Text -- Acts 17:1-3 (NET)

Paul and Silas at Thessalonica

17:1 After they traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 17:2 Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures, 17:3 explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, “This Jesus I am proclaiming to you is the Christ.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 17:1

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.

Robertson: Act 17:1

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.

Robertson: Act 17:1

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.

Robertson: Act 17:1

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).

Robertson: Act 17:2

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.

Robertson: Act 17:2

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).

Robertson: Act 17:2

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.

Robertson: Act 17:3

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).

Robertson: Act 17:3

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.

Robertson: Act 17:3

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).

Robertson: Act 17:3

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.

Vincent: Act 17:3

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."

Wesley: Act 17:1

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.

Wesley: Act 17:2

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.

JFB: Act 17:1

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.

JFB: Act 17:1

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

JFB: Act 17:1

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].

JFB: Act 17:1

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

JFB: Act 17:2-4

Always to begin with the Jews.

JFB: Act 17:2-4

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).

JFB: Act 17:3

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.

Clarke: Act 17:1

Passed through Amphipolis - This city was the metropolis of the first division of Macedonia, as made by Paulus Aemilius: see the note on Act 16:10. It was builded by Cimon, the Athenian general, who sent 10,000 Athenians thither as a colony. It stood in an island in the river Strymon, and had its name of Amphipolis because included between the two grand branches of that river where they empty themselves into the sea, the river being on both sides of the city

Clarke: Act 17:1

Apollonia - This was another city of Macedonia, between Amphipolis and Thessalonica. It does not appear that St. Paul stopped at any of these cities: and they are only mentioned by the historian as places through which the apostles passed on their way to Thessalonica. It is very likely that in these cities there were no Jews; and that might have been the reason why the apostles did not preach the Gospel there, for we find them almost constantly beginning with the Jews; and the Hellenist Jews, living among the Gentiles, became the medium through which the Gospel of Christ was conveyed to the heathen world

Clarke: Act 17:1

Thessalonica - This was a celebrated city of Macedonia, situated on what was called the Thermaic Gulf. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, who called it Thessalonica, the victory of Thessalia, on account of the victory he obtained there over the Thessalians; but, prior to this, it was called Thermae. But Strabo, Tzetzes, and Zonaras, say that it was called Thessalonica, from Thessalonica, wife of Cassander, and daughter of Philip. It is now in possession of the Turks, and is called Salonichi, which is a mere corruption of the original name

Clarke: Act 17:1

A synagogue of the Jews - Ἡ συναγωγη, The synagogue; for the article here must be considered as emphatic, there probably being no other synagogue in any other city in Macedonia. The Jews in different parts had other places of worship called proseuchas . as we have seen, Act 16:13. At Thessalonica alone they appear to have had a synagogue.

Clarke: Act 17:2

As his manner was - He constantly offered salvation first to the Jews; and for this purpose attended their Sabbath-days’ meetings at their synagogues.

Clarke: Act 17:3

Opening and alleging - Παρατιθεμνος, Proving by citations. His method seems to have been this

1st. He collected the scriptures that spoke of the Messiah

2d. He applied these to Jesus Christ, showing that in him all these scriptures were fulfilled, and that he was the Savior of whom they were in expectation. He showed also that the Christ, or Messiah, must needs suffer - that this was predicted, and was an essential mark of the true Messiah. By proving this point, he corrected their false notion of a triumphant Messiah, and thus removed the scandal of the cross.

Calvin: Act 17:1

1.They came to Thessalonica We know not why Paul attempted nothing at Amphipolis and Appollonia, which were, notwithstanding, famous cities, as appeareth by Pliny; save only because he followed the Spirit of God as his guide; and took occasion by the present matter, as occasion he did also essay to do some good there, but because it was without any good success, therefore Luke passeth over it. And whereas being beaten at Philippos, [Philippi,] and scarce escaping out of great danger, he preached Christ at Thessalonica, it appeareth thereby how courageous he was to keep the course of his calling, and how bold he was ever now and then to enter into new dangers. −

This so invincible fortitude of mind, and such patient enduring of the cross, do sufficiently declare, that Paul labored not after the manner of men, but that he was furnished with the heavenly power of the Spirit. And this was all so wonderful patience in him, in that, entering in unto the Jews, whose unbridled frowardness he had so often tried, [experienced,] he proceedeth to procure their salvation. But because he knew that Christ was given to the Jews for salvation, and that he himself was made an apostle upon this condition, that he should preach repentance and faith, first to the Jews and then to the Gentiles, committing the success of his labor to the Lord, he obeyeth his commandment, (though he had no great hope to do good.) He seemed before to have taken his last farewell of the Jews, when he said, It was behoveful that the kingdom of God should be first preached to you; but because ye receive it not, behold we turn to the Gentiles; but that harder sentence must be restrained to that company who had wickedly rejected the gospel when it was offered unto them, and made themselves unworthy [of] the grace of God. And toward the nation itself Paul ceaseth not to do his embassage; by which example we are taught, that we ought to make so great account of the calling of God, that no unthankfulness of men may be able to hinder us, but that we proceed to be careful for their salvation, so long as the Lord appointeth us to be their ministers. And it is to be though that even now there were some who on the first Sabbath refused sound doctrine, but their frowardness − ²⁴¹ did not hinder him, but that he came again upon other Sabbaths. −

Calvin: Act 17:2

2.He disputed Luke setteth down first what was the sum of the disputation; to wit, that Jesus, the son of Mary, is Christ, who was promised in times past in the law and the prophets, who, by the sacrifice of his death, did make satisfaction for the sins of the world, and brought righteousness and life by his resurrection; secondly, how he proved that which he taught. Let us handle this second member first. Luke saith that he disputed out of the Scriptures; therefore the proofs of faith must be fet from [sought at] the mouth of God alone. If we dispute about matters which concern men, then let human reasons take place; but in the doctrine of faith, the authority of God alone must reign, and upon it must we depend. −

All men confess that this is true, that we must stay ourselves upon God alone; yet there be but a few which hear him speak in the Scriptures. But and if that maxim take place among us, − ²⁴² that the Scripture cometh of God, the rule either of teaching or of learning ought to be taken nowhere else. Whereby it doth also appear with what devilish fury the Papists are driven, when they deny that there can any certainty be gathered out of the Scriptures; and, therefore, they hold that we must stand to the decrees of men. For I demand of them whether Paul did observe a right order in disputing or no? at least, let them blush for shame, that the Word of the Lord was more reverenced in an unbelieving nation than it is at this day among them. The Jews admit Paul, and suffer him when he disputeth out of the Scriptures; the Pope and all his count it a mere mock when the Scripture is cited; as if God did speak doubtfully there, and did with vain boughts − ²⁴³ mock men. Hereunto is added, that there is at this day much more light in the Scriptures, and the truth of God shineth there more clearly than in the law and the prophets. For in the gospel, Christ, who is the Son of righteousness, doth shed out his beam with perfect brightness upon us; for which cause the blasphemy of the Papists is the more intolerable, whilst that they will make the Word of God as yet uncertain. But let us know, as faith can be grounded nowhere else than in the Word of the Lord, so we must only stand to the testimony thereof in all controversies. −

Calvin: Act 17:3

3.Opening In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning Christ, there come three things in question, Whether he be, who he is, and what he is. If Paul had had to deal with the Gentiles, he must have fet his beginning farther; − ²⁴⁴ because they had heard nothing concerning Christ; neither do profane men conceive that they need a Mediator. But this point was out of doubt among the Jews, to whom the Mediator was promised; wherefore Paul omitteth that as superfluous, which was received by common consent of all men. But because there was nothing more hard than to bring the Jews to confess that Jesus who was crucified was the Redeemer, therefore Paul beginneth with this, that it was meet that Christ should die, that he may remove the stumbling-block of the cross. And yet we must not think that he recited the bare history, but he taketh on undoubtedly principle, that the causes were showed why Christ must have suffered and rise again; to wit, because he preached of the ruin of mankind, of sin and of the punishment thereof, of the judgment of God, and of the eternal curse wherein we are all enwrapped. For even the Scripture calleth us hither, when it foretelleth the death of Christ. As Isaias saith not simply that Christ should die, but plainly expressing, because [that] we have all erred, and every one hath gone his own way, he assigneth the cause of his death, that God hath laid upon him all our iniquities; that the chastisement of our peace is upon him, that by his stripes we may be healed; that by making satisfaction for us, he hath purchased righteousness for us, ( Isa 53:4.) So doth Daniel show the force and fruit of his death in his 9 ^th chapter, ( Dan 9:24,) when he saith that sin must be sealed up, that eternal righteousness may succeed. −

