, and that the soul and body died together. The Stoics held, that matter was eternal; that all things were governed by irresistible fate; that virtue was its own sufficient reward, and vice its own sufficient punishment. It is easy to see, how happily the apostle levels his discourse at some of the most important errors of each, while, without expressly attacking either, he gives a plain summary of his own religious principles.

Such is the language of natural reason, full of, and satisfied with itself. Yet even here St. Paul had some fruit; though nowhere less than at Athens. And no wonder, since this city was a seminary of philosophers, who have ever been the pest of true religion.

This he returns upon them at Act 17:23; of strange gods - Such as are not known even at Athens.

A god and a goddess. And as stupid as this mistake was, it is the less to be wondered at, since the Athenians might as well count the resurrection a deity, as shame, famine, and many others.

The Areopagus, or hill of Mars, (dedicated to Mars, the heathen god of war,) was the place where the Athenians held their supreme court of judicature. But it does not appear he was carried thither as a criminal. The original number of its judges was twelve; but afterward it increased to three hundred. These were generally men of the greatest families in Athens, and were famed for justice and integrity.

And catching the distemper of them.

The Greek word signifies some newer thing. New things quickly grew cheap, and they wanted those that were newer still.

An ample theatre; said - Giving them a lecture of natural divinity, with admirable wisdom, acuteness, fulness, and courtesy. They inquire after new things: Paul in his divinely philosophical discourse, begins with the first, and goes on to the last things, both which were new things to them. He points out the origin and the end of all things, concerning which they had so many disputes, and equally refutes both the Epicurean and Stoic.

With what clearness and freedom does he speak! Paul against Athens!

Some suppose this was set up by Socrates, to express in a covert way his devotion to the only true God, while he derided the plurality of the heathen gods, for which he was condemned to death: and others, that whoever erected this altar, did it in honour to the God of Israel, of whom there was no image, and whose name Jehovah was never made known to the idolatrous Gentiles.

Thus he fixes the wandering attention of these blind philosophers; proclaiming to them an unknown, and yet not a new God.

Thus is demonstrated even to reason, the one true, good God; absolutely different from the creatures, from every part of the visible creation.

or person - The Greek word equally takes in both.

That live and breathe; - in him we live; and breathe - In him we move. By breathing life is continued.

For in him we are. So exactly do the parts of this discourse answer each other.

By this expression the apostle showed them in the most unaffected manner, that though he was a Jew, be was not enslaved to any narrow views, but looked on all mankind as his brethren: having determined the times - That it is God who gave men the earth to inhabit, Paul proves from the order of times and places, showing the highest wisdom of the Disposer, superior to all human counsels.

By mountains, seas, rivers, and the like.

The way is open; God is ready to be found.

This is in the midst between seeking and finding. Feeling being the lowest and grossest of all our senses, is fitly applied to the low knowledge of God; though he be not far from every one of us - We need not go far to seek or find him. He is very near us; in us. It is only perverse reason which thinks he is afar off.

Not in ourselves, we live, and move, and have our being - This denotes his necessary, intimate, and most efficacious presence. No words can better express the continual and necessary dependence of all created beings, in their existence and all their operations, on the first and almighty cause, which the truest philosophy as well as divinity teaches.

Aratus, whose words these are, was an Athenian, who lived almost three hundred years before this time. They are likewise to be found, with the alteration of one letter only, in the hymn of Cleanthes to Jupiter or the supreme being, one of the purest and finest pieces of natural religion in the whole world of Pagan antiquity.

A tender expression especially in the first per son plural. As if he had said, Can God himself be a less noble being than we who are his offspring? Nor does he only here deny, that these are like God, but that they have any analogy to him at all, so as to be capable of representing him.

What! does he object ignorance to the knowing Athenians? Yes, and they acknowledge it by this very altar.

As one paraphrases, "The beams of his eye did in a manner shoot over it." He did not appear to take notice of them, by sending express messages to them as he did to the Jews.

This day, this hour, saith Paul, puts an end to the Divine forbearance, and brings either greater mercy or punishment.