And, surely, there is no more apt or effectual way to prove the office of Christ, than when men, being humbled with the feeling of their miseries, see that there is no hope left, unless they be reconciled by the sacrifice of Christ. Then laying away their pride, they humbly embrace his cross, whereof they were before both weary and ashamed. Therefore, we must come unto the same fountains at this day, from which Paul fetteth [fetcheth] the proof of the death and resurrection of Christ. And that definition brought great light to the second chapter. It had not been so easy a matter for Paul to prove, and certainly to gather, that the Son of Mary is Christ, unless the Jews had been taught before what manner of Redeemer they were to hope for. And when that doth once appear, it doth only remain that those things be applied to Christ which the Scripture doth attribute to the Mediator. But this is the sum of our faith, that we know that the Son of Mary is that Christ and Mediator which God promised from the beginning; that done, that we know and understood why he died and rose again; that we do not feign to ourselves any earthly king, but that we seek in him righteousness, and all parts of our salvation; both which things Paul is said to have proved out of the Scriptures. We must know that the Jews were not so blockish, nor so impudent, as they be at this day. Paul might have drawn arguments from the sacrifices and from all the worship of the law, whereat the Jews gnarl at this day like dogs. It is well known how unseemly they rent and corrupt other places of Scripture. At that day they had some courtesy − ²⁴⁵ in them; also they did somewhat reverence the Scripture, so that they were not altogether such as would not be taught; at this day the veil is laid over their hearts, ( 2Co 3:15,) so that they can see no more in the clear light than moles. −

Defender: Act 17:2

Paul was surely one of the most effective witnesses for the Lord who ever lived, so his "manner" of witnessing is highly instructive. His manner in the Thessalonian synagogue is said to have been typical, "[reasoning] with them out of the Scriptures." This is more than just reading or quoting a set of proof-texts. Such reasoning requires logical argumentation, graciously presented, based on thorough study of the Word (1Pe 3:15; 2Ti 2:15; Col 4:6). This was all in the context, also, of full belief in the divine authority of the Scriptures, on the part of both speakers and hearers. The audience in the synagogue already believed in God the Creator and in the absolute truth of Scripture, so Paul could proceed from that foundation."

Defender: Act 17:3

Since the congregation in the synagogue already believed the Scriptures, Paul could proceed to use the Scriptures to prove that the promised Messiah must die and rise again, and then that Jesus was, indeed, the promised Messiah, using the strong evidence of fulfilled prophecy and the historical bodily resurrection. This can be a general pattern for leading to Christ those people who already believe in the God of creation and His inspired word. For those who are hostile or skeptical, however, a different approach is needed. The two recorded cases when Paul preached to pagans indicate this (see Act 14:8-18, note; 17:15-34, note)."

TSK: Act 17:1

Thessalonica : Act 20:4, Act 27:2; Phi 4:16; 1Th 1:1; 2Th 1:1; 2Ti 4:10

where : Act 14:1, Act 15:21, Act 16:13

TSK: Act 17:2

as : Luk 4:16; Joh 18:20

went : Act 17:10,Act 17:17, Act 9:20, Act 13:5, Act 14:1, Act 18:4, Act 19:8

reasoned : Act 24:25, Act 28:23; 1Sa 12:7; Isa 1:18; Heb. 7:1-10:39

TSK: Act 17:3

Opening : Acts 2:16-36, Act 3:22-26, Act 13:26-39

Christ : Luk 24:26, Luk 24:27, Luk 24:32, Luk 24:44, Luk 24:46; 1Co 15:3, 1Co 15:4; 1Th 1:5, 1Th 1:6

this : Act 2:36, Act 9:22, Act 18:28; Gal 3:1

whom I preach : Act 1:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 17:1

Amphipolis - This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians, but under the Romans it was made the capital of that part of Macedonia. It was near to Thrace, and was situated not far from the mouth of the river Strymon, which flowed around the city, and thus occasioned its name, around the city. The distances laid down in the Itineraries in regard to these places are as follows: Philippi to Amphipolis, 33 miles; Amphipolis to Apollonia, 30 miles; Apollonia to Thessalonica, 37 miles. "These distances are evidently such as might have been traversed each in one day; and since nothing is said of any delay on the road, but everything to imply that the journey was rapid, we conclude (unless, indeed, their recent sufferings made rapid traveling impossible) that Paul and Silas rested one night at each of the intermediate places, and thus our notice of their journey is divided into three parts. The position of Amphipolis is one of the most important in Greece. It stands in a pass which Traverses the mountains bordering the Strymonic Gulf, and it commands the only easy communication from the coast of that gulf into the great Macedonian plains, which extend, for 60 miles, from beyond Meleniko to Philippi. The ancient name of the place was ‘ Nine Ways,’ from the great number of Thracian and Macedonian roads which met at this point. The Athenians saw the importance of the position, and established a colony there, which they called Amphipolis, because the river surrounded it.

And Apollonia - This city was situated between Amphipolis and Thessalonica, and was formerly much celebrated for its trade.

They came to Thessalonica - This was a seaport of the second part of Macedonia. It is situated at the head of the Bay Thermaicus. It was made the capital of the second division of Macedonia by Aemilius Paulus, when he divided the country into four districts. It was formerly called Therma, but afterward received the name of Thessalonica, either from Cassander, in honor of his wife Thessalonica, the daughter of Philip, or in honor of a victory which Philip obtained over the armies of Thessaly. It was inhabited by Greeks, Romans, and Jews. It is now called Saloniki, and, from its situation, must always be a place of commercial importance. It is situated on the inner bend of the Thermaic Gulf, halfway between the Adriatic and the Hellespont, on the sea margin of a vast plain, watered by several rivers, and was evidently designed for a commercial emporium. It has a population at present of 60,000 or 70,000, about half of whom are Jews. They are said to have 36 synagogues, "none of them remarkable for their neatness or elegance of style."In this place a church was collected, to which Paul afterward addressed the two epistles to the Thessalonians.

Where was a synagogue - Greek: where was the synagogue ( ἡ συναγωγὴ hē sunagōgē ) of the Jews. It has been remarked by Grotius and Kuinoel that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipolis and Apollonia. This was the reason why they passed through those places without making any delay.

Barnes: Act 17:2

His manner was - His custom was to attend on the worship of the synagogue, and to preach the gospel to his countrymen first, Act 9:20; Act 13:5, Act 13:14.

Reasoned with them - Discoursed to them, or attempted to prove that Jesus was the Messiah. The word used here ( διελέγετο dielegeto ) often means no more than "to make a public address or discourse."See the notes on Act 24:25.

Out of the scriptures - By many critics this is connected with the following verse, "Opening and alleging from the scriptures that Christ must needs have suffered, etc."The sense is not varied materially by the change.

Barnes: Act 17:3

Opening - διανοίγων dianoigōn . See Luk 24:32. The word means to explain or to unfold. It is usually applied to what is shut, as the eye, etc. Then it means to explain what is concealed or obscure. It means here that he explained the Scriptures in their true sense.

And alleging - παρατιθέμενος paratithemenos . Laying down the proposition; that is, maintaining that it must be so.

That Christ must needs have suffered - That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word "Messiah.""That there was a fitness or necessity that the Messiah expected by the Jews, and predicted in their Scriptures, should suffer."This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah to show that it was foretold that he should die for the sins of people. On the necessity of this, see the notes on Luk 24:26-27.

Have suffered - That he should die.

And that this Jesus - And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah.

The arguments by which Paul probably proved that Jesus was the Messiah were:

(1) That he corresponded with the prophecies respecting him in the following particulars:

\tx720 \tx1080 (a)    He was born at Bethlehem, Mic 5:2.

(b)    He was of the tribe of Judah, Gen 49:10.

©    He was descended from Jesse, and of the royal line of David, Isa 11:1, Isa 11:10.

(d)    He came at the time predicted, Dan 9:24-27.

(e)    His appearance, character, work, etc., corresponded with the predictions, Isa 53:1-12.

\caps1 (2) h\caps0 is miracles proved that he was the Messiah, for he professed to be, and God would not work a miracle to confirm the claims of an impostor.

\caps1 (3) f\caps0 or the same reason, his resurrection from the dead proved that he was the Messiah.

Poole: Act 17:1

Act 17:1-4 Paul preaching in the synagogue at Thessalonica, some

believe, both Jews and Greeks.

Act 17:5-11 The unbelieving Jews raise an uproar.

Act 17:10-12 Paul and Silas are sent to Berea: the Berean Jews are

commended for searching the Scriptures.

Act 17:13-15 The Jews of Thessalonica follow and drive Paul from Berea.

Act 17:16-21 At Athens Paul disputing is carried before the court

of Areopagus.

Act 17:22-31 He preacheth the living God, to the Athenians

unknown: his general call to repentance; the

resurrection of Christ; and his coming to judgment.

Act 17:32-34 Some mock, others believe.

Araphipolis a city near to Philippi; so called, because the sea came up to it on both sides.

Apollonia a city near to Thessalonica.

This

Thessalonica was one of the chiefest cities of Macedonia: unto the church in this place St. Paul wrote two of his Epistles. This city was built by Philip, in memory of a victory he obtained over the Thessali.

Where was a synagogue of the Jews: it seems that there was no synagogue in either of the other places, but that the Jews of the other cities resorted unto the synagogue in this, all these three cities being in Macedonia. The sending away of Paul and Silas, Act 16:39 , to gratify the mad multitude, was a means to bring the word of salvation to those places.

Poole: Act 17:2

As his manner was who was faithful unto him that had called him, and took all occasions to do his Master’ s work.

Out of the Scriptures the law and the prophets, which they owned to be of Divine authority; and from the Holy Scriptures alone, all knowledge in the things of God and of our salvation must be fetched. If any speak of these matters not according to them,

it is because they have no light in them Isa 8:20 . What scriptures St. Paul alleged are not set down; but they were such as our Saviour had made use of, Luk 24:27 , for the same purpose. This was customary with Paul, to preach these things unto the Jews first, as Act 13:46 , till they had put the word of God from them by their incredulity.

Poole: Act 17:3

Opening the scriptures which he had quoted. The very entrance into God’ s word giveth light, Psa 119:130 .

And alleging, that Christ must needs have suffered making the truth concerning our Saviour, which he preached, so plain to the eye of their understanding, as any thing which is exposed to the view of our bodily eyes. Comparing the words of the prophets concerning Christ, with those things which were done and suffered by him, Psa 22:6 Isa 53:1-12 Mat 16:21 Luk 24:26,46 .

That this Jesus, whom I preach unto you, is Christ; that Jesus whom Paul preached was the true and only Messiah, and that what was written of the Messiah was fulfilled in him.

Haydock: Act 17:2

It was customary with St. Paul to open the Scriptures first to the Jews, (Acts xiii. 46.) and to argue with them from the law and the prophets. (Acts xxviii. 23.) St. Paul made use of the same passages of Scripture to convince the Jews, as Jesus Christ did on a similar occasion. (Mat. Polus.)

Haydock: Act 17:3

That the Christ was to suffer. The suffering of Christ was the great stumbling-block to the Jews, which St. Paul now attempted to remove, by shewing them from the Scripture, that this was one of the necessary characters of the Messias, contained in the prophets. All the other marks were likewise accomplished in Christ. (Denis the Carthusian) ---

And that this is Jesus Christ, whom I preach to you. The transition from an oblique to a direct mode of speech is very common, especially in the holy Scriptures.

Gill: Act 17:1

Now when they had passed through Amphipolls,.... A city of Macedonia, where it is placed by Pliny ^q; according to Ptolomy ^r, it was in that part of Macedonia, which is called Edonis, and was near Philippi, and lay in the way from thence to Thessalonica; Harpocratian ^s says, it was a city of Thrace, formerly called "the Nine Ways"; it was upon the borders of Thrace, and had its name Amphipolis from the river Strymon running on both sides of it, making it a peninsula; it was also called Crademna, and Anadraemum; it is now in the hands of the Turks, and by them called Empoli; this city was originally built by Cimon the Athenian, into which he sent ten thousand Athenians for a colony, as the writer of his life reports ^t. The apostle only passed through this place; it does not appear that he at all preached in it, or at any other time, nor do we read of it in ecclesiastical history, nor of the following place:

and Apollonia; this is also placed by Pliny ^u in Macedonia, and is said by him to have been formerly a colony of the Corinthians, and about seven miles from the sea; and by Ptolomy ^w, in that part of Macedonia called Mygdonia, and with him its name is Apollonia of Mygdonia; it was situated by the river Echedorus, and was famous for Augustus Caesar's learning Greek here, and is now called Ceres: there was another of this name in the region of Pentapolis, and was one of the five ^x cities in it; and another in Palestine mentioned by Pliny ^y, along with Caesarea; and by Josephus ^z, with Joppa, Jamnia, Azotus, &c. but this was near Thessalonica; it is said to be about twenty miles from it: here also the apostle did not stay to preach the Gospel, nor is there any mention made of it elsewhere in the Acts of the Apostles, and yet Marcus, sister's son to Barnabas, is said to be bishop of Apollonia; See Gill on Luk 10:1, but whether the same place with this, or whether fact, is not certain;

they came to Thessalonica; a free city of Macedonia ^a; it was formerly called Halis ^b, and sometimes Therme; it had its name of Thessalonica from the victory which Philip king of Macedon obtained over the Thessalians; and not from his daughter Thessalonica, the wife of Cassander, who also had her name from the same victory: in this place a sedition being raised, and some magistrates killed, Theodosius the Roman emperor suffered seven thousand men to be slain; and when he came to Milain, Ambrose bishop of that place having heard of it, would not suffer him to enter into the church and receive the Lord's supper, until he repented of his sin, and made public confession of it ^c. Thessalonica has been since the head of a new kingdom erected by Boniface marquis of Montferrat; it was for some time in the hands of the Venetians, but was taken from them by Amurath emperor of the Turks ^d. The Italians call it now Saloniki; it has been since inhabited by Christians, Turks, and Jews, and chiefly by the latter, their number, according to their own account, is fourteen thousand, and their synagogues fourscore. There always were many Jews in this place, and so there were when the apostle was here, for it follows;

where was a synagogue of the Jews; it seems as if there was none, neither in Philippi, nor in Amphipolis, nor in Apollonia: why these two last places should be passed through by the apostle, without making any stay at them, cannot be said; it is very likely he had, as in some other instances before, some particular directions from the Spirit of God, there being none of the chosen vessels of salvation to be called there, at least, at this time, when there were many at Thessalonica.

Gill: Act 17:2

And Paul, as his manner was, went in unto them,.... To the Jews in their synagogue; for though the Jews had put away the Gospel from them, and the apostle had turned to the Gentiles; yet he still retained a great affection for his countrymen the Jews, and as often as he had opportunity, attended their synagogues, in order to preach the Gospel to them;

and three sabbath days reasoned with them out of the Scriptures: that is, out of the Old Testament, concerning the Messiah, the characters of him, the work that he was to do, and how he was to suffer and die for the sins of men; and this he did three weeks running, going to their synagogue every sabbath day, when and where the Jews met for worship; and made use of books, which they allowed of, and of arguments they could not disprove.

Gill: Act 17:3

Opening,.... That is, the Scriptures of the Old Testament, explaining and expounding them, giving the true sense of them; so this word is frequently used in Jewish writings ^e, as that such a Rabbi פתח, "opened", such a Scripture:

and alleging, that Christ must needs have suffered, and risen again from the dead; he set this matter in a clear light, and made it plain and manifest, from the writings of the Old Testament, that there was a necessity of the Messiah's suffering and rising from the dead; or otherwise these Scriptures would not have been fulfilled, which have said that so it must be; for these things were not only necessary on account of God's decrees, and the covenant transactions the Son of God entered into, and on the account of the salvation of his people; but because of the types, promises, and prophecies of the Old Testament: the Scriptures which the apostle opened and set before them, and reasoned upon, showing the necessity of these things, very likely were such as these, Gen 3:15 Isa 53:1 with many others:

and that this Jesus whom I preach unto you is Christ; he showed that all the things which were spoken of Christ, or the Messiah, in those Scriptures, were fulfilled in Jesus of Nazareth, who was the subject matter, the sum and substance of his ministry; and therefore he must be the Messiah, and the only Saviour and Redeemer of lost sinners.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 17:1

¹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

² sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

³ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

⁴ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁵ sn See the note on synagogue in 6:9.

NET Notes: Act 17:2

¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

NET Notes: Act 17:3

¹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

³ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

⁴ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

Geneva Bible: Act 17:1

Now ^{( 1 )} when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:

^{( 1 )} The casting out of Silas and Paul was the saving of many others.

Geneva Bible: Act 17:3

^{( 2 )} Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.

^{( 2 )} Christ is therefore the mediator, because he was crucified and rose again: and he is certainly not to be rejected because the cross is shameful.

Commentary -- Verse Range Notes

TSK Synopsis: Act 17:1-34

1 Paul preaches at Thessalonica, where some believe,

5 and others persecute him.

10 He is sent to Berea, and preaches there.

13 Being persecuted by Jews from Thessalonica,

16 he comes to Athens, and disputes and preaches the living God, to them unknown;

32 whereby, though some mock, many are converted unto Christ.

Combined Bible: Act 17:1

1. Luke now drops the pronoun of the first person, in which he has spoken of the apostolic company since they left Troas, and resumes the third person, which shows that he remained in Philippi after the departure of Paul and Silas. He also speaks of the these two brethren as if they constituted the whole company, until they are about to leave Berea, when Timothy is again mentioned. This leads to the presumption that Timothy remained with Luke, to still further instruct and organize the infant congregation in Philippi. Leaving the cause thus guarded behind them, Paul and Silas seek another field of labor. (1) " And having passed through Amphipolis and Apollonia, they went into Thessalonica, where was the synagogue of the Jews."The distance from Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia, thirty miles; and from Apollonia to Thessalonica, thirty-seven miles; making just one hundred miles to the next city which the apostles undertook to evangelize. The whole of this distance was over one of those celebrated military roads built by the Romans, and elegantly paved with flag-stones.   

At Philippi there was no synagogue, and the swift passage of Paul and Silas through Amphipolis and Apollonia indicates that there was none in either of those cities; hence the synagogue in Thessalonica was the only one in a large district of the country, for which reason it is styled " the synagogue of the Jews."The existence of a synagogue in a Gentile city was always an indication of a considerable Jewish population. Thessalonica, on account of its commercial importance, was then, and continues to be, under its modern name Salonica, a great resort for Jews. It was a knowledge of this fact, no doubt, which hastened Paul to this city, anticipating, through the synagogue, a more favorable introduction to the people than he had enjoyed at Philippi.   