There is a dignity and grandeur in this expression, becoming an ambassador from the King of heaven. And this universal demand of repentance declared universal guilt in the strongest manner, and admirably confronted the pride of the haughtiest Stoic of them all. At the same time it bore down the idle plea of fatality. For how could any one repent of doing what he could not but have done?

How fitly does he speak this, in their supreme court of justice? By the man - So he speaks, suiting himself to the capacity of his hearers. Whereof he hath given assurance to all men, in that he hath raised him from the dead - God raising Jesus demonstrated hereby, that he was to be the glorious Judge of all. We are by no means to imagine that this was all which the apostle intended to have said, but the indolence of some of his hearers and the petulancy of others cut him short.

Interrupting him thereby. They took offence at that which is the principal motive of faith, from the pride of reason. And having once stumbled at this, they rejected all the rest.

Leaving his hearers divided in their judgment.

One of the judges of that court: on whom some spurious writings have been fathered in later ages, by those who are fond of high sounding nonsense.

Thirty-three miles southwest of Philippi, on the river Strymon, and at the head of the gulf of that name, on the northern coast of the Ægean Sea.

About thirty miles southwest of Amphipolis; but the exact site is not known.

About thirty-seven miles due west from Apollonia, at the head of the Thermaic (or Thessalonian) Gulf, at the northwestern extremity of the Ægean Sea; the principal and most populous city in Macedonia. "We see at once how appropriate a place it was for one of the starting-points of the Gospel in Europe, and can appreciate the force of what Paul said to the Thessalonians within a few months of his departure from them: "From you, the word of the Lord sounded forth like a trumpet, not only in Macedonia and Achaia, but in every place,"" (1Th 1:8) [HOWSON].

Implying that (as at Philippi) there was none at Amphipolis and Apollonia.

Always to begin with the Jews.

In writing to the converts but a few months after this, he reminds them of the courage and superiority to indignity, for the Gospel's sake, which this required after the shameful treatment he had so lately experienced at Philippi (1Th 2:2).

His preaching, it seems, was chiefly expository, and designed to establish from the Old Testament Scriptures (1) that the predicted Messiah was to be a suffering and dying, and therefore a rising, Messiah; (2) that this Messiah was none other than Jesus of Nazareth.

Cast in their lot.

Compare 2Co 8:5.

Female proselytes of distinction. From the First Epistle to the Thessalonians it appears that the converts were nearly all Gentiles; not only such as had before been proselytes, who would be gained in the synagogue, but such as up to that time had been idolaters (1Th 1:9-10). During his stay, while Paul supported himself by his own labor (1Th 2:9; 2Th 3:7-9), he received supplies once and again from the Philippians, of which he makes honorable acknowledgment (Phi 4:15-16).

Seeing their influence undermined by this stranger.

Better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character.

Rather, "having raised a mob."

With whom Paul and Silas abode (Act 17:7), one of Paul's kinsmen, apparently (Rom 16:21), and from his name, which was sometimes used as a Greek form of the word Joshua [GROTIUS], probably a Hellenistic Jew.

Jason's lodgers.

Literally, "the politarchs"; the very name given to the magistrates of Thessalonica in an inscription on a still remaining arch of the city--so minute is the accuracy of this history.

(See on Act 16:20).

Meaning, probably, nothing but what is specified in the next words.

(See on Joh 19:12).

"the others"--probably making them deposit a money pledge that the preachers should not again endanger the public peace.

For it would have been as useless as rash to attempt any further preaching at that time, and the conviction of this probably made his friends the more willing to pledge themselves against any present continuance of missionary effort.

Fifty or sixty miles southwest of Thessalonica; a town even still of considerable population and importance.

The comparison is between the Jews of the two places; for the triumphs of the Gospel at Thessalonica were mostly among the Gentiles. See on Act 17:2-4.

Heard it not only without prejudice, but with eager interest, "in an honest and good heart" (Luk 8:17), with sincere desire to be taught aright (see Joh 7:17). Mark the "nobility" ascribed to this state of mind.