  

  

Combined Bible: Act 17:2

3. (2) " And according to Paul's custom, he went in to them, and for three Sabbath days disputed with from the Scriptures, (3) opening them, and setting forth that it was necessary that the Christ should suffer, and arise from the dead, and that this Jesus whom I preach to you is the Christ. " This was certainly a well-chosen course of argument. One of the chief objections which the Jews urged against Jesus during his life was his humble and unpretending position in society, which was inconsistent, in their estimation, with his claims to the Messiahship. And since his resurrection, the preaching of the Christ as crucified was, to the mass of the Jews, a scandal, because it appeared an impeachment of the prophets to proclaim the despised and crucified Jesus as the glorious Messiah whose coming they had predicted. But Paul begins his argument with the Thessalonian Jews, by showing that the writings of the prophets themselves made it necessary that the Messiah "should suffer and arise from the dead." Having demonstrated this proposition, it was an easy task to show that "this Jesus whom I preach to you is the Christ." It was well known that he had suffered death, and Paul had abundant means of proving that he had risen again. This proof was not confined to his own testimony, as an eye-witness of his glory, though we may well suppose that he made use of this, as he did on subsequent occasions. But he gave ocular demonstration of the living and divine power of Jesus, by working miracles in his name. This we learn from his first epistle to the Church in this city, in which he says: "Our gospel came to you not in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake." The power of the Holy Spirit, working miracles before them, gave an assurance of the resurrection and glory of him in whose name they were wrought, which the "word only" of all the men on earth could not give. Without such attestation, the word of man in reference to the affairs of heaven has no claim upon our confidence; but with it, it has a power which can not be resisted without resisting God.  

This course of argument and proof occupied three successive Sabbaths. During the intervening weeks the two brethren carefully avoided every thing which might raise a suspicion that they were governed by selfish motives. They asked no man in the city for even their daily bread. They received some contributions to their necessities from the brethren in Philippi, but the amount was so scanty as to still leave them under the necessity of "laboring night and day."   

  

  

Combined Bible: Act 17:3

notes on verse 2  

  

Maclaren: Act 17:1-12

Thessalonica And Berea

Now, when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2. And Paul, as his manner was, went in unto them, and three sabbath-days reasoned with them out of the scriptures, 3. Opening and alleging, that Christ must needs have suffered, and risen again from the dead.; and that this Jesus. whom I preach unto you is Christ. 4. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5. But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7. Whom Jason hath received; and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8. And they troubled the people and the rulers of the city, when they heard these things. 9. And when they had taken security of Jason, and of the other, they let them go. 10. And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. 11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. 12. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.'--Acts 17:1-12.

SHAMEFULLY entreated at Philippi,' Paul tells the Thessalonians, he waxed bold in our God to' preach to them. His experience in the former city might well have daunted a feebler faith, but opposition affected Paul as little as a passing hailstorm dints a rock. To change the field was common sense; to abandon the work would have been sin. But Paul's brave persistence was not due to his own courage; he drew it from God. Because he lived in communion with Him, his courage waxed' as dangers gathered. He knew that he was doing a daring thing, but he knew who was his helper. So he went steadily on, whatever might front him. His temper of mind and the source of it are wonderfully revealed in his simple words.

The transference to Thessalonica illustrates another principle of his action; namely, his preference of great centres of population as fields of work. He passes through two less important places to establish himself in the great city. It is wise to fly at the head. Conquer the cities, and the villages will fall of themselves. That was the policy which carried Christianity through the empire like a prairie fire. Would that later missions had adhered to it!

The methods adopted in Thessalonica were the usual ones. Luke bids us notice that Paul took the same course of action in each place: namely, to go to the synagogue first, when there was one, and there to prove that Jesus was the Christ. The three Macedonian towns already mentioned seem not to have had synagogues. Probably there were comparatively few Jews in them, and these were ecclesiastically dependent on Thessalonica. We can fancy the growing excitement in the synagogue, as for three successive Sabbaths the stranger urged his proofs of the two all-important but most unwelcome assertions, that their own scriptures foretold a suffering Messiah,--a side of Messianic prophecy which was ignored or passionately denied--and that Jesus was that Messiah. Many a vehement protest would be shrieked out, with flashing eyes and abundant gesticulation, as he opened' the sense of Scripture, and quoted passages,'--for that is the meaning here of the word rendered alleging.' He gives us a glimpse of the hot discussions when he says that he preached in much conflict' (1 Thess. 2:2).

With whatever differences in manner of presentation, the true message of the Christian teacher is still the message that woke such opposition in the synagogue of Thessalonica,--the bold proclamation of the personal Christ, His death and resurrection. And with whatever differences, the instrument of conviction is still the Scriptures, the sword of the Spirit, which is the Word of God.' The more closely we keep ourselves to that message and that weapon the better.

The effects of the faithful preaching of the gospel are as uniform as the method. It does one of two things to its hearers--either it melts their hearts and leads them to faith, or it stirs them to more violent enmity. It is either a stone of stumbling or a sure corner-stone. We either build on or fall over it, and at last are crushed by it. The converts included Jews and proselytes in larger numbers, as may be gathered from the distinction drawn by some'--referring to the former, and a great multitude '--referring to the latter. Besides these there were a good many ladies of rank and refinement, as was also the case presently at Beroea. Probably these, too, were proselytes.

The prominence of women among the converts, as soon as the gospel is brought into Europe, is interesting and prophetic. The fact of the social position of these ladies may suggest that the upper classes were freer from superstition than the lower, and may point a not favourable contrast with present social conditions, which do not result in a similar accession of women of honourable estate' to the Church.

Opposition follows as uniform a course as the preaching. The broad outlines are the same in each case, while the local colouring varies. If we compare Paul's narrative in I Thessalonians, which throbs with emotion, and, as it were, pants with the stress of the conflict, with Luke's calm account here, we see not only how Paul felt, but why the Jews got up a riot. Luke says that they became jealous.' Paul expands that into they are contrary to all men; forbidding us to speak to the Gentiles that they may be saved.' Then it was not so much dislike to the preaching of Jesus as Messiah as it was rage that their Jewish prerogative was infringed, and the children's bread offered to the dogs, that stung them to violent opposition. Israel had been chosen, that it might be God's witness, and diffuse the treasure it possessed through all the world. It had become, not the dispenser, but the would-be monopolist, of its gift. Have there been no Christian communities in later days animated by the same spirit There were plenty of loafers in the market-place ready for any mischief, and by no means particular about the pretext for a riot. Anything that would give an opportunity for hurting somebody, and for loot, would attract them as corruption does flesh-flies. So the Jewish ringleaders easily got a crowd together. To tell their real reasons would scarcely have done, but to say that there was a house to be attacked, and some foreigners to be dragged out, was enough for the present. Jason's house was probably Paul's temporary home, where, as he tells us in 1 Thessalonians 2:9, he had worked at his trade, that he might not be burdensome to any. Possibly he and Silas had been warned of the approach of the rioters and had got away elsewhere. At all events, the nest was empty, but the crowd must have its victims, and so, failing Paul, they laid hold of Jason. His offence was a very shadowy one. But since his day there have been many martyrs, whose only crime was harbouring' Christians, or heretics, or recusant priests, or Covenanters. If a bull cannot gore a man, it will toss his cloak.

The charge against Jason is that he receives the Apostle and his party, and constructively favours their designs. The charge against them is that they are revolutionists, rebels against the Emperor, and partisans of a rival. Now we may note three things about the charge. First, it comes with a very distinct taint of insincerity from Jews, who were, to say the least, not remarkable for loyalty or peaceful obedience. The Gracchi are complaining of sedition! A Jew zealous for Caesar is an anomaly, which might excite the suspicions of the least suspicious ruler. The charge of breaking the peace comes with remarkable appropriateness from the leaders of a riot. They were the troublers of the city, not Paul, peacefully preaching in the synagogue. The wolf scolds the lamb for fouling the river.

Again the charges are a violent distortion of the truth. Possibly the Jewish ringleaders believed what they said, but more probably they consciously twisted Paul's teachings, because they knew that no other charges would excite so much hostility or be so damning as those which they made. The mere suggestion of treason was often fatal. The wild exaggeration that the Christians had turned the whole civilised world upside down' betrays passionate hatred and alarm, if it was genuine, or crafty determination to rouse the mob, if it was consciously trumped up. But whether the charges were believed or not by those who made them, here were Jews disclaiming their nation's dearest hope, and, like the yelling crowd at the Crucifixion, declaring they had no king but Caesar. The degradation of Israel was completed by these fanatical upholders of its prerogatives.

But, again, the charges were true in a far other sense than their bringers meant. For Christianity is revolutionary, and its very aim is to turn the world upside down, since the wrong side is uppermost at present, and Jesus, not Caesar, or any king or emperor or czar, is the true Lord and ruler of men. But the revolution which He makes is the revolution of individuals, turning them from darkness to light; for He moulds single souls first and society afterwards. Violence is always a mistake, and the only way to change evil customs is to change men's natures, and then the customs drop away of themselves. The true rule begins with the sway of hearts; then wills are submissive, and conduct is the expression of inward delight in a law which is sweet because the lawgiver is dear.

Missing Paul, the mob fell on Jason and the brethren.

They were bound over to keep the peace.' Evidently the rulers had little fear of these alleged desperate revolutionaries, and did as little as they dared, without incurring the reproach of being tepid in their loyalty.

Probably the removal of Paul and his travelling companions from the neighbourhood was included in the terms to which Jason had to submit. Their hurried departure does not seem to have been caused by a renewal of disturbances. At all events, their Beroean experience repeated that of Philippi and of Thessalonica, with one great and welcome difference. The Beroean Jews did exactly what their compatriots elsewhere would not do--they looked into the subject with their own eyes, and tested Paul's assertions by Scripture. Therefore,' says Luke, with grand confidence in the impregnable foundations of the faith, many of them believed.' True nobility of soul consists in willingness to receive the Word, combined with diligent testing of it. Christ asks for no blind adhesion. The true Christian teacher wishes for no renunciation, on the part of his hearers, of their own judgments. Open your mouth and shut your eyes, and swallow what I give you,' is not the language of Christianity, though it has sometimes been the demand of its professed missionaries, and not the teacher only, but the taught also, have been but too ready to exercise blind credulity instead of intelligent examination and clear-eyed faith. If professing Christians to-day were better acquainted with the Scriptures, and more in the habit of bringing every new doctrine to them as its touchstone, there would be less currency of errors and firmer grip of truth.