Whether the Christian interpretation which the apostle put upon the Old Testament Scriptures was the true one.

Convinced that Jesus of Nazareth whom Paul preached was indeed the great Promise and Burden of the Old Testament. From this it is undeniable, (1) that the people, no less than the ministers of the Church, are entitled and bound to search the Scriptures; (2) that they are entitled and bound to judge, on their own responsibility, whether the teaching they receive from the ministers of the Church is according to the word of God; (3) that no faith but such as results from personal conviction ought to be demanded, or is of any avail.

Which were Greeks.

"The upper classes in these European-Greek and Romanized towns were probably better educated than those of Asia Minor" [WEBSTER and WILKINSON].

"like hunters upon their prey, as they had done before from Iconium to Lystra" [HOWSON].

The converts gathered at Berea.

As before from Jerusalem (Act 9:30), and from Thessalonica (Act 17:10). How long he stayed at Berea we know not; but as we know that he longed and expected soon to return to the Thessalonians (1Th 2:17), it is probable he remained some weeks at least, and only abandoned his intention of revisiting Thessalonica at that time when the virulence of his enemies there, stimulated by his success at Berea, brought them down thither to counterwork him.

Rather, perhaps, "in the direction of the sea." Probably he delayed fixing his next destination till he should reach the coast, and the providence of God should guide him to a vessel bound for the destined spot. Accordingly, it was only on arriving at Athens, that the convoy of Berean brethren, who had gone thus far with him, were sent back to bid Silas and Timothy follow him thither.

"to build it up in its holy faith, to be a comfort and support in its trials and persecutions, and to give it such organization as might be necessary" [HOWSON]. Connecting this with the apostle's leaving Timothy and Luke at Philippi on his own departure (see on Act 16:40), we may conclude that this was his fixed plan for cherishing the first beginning of the Gospel in European localities, and organizing the converts. Timotheus must have soon followed the apostle to Thessalonica, the bearer, probably, of one of the Philippian "contributions to his necessity" (Phi 4:15-16), and from thence he would with Silas accompany him to Berea.

He probably wished their company and aid in addressing himself to so new and great a sphere as Athens. Accordingly it is added that he "waited for them" there, as if unwilling to do anything till they came. That they did come, there is no good reason to doubt (as some excellent critics do). For though Paul himself says to the Thessalonians that he "thought it good to be left at Athens alone" (1Th 3:1), he immediately adds that he "sent Timotheus to establish and comfort them" (Act 17:2); meaning, surely, that he despatched him from Athens back to Thessalonica. He had indeed sent for him to Athens; but, probably, when it appeared that little fruit was to be reaped there, while Thessalonica was in too interesting a state to be left uncherished, he seems to have thought it better to send him back again. (The other explanations which have been suggested seem less satisfactory). Timotheus rejoined the apostle at Corinth (Act 18:5).

"covered with idols"; meaning the city, not the inhabitants. Petronius, a contemporary writer at Nero's court, says satirically that it was easier to find a god at Athens than a man. This "stirred the spirit" of the apostle. "The first impression which the masterpieces of man's taste for art left on the mind of St. Paul was a revolting one, since all this majesty and beauty had placed itself between man and his Creator, and bound him the faster to his gods, who were not God. Upon the first contact, therefore, which the Spirit of Christ came into with the sublimest creations of human art, the judgment of the Holy Ghost--through which they have all to pass--is set up as "the strait gate," and this must remain the correct standard for ever" [BAUMGARTEN].

Or, discussed.

The sense is not, "Therefore went he to the Jews," because the Gentile Athenians were steeped in idolatry; but, "Therefore set he himself to lift up his voice to the idol city, but, as his manner was, he began with the Jews."

Gentile proselytes. After that,

The Agora, or place of public concourse.

Or "came in his way."

A well-known school of atheistic materialists, who taught that pleasure was the chief end of human existence; a principle which the more rational interpreted in a refined sense, while the sensual explained it in its coarser meaning.