MHCC: Act 17:1-9

The drift and scope of Paul's preaching and arguing, was to prove that Jesus is the Christ. He must needs suffer for us, because he could not otherwise purchase our redemption for us; and he must needs have risen again, because he could not otherwise apply the redemption to us. We are to preach concerning Jesus that he is Christ; therefore we may hope to be saved by him, and are bound to be ruled by him. The unbelieving Jews were angry, because the apostles preached to the Gentiles, that they might be saved. How strange it is, that men should grudge others the privileges they will not themselves accept! Neither rulers nor people need be troubled at the increase of real Christians, even though turbulent spirits should make religion the pretext for evil designs. Of such let us beware, from such let us withdraw, that we may show a desire to act aright in society, while we claim our right to worship God according to our consciences.

Matthew Henry: Act 17:1-9

Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church, that we cannot but be glad here in the history to meet with an account of the first founding of the church there.

I. Here is Paul's coming to Thessalonica, which was the chief city of this country, called at this day Salonech, in the Turkish dominions. Observe, 1. Paul went on with his work, notwithstanding the ill usage he had met with at Philippi; he did not fail, nor was discouraged. He takes notice of this in his first epistle to the church here (1Th 2:2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him the more resolute. Note of these things moved him; he could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. 2. He did but pass through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; doubtless he was under divine direction, and was told by the Spirit (who, as the wind, bloweth where he listeth) what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Rom 15:19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would afterwards send.

II. His preaching to the Jews first, in their synagogue at Thessalonica. He found a synagogue of the Jews there (Act 17:1), which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, by it he made his entry. 1. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamouring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. 2. He met them in their synagogue on the sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, Psa 84:10. It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in. 3. He reasoned with them out of the scriptures. They agreed with him to receive the scriptures of the Old Testament: so far they were of a mind. But they received the scripture, and therefore thought they had reason to reject Christ; Paul received the scripture, and therefore saw great reason to embrace Christ. It was therefore requisite, in order to their conviction, that he should, by reasoning with them, the Spirit setting with him, convince them that his inferences from the scripture were right and theirs were wrong. Note, The preaching of the gospel should be both scriptural preaching and rational; such Paul's was, for he reasoned out of the scriptures: we must take the scriptures for our foundation, our oracle, and touchstone, and then reason out of them and upon them, and against those who, though they pretend zeal for the scriptures, as the Jews did, yet wrest them to their own destruction. Reason must not be set up in competition with the scripture, but it must be made use of in explaining and applying the scripture. 4. He continued to do this three sabbath days successively. If he could not convince them the first sabbath, he would try the second and the third; for precept must be upon precept, and line upon line. God waits for sinners' conversion, and so must his ministers; all the labourers come not into the vineyard at the first hour, nor at the first call, nor are wrought upon so suddenly as the jailer. 5. The drift and scope of his preaching and arguing was to prove that Jesus is the Christ; this was that which he opened and alleged, Act 17:3. He first explained his thesis, and opened the terms, and then alleged it, and laid it down, as that which he would abide by, and which he summoned them in God's name to subscribe to. Paul had an admirable method of discourse; and showed he was himself both well apprized of the doctrine he preached and thoroughly understood it, and that he was fully assured of the truth of it, and therefore he opened it like one that believed it. He showed them, (1.) That it was necessary the Messiah should suffer, and die, and rise again, that the Old Testament prophecies concerning the Messiah made it necessary he should. The great objection which the Jews made against Jesus being the Messiah was his ignominious death and sufferings. The cross of Christ was to the Jews a stumbling-block, because it did by no means agree with the idea they had framed of the Messiah; but Paul here alleges and makes it out undeniably, not only that it was possible he might be the Messiah, though he suffered, but that, being the Messiah, it was necessary he should suffer. He could not be made perfect but by sufferings; for, if he had not died, he could not have risen again from the dead. This was what Christ himself insisted upon (Luk 24:26): Ought not Christ to have suffered these things, and to enter into his glory? And again (v. 46): Thus it is written, and therefore thus it behoved Christ to suffer, and to rise from the dead. He must needs have suffered for us, because he could not otherwise purchase redemption for us; and he must needs have risen again because he could not otherwise apply the redemption to us. (2.) That Jesus is the Messiah: " This Jesus whom I preach unto you, and call upon you to believe in, is Christ, is the Christ, is the anointed of the Lord, is he that should come, and you are to look for no other; for God has both by his word and by his works (the two ways of his speaking to the children of men), by the scriptures and by miracles, and the gift of the Spirit to make both effectual, borne witness to him."Note, [1.] Gospel ministers should preach Jesus; he must be their principal subject; their business is to bring people acquainted with him. [2.] That which we are to preach concerning Jesus is that he is Christ; and therefore we may hope to be saved by him and are bound to be ruled by him.

III. The success of his preaching there, Act 17:4. 1. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, 2Co 8:5. They adhered to Paul and Silas, and attended them wherever they went. Note, Those that believe in Jesus Christ come into communion with his faithful ministers, and associate with them. 2. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only, and did not man any wrong. These were hoi sebomenoi Hellēnes - the worshipping Gentiles; as in America they call those of the natives that are converted to the faith of Christ the praying Indians. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. And not a few of the chief women of the city, that were devout and had a sense of religion, embraced Christianity. Particular notice is taken of this, for an example to the ladies, the chief women, and an encouragement to them to employ themselves in the exercises of devotion and to submit themselves to the commanding power of Christ's holy religion, in all the instances of it; for this intimates how acceptable it will be to God, what an honour to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted; nay, it should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1Th 1:9), and that at the first entering in of the apostles among them.

IV. The trouble that was given to Paul and Silas at Thessalonica. Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. Observe,

1. Who were the authors of their trouble: the Jews who believed not, who were moved with envy, Act 17:5. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that turned Christians, against whom they had a particular spleen, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. St. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. 1Th 2:15, 1Th 2:16.

2. Who were the instruments of the trouble: the Jews made use of certain lewd persons of the baser sort, whom they picked up and got together, and who must undertake to give the sense of the city against the apostles. All wise and sober people looked upon them with respect, and valued them, and none would appear against them but such as were the scum of the city, a company of vile men, that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men: Tales semper nobis insecutores, injusti, impii, turpes, quos, et ipsi damnare consuestis - Our persecutors are invariably unjust, impious, infamous, whom you yourselves have been accustomed to condemn. - Apologia, cap. 5. It is the honour of religion that those who hate it are generally the lewd fellows of the baser sort, that are lost to all sense of justice and virtue.

3. In what method they proceeded against them. (1.) They set the city in an uproar, made a noise to put people in a fright, and then every body ran to see what the matter was; they began a riot, and then the mob was up presently. See who are the troublers of Israel - not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters. (2.) They assaulted the house of Jason, where the apostles lodged, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. The proceedings here were altogether illegal; of Jason's house must be searched, it ought to be done by the proper officers, and not without a warrant: "A man's house,"the law says, "is his castle,"and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, was but to show to what outrages men are carried by a spirit of persecution. If men have offended, magistrates are appointed to enquire into the offence, and to judge of it; but to make the rabble judges and executioners too (as these Jews designed to do) was to make truth fall in the street, to set servants on horseback, and leave princes to walk as servants on the earth - to depose equity, and enthrone fury. (3.) When they could not get the apostles into their hands (whom they would have punished as vagabonds, and incensed the people against as strangers that came to spy out the land, and devour its strength, and eat the bread out of their mouths), then they fall upon an honest citizen of their own, who entertained the apostles in his house, his name Jason, a converted Jew, and drew him out with some others of the brethren to the rulers of the city. The apostles were advised to withdraw, for they were more obnoxious, Currenti cede furori - Retire before the torrent. But their friends were willing to expose themselves, being better able to weather this storm. For a good man, for such good men as the apostles were, some would even dare to die. (4.) They accused them to the rulers, and represented them a dangerous persons, not fit to be tolerated; the crime charged upon Jason is receiving and harbouring the apostles (Act 17:7), countenancing them and promoting their interest. And what was the apostles' crime, that it should be no less than misprision of treason to give them lodging? Two very black characters are here given them, enough to make them odious to the people and obnoxious to the magistrates, if they had been just: - [1.] That they were enemies to the public peace, and threw every thing into disorder wherever they came: Those that have turned the world upside down are come hither also. In one sense it is true that wherever the gospel comes in its power to any place, to any soul, it works such a change there, gives such a wide change to the stream, so directly contrary to what it was, that it may be said to turn the world upside down in that place, in that soul. The love of the world is rooted out of the heart, and the way of the world contradicted in the life; so that the world turned upside down there. But in the sense in which they meant it, it is utterly false; they would have it thought that the preachers of the gospel were incendiaries and mischief makers wherever they came, that they sowed discord among relations, set neighbours together by the ears, obstructed commerce, and inverted all order and regularity. Because they persuaded people to turn from vice to virtue, from idols to the living and true God, from malice and envy to love and peace, they are charged with turning the world upside down, when it was only the kingdom of the devil in the world that they thus overturned. Their enemies set the city in an uproar, and then laid the blame upon them; as Nero set Rome on fire, and then charged it upon the Christians. If Christ's faithful ministers, even those that are most quiet in the land, be thus invidiously misrepresented and miscalled, let them not think it strange nor be exasperated by it; we are not better than Paul and Silas, who were thus abused. The accusers cry out, "They are come hither also; they have been doing all the mischief they could in other places, and now they have brought the infection hither; it is therefore time for us to bestir ourselves and make head against them."[2.] That they were enemies to the established government, and disaffected to that, and their principles and practices were destructive to monarchy and inconsistent with the constitution of the state (Act 17:7): They all do contrary to the decrees of Caesar; not to any particular decree, for there was as yet no law of the empire against Christianity, but contrary to Caesar's power in general to make decrees; for they say, There is another king, one Jesus, not only a king of the Jews, as our Saviour was himself charged before Pilate, but Lord of all; so Peter called him in the first sermon he preached to the Gentiles, Act 10:36. It is true the Roman government, both while it was a commonwealth and after it came into the Caesar's hands, was very jealous of any governor under their dominion taking upon him the title of king, and there was an express law against it. But Christ's kingdom was not of this world. His followers said indeed, Jesus is a king, but not an earthly king, not a rival with Caesar, nor his ordinances interfering with the decrees of Caesar, but who had made it a law of his kingdom to render unto Caesar the things that are Caesar's. There was nothing in the doctrine of Christ that tended to the dethroning of princes, nor the depriving them of any of their prerogatives. The Jews knew this very well, and it was against their consciences that they brought such a charge against the apostles; and of all people it ill became the Jews to do it, who hated Caesar and his government, and sought the ruin of him and it, and who expected a Messiah that should be a temporal prince, and overturn the thrones of kingdoms, and were therefore opposing our Lord Jesus because he did not appear under that character. Thus those have been most spiteful in representing God's faithful people as enemies to Caesar, and hurtful to kings and provinces, who have been themselves setting up imperium in imperio - a kingdom within a kingdom, a power not only in competition with Caesar's but superior to it, that of the papal supremacy.