A celebrated school of severe and lofty pantheists, whose principle was that the universe was under the law of an iron necessity, the spirit of which was what is called the Deity: and that a passionless conformity of the human will to this law, unmoved by all external circumstances and changes, is the perfection of virtue. While therefore the Stoical was in itself superior to the Epicurean system, both were alike hostile to the Gospel. "The two enemies it has ever had to contend with are the two ruling principles of the Epicureans and Stoics--Pleasure and Pride" [HOWSON].

The word, which means "a picker-up of seeds," bird-like, is applied to a gatherer and retailer of scraps of knowledge, a prater; a general term of contempt for any pretended teacher.

"demons," but in the Greek (not Jewish) sense of "objects of worship."

Not as if they thought he made these to be two divinities: the strange gods were Jehovah and the Risen Saviour, ordained to judge the world.

"the hill where the most awful court of judicature had sat from time immemorial to pass sentence on the greatest criminals, and to decide on the most solemn questions connected with religion. No place in Athens was so suitable for a discourse on the mysteries of religion" [HOWSON]. The apostle, however, was not here on his trial, but to expound more fully what he had thrown out in broken conversations in the Agora.

Literally, "newer thing," as if what was new becoming presently stale, they craved something still more new [BENGEL]. This lively description of the Athenian character is abundantly attested by their own writers.

More graphically, "standing in the midst of Mars' hill, said." This prefatory allusion to the position he occupied shows the writer's wish to bring the situation vividly before us [BAUMGARTEN].

Rather (with most modern interpreters and the ancient Greek ones), "in all respects extremely reverential" or "much given to religious worship," a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion with which their city was covered, and from which all Greek writers, as well as the apostle, inferred the exemplary religiousness of the Athenians. (The authorized translation would imply that only too much superstition was wrong, and represents the apostle as repelling his hearers in the very first sentence; whereas the whole discourse is studiously courteous).

Rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion.

Or, "an"

Erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate.

Rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God."

Announce.

This is like none of his previous discourses, save that to the idolaters of Lycaonia (Act 14:15-17). His subject is not, as in the synagogues, the Messiahship of Jesus, but THE LIVING GOD, in opposition to the materialistic and pantheistic polytheism of Greece, which subverted all true religion. Nor does he come with speculation on this profound subject--of which they had had enough from others--but an authoritative "announcement" of Him after whom they were groping not giving Him any name, however, nor even naming the Saviour Himself but unfolding the true character of both as they were able to receive it.

The most profound philosophers of Greece were unable to conceive any real distinction between God and the universe. Thick darkness, therefore, behooved to rest on all their religious conceptions. To dissipate this, the apostle sets out with a sharp statement of the fact of creation as the central principle of all true religion--not less needed now, against the transcendental idealism of our day.

Or Sovereign.

Holding in free and absolute subjection all the works of His hands; presiding in august royalty over them, as well as pervading them all as the principle of their being. How different this from the blind Force or Fate to which all creatures were regarded as in bondage!

This thought, so familiar to Jewish ears (1Ki 8:27; Isa 66:1-2; Act 7:48), and so elementary to Christians, would serve only more sharply to define to his heathen audience the spirituality of that living, personal God, whom he "announced" to them.

Ministered unto, served by

No less familiar as this thought also is to us, even from the earliest times of the Old Testament (Job 35:6, Job 35:8; Psa 16:2-3; Psa 50:12-14; Isa 40:14-18), it would pour a flood of light upon any candid heathen mind that heard it.

He Himself.

The Giver of all cannot surely be dependent for aught upon the receivers of all (1Ch 29:14). This is the culminating point of a pure Theism.

Holding with the Old Testament teaching, that in the blood is the life (Gen 9:4; Lev 17:11; Deu 12:23), the apostle sees this life stream of the whole human race to be one, flowing from one source [BAUMGARTEN].

The apostle here opposes both Stoical Fate and Epicurean Chance, ascribing the periods and localities in which men and nations flourish to the sovereign will and prearrangements of a living God.

That is the high end of all these arrangements of Divine Power, Wisdom, and Love.

As men groping their way in the dark.

A lively picture of the murky atmosphere of Natural Religion.