4. The great uneasiness which this gave to this city (Act 17:8): They troubled the people and the rulers of the city, when they heard these things. They had no ill opinion of the apostles or their doctrine, could not apprehend any danger to the state from them, and therefore were willing to connive at them; but, if they be represented to them by the prosecutors as enemies to Caesar, they will be obliged to take cognizance of them, and to suppress them, for fear of the government, and this troubled them. Claudius, who then held the reins of government, is represented by Suetonius as a man very jealous of the least commotion and timorous to the last degree, which obliged the rulers under him to be watchful against every thing that looked dangerous, or gave the least cause of suspicion; and therefore it troubled them to be brought under a necessity of disturbing good men.

5. The issue of this troublesome affair. The magistrates had no mind to prosecute the Christians. Care was taken to secure the apostles; they absconded, and fled, and kept out of their hands; so that nothing was to be done but to discharge Jason and his friends upon bail, Act 17:9. The magistrates here were not so easily incensed against the apostles as the magistrates at Philippi were, but were more considerate and of better temper; so they took security of Jason and the other, bound them to their good behavior; and perhaps they gave bond for Paul and Silas, that they should be forthcoming when they were called for, if any thing should afterwards appear against them. Among the persecutors of Christianity, as there have been instances of the madness and rage of brutes, so there have been likewise of the prudence and temper of men; moderation has been a virtue.

Barclay: Act 17:1-9

The coming of Christianity to Thessalonica was an event of the first importance. The great Roman road from the Adriatic Sea to the Middle East was called the Egnatian Way; and the main street of Thessalonica was actually part of that road. If Christianity was firmly founded in Thessalonica it could spread both east and west along that road until it became a very highway of the progress of the kingdom of God.

The first verse of this chapter is an extraordinary example of economy of writing. It sounds like a pleasant stroll; but in point of fact Philippi was 33 Roman miles from Amphipolis; Amphipolis was 30 miles from Apollonia; and Apollonia was 37 miles from Thessalonica. A journey of over 100 miles is dismissed in a sentence.

As usual Paul began his work in the synagogue. His great success was not so much among the Jews as among the Gentiles attached to the synagogue. This infuriated the Jews for they looked on these Gentiles as their natural preserves and here was Paul stealing them before their very eyes. The Jews stooped to the lowest methods to hinder Paul. First they stirred up the rabble. Then, when they had dragged Jason and his friends before the magistrates, they charged the Christian missionaries with preaching political insurrection. They knew their charge to be a lie and yet it is couched in very suggestive terms. "Those," they said, "who are upsetting the civilized world have arrived here." (King James Version: "these men who have turned the world upside down"). The Jews had not the slightest doubt that Christianity was a supremely effective thing. T. R. Glover quoted with delight the saying of the child who remarked that the New Testament ended with Revolutions. When Christianity really goes into action it must cause a revolution both in the life of the individual and in the life of society.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 16:6--19:21

C. The extension of the church to the Aegean shores 16:6-19:20

The missionary outreach narrated in this section of the book took place in major cities along the Aegean coastline that major Roman roads connected.

Constable: Act 16:11--17:16

2. The ministry in Macedonia 16:11-17:15

Luke recorded Paul's ministry in Philippi, Thessalonica, and Berea to continue his history of Jesus' works in Macedonia.

The Macedonians were a distinct national group, though they had strong ties to the Greeks. They had offered the most stubborn resistance against Rome's efforts to extend its influence. In an attempt to break down their strong nationalistic spirit of independence, Rome divided their territory into four districts each of which had its own local government under Rome. We see this stubborn character in the Macedonians' reaction to Paul's preaching. Nevertheless once won over, the Macedonian converts became just as loyal to Paul as they had been hostile to him at first.

Constable: Act 17:1-9

Ministry in Thessalonica 17:1-9

17:1 Paul, Silas, Timothy, and perhaps others left Philippi and headed southwest on the Egnatian Road. Luke evidently stayed in Philippi since he again described Paul's party as "they" instead of "we" (cf. 20:5-6). Paul and Silas probably stayed overnight in Amphipolis, which is 33 miles (a day's journey by horse) along the Egnatian Way. It stood at the mouth of the Strymon River. The next day they travelled another 27 miles farther to Apollonia. Another day of travel farther west on the Via Egnatia took them to Thessalonica (modern Salonika) on the Thermaic Gulf of the Aegean Sea.⁶⁹⁵ Luke recorded more information concerning their ministry in Thessalonica where they stayed for some time. Thessalonica was the chief city and capital of Macedonia. As such is was a strategic center for the evangelization of the Balkan peninsula (cf. 1 Thess. 1:7-8).

17:2-3 Paul evidently spoke in the synagogue only three Sabbath days (cf. 13:5, 14; 14:1), but he seems to have stayed longer in Thessalonica (cf. 1 Thess. 4:1; 2 Thess. 2:5). We know he supported himself there by making tents (1 Thess. 2:9; 2 Thess. 3:7-10), and the Philippians sent two monetary gifts to him there (Phil. 4:15-16). Perhaps he ministered primarily to Jews the first three weeks and then turned to the Gentiles.

Luke described Paul's method of evangelizing in Thessalonica as reasoning (Gr. dielexato, cf. v. 17; 18:4, 19; 19:8-9; 24:25) from the Scriptures, explaining (dianoigon), giving evidence (proving, paratithemenos), and proclaiming (katangello). These terms imply that Paul dealt carefully with his hearers' questions and doubts. He showed that the facts of gospel history confirmed what the Scriptures predicted. His subject was Jesus whom Paul believed was the Christ. His Jewish hearers needed convincing that their Scriptures taught that Messiah would suffer death and rise from the grave (cf. 3:18; 13:30, 34; Luke 24:13-27; 1 Cor. 15:1-4). Paul used the Old Testament to prove that Jesus was the Messiah (Christ).

"Interpretation of the Scriptures plays a key role in Paul's message (17:2, 11)."⁶⁹⁶

17:4 Paul's reasoning persuaded (epeisthesan) some in the synagogue services (cf. 26:28; 28:23). His converts seem to have been mainly Gentiles (cf. 1 Thess. 1:9) many of whom were God-fearers (cf. 10:4; 13:43; 16:14), but some of them were Jews. Jason (v. 5), Aristarchus (Col. 4:10), and Secundus (20:4) appear to have been among these new believers. The "leading women" could have belonged to the upper classes or they may have been the wives of leading men of the city.⁶⁹⁷ In either case the gospel had an impact on the leadership level of society in Thessalonica.

17:5 The Jews treated Paul harshly here as they had in Galatia (13:45, 50; 14:2, 19) because they were again jealous of the popularity and effectiveness of his message.

"Loungers of the type employed here by the Jews to attack Paul and Silas were common in the agora or forum of Graeco-Roman cities. They invariably assembled around the rostrum where an orator was speaking, and applauded or heckled according to who paid them . . ."⁶⁹⁸

Jason was evidently Paul's host in Thessalonica as Lydia had been in Philippi (16:15, 40).⁶⁹⁹

17:6-7 The Jewish antagonists charged the missionaries with revolutionary teaching, namely that another king, Jesus, would rule and reign (cf. 1 Thess. 3:13; 5:1-11; 2 Thess. 1:5-10; 2:14).

"Those,' they said, who are upsetting the civilised world have arrived here.' That is one of the greatest compliments which has ever been paid to Christianity. . . . When Christianity really goes into action it must cause a revolution both in the life of the individual and in the life of society."⁷⁰⁰

The Jews in Jesus' ministry made similar charges, namely that He advocated overthrowing the emperor (Luke 23:2; John 18:33-37). These Thessalonian Jews also claimed no king but Caesar (cf. John 19:15). Jason was guilty of harboring the fugitives.

Several inscriptions found in Thessalonica describe the rulers of the city as politarchs, the very word Luke used to describe them here (cf. v. 8).⁷⁰¹ This was a title used only in Macedonia to describe city officials.

"Since the term was unknown elsewhere, the critics of Luke once dismissed it as a mark of ignorance. Sixteen epigraphical examples now exist in modern Salonica, and one is located in the British Museum on a stone which once formed part of an archway. It was evidently the Macedonian term. It was Luke's general practice to use the term in commmonest use in educated circles. Hence he called the officials of Philippi praetors', and an inscription has similarly established the fact that this was a courtesy title given to the magistrates of a Roman colony."⁷⁰²

17:8-9 The city officials could not find the missionaries to bring them to trial. Consequently they made Jason and his friends pay a bond guaranteeing that Paul would cause no further trouble but leave town. If trouble continued, Jason would lose his money. If it did not, he would receive it back. Paul did leave town and wrote to the Thessalonians that Satan hindered his return (1 Thess. 2:18). His inability to return may have been the result of this tactic of his enemies. The Christians, however, carried on admirably for which Paul thanked God (1 Thess. 1:7-10; 2:14-16).

College: Act 17:1-34

ACTS 17

9. The Visits at Amphipolis and Apollonia (17:1a)

¹ When they had passed through Amphipolis and Apollonia,

After leaving Philippi Paul's steps turned westward. Ultimately he was heading toward Thessalonica. But Luke mentions a couple of the cities the missionaries passed through on the way.

As the mission journey is described by Luke, a familiar pattern will develop. Each time Paul and his companions enter a new city, the preaching will gain early success, but then be faced with animosity. This was true in Philippi, and the pattern will be repeated in Thessalonica, Athens, and Corinth. Luke is always careful to show in all of this that the gospel was triumphant over hardships.

Another pattern which becomes obvious is the trial scenes. In the Macedonian cities Luke usually describes how Paul and his co-workers were forced to stand before the authorities. Again this was true when Paul visited Philippi, but will also happen when he arrives at Thessalonica, Athens, and Corinth.

The two cities Paul passed through on his way to Thessalonica do not appear to be places he stayed long. Amphipolis was linked with Philippi by the Egnatian Way, one of the most traveled of the Roman roads. Also on this route were Apollonia and Thessalonica. The cities were evenly spaced, each approximately thirty miles from the other. If travel was done on horseback, the distance between cities could be traveled in a day. It is likely, though, that the missionaries could not use this more expensive means of travel. Walking between cities would probably require most of two days, with an overnight stop at a hostel (inn) along the road.

10. The Visit at Thessalonica (17:1b-9)

Paul's Preaching in the Synagogue (17:1b-4)

[T]hey came to Thessalonica, where there was a Jewish synagogue. ² As his custom was, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, ³ explaining and proving that the Christ ^a had to suffer and rise from the dead. " This Jesus I am proclaiming to you is the Christ," he said. ⁴ Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women.

^a 3 Or Messiah

Finally the missionaries arrived at Thessalonica, about 100 miles from Philippi. Thessalonica was an old Macedonian city, established in 315 B.C., and named after the half-sister of Alexander the Great. It had become the second largest city in Greece with a population of about 200,000. When the Romans assumed dominance in 148 B.C., they realized the significance of this city and made it the center of Roman administration in Macedonia. Later, Thessalonica was made a free city in 42 B.C. because of its loyalty to Octavian and Antony in the battle of Philippi. Such a city was a tempting location for Paul in his plans for establishing churches. The Jewish synagogue was Paul's first target " as his custom was" (see 14:1; " as usual" ), and he spent " three Sabbath days" working there. This indication of time makes Paul's visit to Thessalonica quite short if it is taken absolutely.

Paul's letter to the Thessalonians some weeks after his stay in the city, however, seems to imply a longer stay than three weeks. In 1 Thessalonians 2:9, for example, Paul speaks of using his trade to support himself in Thessalonica. He also spent enough time there to have received a number of gifts from the church in Philippi (Phil 4:16). The " three Sabbaths" which Luke mentions may be intended only to identify the time Paul was able to spend in the synagogue itself.

While in the synagogue Paul " reasoned with them from the Scriptures." The verb dialevgomai ( dialegomai ) gives the sense that Paul's reasoning included teaching or discourse which may even have involved the method of question and answer. Perhaps the message of Paul made it impossible for the Jewish audience to keep silent. His doctrine in this setting turned attention to the Old Testament " Scriptures." His goal was that of " explaining and proving" the fact that the Christ " had to suffer." This theme is common in passages from Luke and Acts, including Luke 9:22; 24:26,44,46; Acts 3:18, and 26:23. Paul's letters also refer to the suffering Messiah (1 Cor 15:3-4), along with those of Peter (1 Pet 1:11). This aspect of the gospel is what the Jews so frequently denounced as foolishness (1 Cor 1:18). The direct connection Paul was making with these Old Testament passages centered on Jesus. He was demonstrating that " this Jesus" was the Christ spoken of in the Old Testament.

Among those who responded to Paul's message were " some of the Jews," as well as " a large number of God-fearing Greeks," a group which included " not a few prominent women." Of these, the God-fearing Greeks again represented Gentiles associated with the synagogue, but not full converts. The prominent women were those holding a high status in the Macedonian society, a feature of the Roman world that is attested in ancient literature.

Paul's own description of results from his preaching in Thessalonica is given in 1 Thessalonians 1:9. He says that they " turned to God from idols to serve the living and true God."

The Backlash from the Jews (17:5-9)

⁵ But the Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd. ^{a 6} But when they did not find them, they dragged Jason and some other brothers before the city officials, shouting: " These men who have caused trouble all over the world have now come here, ⁷ and Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus." ⁸ When they heard this, the crowd and the city officials were thrown into turmoil. ⁹ Then they made Jason and the others post bond and let them go.

^a 5 Or the assembly of the people

Once again, though, many Jews responded with jealousy. The specific nature of their jealousy is not mentioned by Luke, but the loss of so many God-fearers and prominent women would be a legitimate supposition. For the synagogue these people represented potential converts. Their association with Judaism on an informal basis implied that they had intentions of becoming more involved in the future. Synagogue leaders would have been furious with Paul for " stealing" these prospects by converting them to Christ.

Regarding the converts made in Thessalonica, few specifics are known. Jason is mentioned in this text, but he is unknown anywhere else in the New Testament. Aristarchus and Secundus are described in 20:4 as Thessalonians, and were probably among those converted at this point. No other names from the Thessalonian converts are known.

Rather than facing the issue directly the Jewish leaders used " bad characters from the marketplace" to create troubles for Paul's ministry. They instigated a riot, and then began searching for the missionaries at the house of Jason, who may have given them employment. Perhaps after working with Paul and Silas, Jason heard enough of the gospel to be converted.

When the rioters could not locate Paul and Silas, they vented their rage on Jason, dragging him and some other believers before " the city officials" (politavrch", politarchçs). Luke employs the Greek term here (and in v. 8) which cannot be found anywhere else in Greek literature. In 1835, however, an archaeological discovery confirmed Luke's accuracy in using the term. An arch was found which spanned the Egnatian Way on the west side of Thessalonica and on the surface of the arch was an inscription speaking of city officials called " politarchs." Luke's precision was confirmed again.

Standing before the " politarchs" in Thessalonica was just the first step in the legal process. These disciples were also forced to answer to " the crowd" (dh'mo", dçmos), which was a citizen body in Thessalonica, responsible for legislative and juridical functions.

The charges brought against the believers were first that they were causing " trouble all over the world," and that Jason was guilty by association. Though this charge was highly exaggerated, it may be that it was based on news which came from Philippi. Secondly, the charge was made that they were " defying Caesar's decrees," which included saying that there was " another king" (or " emperor" ) named " Jesus." These decrees, it was implied, protected the claim of Caesar to the throne. Saying that there was another emperor than Caesar was one of the most dangerous crimes one could commit.

Readers of the four Gospels will recognize in this charge the same one which was leveled against Jesus (see Luke 23:2-4; John 19:12,15). To Romans the charge sounded like a violation of the oath of loyalty demanded of every resident in the Roman Empire.

The turmoil caused by these charges forced Jason to be held responsible. The " politarchs" were more interested, however, in maintaining the peace than taking retribution. Therefore they required Jason to " post bond," paying a sum of money which would be forfeited if there was a recurrence of the trouble. Then they let them go. This relatively light response of the " politarchs" (especially in contrast with the officials in Philippi; 16:22) implied that they were not convinced that the evidence was strong against the believers.