The difficulty of finding God outside the pale of revealed religion lies not in His distance from us, but in our distance from Him through the blinding effect of sin.

(or, more briefly, "exist").--This means, not merely, "Without Him we have no life, nor that motion which every inanimate nature displays, nor even existence itself" [MEYER], but that God is the living, immanent Principle of all these in men.

The first half of the fifth line, word for word, of an astronomical poem of Aratus, a Greek countryman of the apostle, and his predecessor by about three centuries. But, as he hints, the same sentiment is to be found in other Greek poets. They meant it doubtless in a pantheistic sense; but the truth which it expresses the apostle turns to his own purpose--to teach a pure, personal, spiritual Theism. (Probably during his quiet retreat at Tarsus. Act 9:30, revolving his special vocation to the Gentiles he gave himself to the study of so much Greek literature as might be turned to Christian account in his future work. Hence this and his other quotations from the Greek poets, 1Co 15:33; Tit 1:12).

The courtesy of this language is worthy of notice.

("graven by the art or device of man"). One can hardly doubt that the apostle would here point to those matchless monuments of the plastic art, in gold and silver and costliest stone, which lay so profusely beneath and around him. The more intelligent pagan Greeks no more pretended that these sculptured gods and goddesses were real deities, or even their actual likenesses, than Romanist Christians do their images; and Paul doubtless knew this; yet here we find him condemning all such efforts visibly to represent the invisible God. How shamefully inexcusable then are the Greek and Roman churches in paganizing the worship of the Christian Church by the encouragement of pictures and images in religious service! (In the eighth century, the second council of Nicea decreed that the image of God was as proper an object of worship as God Himself).

Literally (and far better), "overlooked," that is, bore with, without interposing to punish it, otherwise than suffering the debasing tendency of such worship to develop itself (compare Act 14:16, and see on Rom 1:24, &c.).

That a new light was risen upon the world.

"That duty--all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt--is now peremptory."

(compare Col 1:6, Col 1:23; Tit 1:11) --a tacit allusion to the narrow precincts of favored Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in Luk 13:3, Luk 13:5; Luk 15:10) in its most comprehensive sense of "repentance unto life."

Such language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment" [BENGEL].

Compare Joh 5:22-23, Joh 5:27; Act 10:42.

The most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed.

As the Greek religion was but the glorification of the present life, by the worship of all its most beauteous forms, the Resurrection, which presupposes the vanity of the present life, and is nothing but life out of the death of all that sin has blighted, could have no charm for the true Greek. It gave the death blow to his fundamental and most cherished ideas; nor until these were seen to be false and fatal could the Resurrection, and the Gospel of which it was a primary doctrine, seem otherwise than ridiculous.

"an idle compliment to Paul and an opiate to their consciences, such as we often meet with in our own day. They probably, like Felix, feared to hear more, lest they should be constrained to believe unwelcome truths" (Act 24:25; and compare Mat 13:15) [WEBSTER and WILKINSON].

Whether he would have opened, to any extent, the Gospel scheme in this address, if he had not been interrupted, or whether he reserved this for exposition afterwards to earnest inquirers, we cannot tell. Only the speech is not to be judged of as quite complete.

Instead of mocking or politely waiving the subject, having listened eagerly, they joined themselves to the apostle for further instruction; and so they "believed."

A member of that august tribunal. Ancient tradition says he was placed by the apostle over the little flock at Athens. "Certainly the number of converts there and of men fit for office in the Church was not so great that there could be much choice" [OLSHAUSEN].

Not certainly one of the apostle's audience on the Areopagus, but won to the faith either before or after. Nothing else is known of her. Of any further labors of the apostle at Athens, and how long he stayed, we are not informed. Certainly he was not driven away. But "it is a serious and instructive fact that the mercantile populations of Thessalonica and Corinth received the message of God with greater readiness than the highly educated and polished Athenians. Two letters to the Thessalonians, and two to the Corinthians, remain to attest the flourishing state of those churches. But we possess no letter written by Paul to the Athenians; and we do not read that he was ever in Athens again" [HOWSON].