11. The Visit of Paul and Silas in Berea (17:10-14)

¹⁰ As soon as it was night, the brothers sent Paul and Silas away to Berea. On arriving there, they went to the Jewish synagogue. ¹¹ Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. ¹² Many of the Jews believed, as did also a number of prominent Greek women and many Greek men. ¹³ When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too, agitating the crowds and stirring them up. ¹⁴ The brothers immediately sent Paul to the coast, but Silas and Timothy stayed at Berea.

Once again Paul and Silas were forced to leave a city in which they had preached. Christians in the city helped sneak them out of town. As the missionaries moved toward Berea, they left the Egnatian Way, which continued westward to Dyrrachium on the Adriatic Sea. From there a traveler heading west on this road could take a boat across the sea to Brundisium in southern Italy and then go north toward Rome. It is sometimes suggested that Paul may have thought about going on to Rome at this point, since he states in his letter to the Romans that he had wanted to go there with the gospel (Rom 1:13; 15:22). As Bruce points out, however, if he

had tried to do so at this time, he might have found his plan frustrated: he would probably have met Jews from Rome traveling eastward along the Egnatian Way, telling how the Emperor Claudius had expelled them from the capital.

Whatever the case with Paul's intentions for Rome, the missionaries made their way to Berea. Located about fifty miles from Thessalonica, this city at one time was the capital of one of the four divisions of Macedonia (from 167-148 B.C.). The journey to this populous city took about three days to walk, and the missionaries went immediately to the synagogue.

Luke gives only a brief summary of the ministry in Berea, but the report is far more positive than much of the tour. The Bereans were " of more noble character (eujgenevsteroi, eugenesteroi ; from eujgenhv") than the Thessalonians," a term which originally applied to people born of high or noble status. In this context, though, the meaning refers to an attitude of tolerance with regard to the ideas Paul shared. The Bereans did not reject the gospel on impulse, but exhibited a freedom from prejudice in their willingness to examine his message. They even " examined the Scriptures," not once, but " every day to see if what Paul said was true."

The daily examination of the Old Testament Scriptures allowed them to look for the evidence Paul used to prove Jesus as Messiah. The Bereans were eager to see if his claims could be supported. Their example of open-minded Scripture study has become a model for Christians who sometimes even label themselves " Bereans."

Again the results included converts from among the ranks of the Jews and prominent Greeks (see v. 4), and again resistance came from Jews from another location (see 14:19), this time Thessalonica. These Jews succeeded in agitating the crowds, probably by carrying the same charges made in Thessalonica about the missionaries' disloyalty to Caesar.

Once again the converts found themselves providing an escape for the ones who converted them (see 9:25; 14:20; 17:10). They sent Paul " to the coast," a destination which could mean he boarded a ship headed to Athens. It could also mean simply that Paul went to the coast to reach a road which continued to Athens. If so, the journey was about a twenty-mile walk. At any rate, the believers who helped him get away secretly made sure that he had company all the way to Athens.

12. The Visit at Athens (17:15-34)

Paul's Preaching in Athens (17:15-17)

¹⁵ The men who escorted Paul brought him to Athens and then left with instructions for Silas and Timothy to join him as soon as possible. ¹⁶ While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. ¹⁷ So he reasoned in the synagogue with the Jews and the God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there.

The last word Paul had for his companions when they arrived in Athens was a message for Silas and Timothy to meet him in Athens as soon as possible. Silas and Timothy had " stayed at Berea." In 1 Thessalonians 3:1-2 Paul describes how he sent Timothy to Thessalonica. Some scholars point to this fact as evidence that Luke's report is inaccurate, but it is more likely that Luke is merely abbreviating what were very complicated movements of the various individuals between cities. Paul may, for example, have arrived alone in Athens, but then was rejoined by Silas and Timothy, who were then sent off again to Thessalonica. Describing all of these movements did not fit into Luke's purpose for Acts.

According to his usual practice, on the Sabbath " he reasoned ( dialegomai as in v. 2) in the synagogue with the Jews and the God-fearing Greeks." The content of his message was exactly what he had preached in Thessalonica (v. 3). But in Athens, Paul spent weekdays in " the marketplace," discussing the gospel with those who happened to be there. All the while he was waiting for Silas and Timothy.

The condition of the city " greatly distressed" him. Athens was " full of idols." The city by Paul's day was no longer the glorious political and cultural giant it had been 500 years earlier. Its population included only about 5,000 voting citizens and its political power was granted by the Romans for the purpose of maintaining its own institutions as a free city in the Roman Empire. Nevertheless, Athens remained a center of education and art.

Paul's reaction to the artistic symbols in the city did not come because of his lack of culturing. Paul realized that these pieces of art in many cases represented objects of worship. Statues and engravings in Athens were everywhere, depicting exploits of the gods. No matter where he looked there were herms (pillars on which the head of Hermes was mounted). Temples stood in tribute to deities with altars available to pagans for sacrificing what was really an offering to demons (see 1 Cor 10:20). Paul was " greatly distressed" (paroxuvnw, paroxynô), a term with the sense of being " infuriated."

Paul's Encounter with the Philosophers (17:18)

¹⁸ A group of Epicurean and Stoic philosophers began to dispute with him. Some of them asked, " What is this babbler trying to say?" Others remarked, " He seems to be advocating foreign gods." They said this because Paul was preaching the good news about Jesus and the resurrection.

Paul's daily presence in the marketplace led him to discussions with a group which represented two classical philosophies of his day-Epicureanism and Stoicism. The Epicureans descended from Epicurus (340-270 B.C.), and believed that the universe and all beings consisted of atoms (tiny particles) which were active only temporarily. Thus they rejected any thought of life beyond this world. Though they did not deny the existence of the gods, they believed them to be uninvolved in this world. For them the greatest good was happiness, pleasure, and finding freedom from pain, disturbing passions, and superstitious fears about death.

The Stoics came from a school of philosophy founded by Zeno (c. 340-265 B.C.). His meeting place was the stoav poikivlh (stoa poikilç) (" painted colonnade" ) in the marketplace of Athens, and from this meeting place the school took the name " Stoics." Their belief in the logos or Universal Reason as the divine force which held the universe together gave them a confidence that life could be lived in harmony with nature. They were pantheistic, believing that the spark of divinity was in all of the creation. They also taught that self-sufficiency and an acceptance of fate was essential. Stoics were characterized by a high standard of ethics, and their belief that everyone had the spark of divinity led them to a sense of universal brotherhood, even for slaves.

When the Epicureans and Stoics heard of Paul's message they disputed with him, referring to him as a " babbler." Paul was behaving like a bird picking up seeds of information here and there and carrying them around without using any critical thinking. It was not a flattering remark. Others interpreted his emphasis on " Jesus" and " the resurrection" (anavstasi", anastasis ) to be the names of new gods, and took Paul's discussion to be a promotion of a new god and goddess. Thus they understood Paul to be another polytheist like themselves.

Paul's Address in the Areopagus (17:19-31)

Paul's daily discussions prompted a more formal meeting of the philosophers who were interested in his words. At this point Luke's language poses some difficulties for the modern reader. What is meant when the text says " they brought him to a meeting of the Areopagus" where they asked to know about his teaching? The question is whether Luke refers to a place of meeting or to the name of the council with whom Paul met.

The Areopagus was a hill located to the southwest of the marketplace (ajgorav, agora ). Originally the site was the place at which civil and criminal cases were heard. The name means " hill of Ares," a reference to the god of war in the Greek pantheon. But the Areopagus was also a respected council which exercised jurisdiction in religious and moral questions. By the time of Paul this council met in the Royal Portico (stoav basileivo", stoa basileios ).

The question as to which of these meanings Luke uses here is best answered by considering several points argued by Polhill. First, Luke seems to describe Paul's experience with terms that are parallel to the hearing experienced by Socrates 500 years before. Socrates had to stand before a council, a point which argues that Luke intends to portray Paul's experience as one before a council.

Second, one of Paul's converts came from the Areopagus, an item which argues that Luke's use of the term speaks of people rather than a place. Finally, Luke's tendency in Acts is to show how Paul had to stand trial before city councils of various types in many of the major cities he visited. This observation also argues for a council rather than a place. The NIV takes this position when it says that they took him " to a meeting of the Areopagus."

Bringing Paul into their council, they asked him to explain in detail " this new teaching" he promoted. Their request of Paul demonstrated their perception that they were the guardians of new doctrines about gods and religion. Luke's parenthetical remark characterizes the Athenians in a way that was well understood in the first century. The orator Demosthenes had commented 400 years before that the Athenians were scurrying about asking the latest news at the very moment Philip of Macedon threatened their security. The characterization was not complimentary.

The address delivered by Paul has attracted more attention from scholarship than any other passage in Acts. Multitudes of volumes and articles have raised issues concerning the background of Paul's ideas. Some argue that Paul's thinking appears to come from Greek philosophical thought. On the other hand, some scholars insist that the roots of Paul's message come directly from the Old Testament or from Judaism. Those who argue for the Greek background of Paul's words express doubts that Paul could have spoken these words. The argument is that the speech sounds unlike him.

This line of reasoning does not give enough attention to the similarities of the content of the Areopagus address with Paul's letters. These similarities will be considered below. At any rate, his Areopagus message aimed at a direct critique of pagan idolatry described in contrast to the relationship possible with the living God.

Paul's Acknowledgment of Their Idols (17:19-23). His beginning point was a description of their sense of the religious. He pointed out that in arriving in the city, he had observed an altar with the inscription " TO AN UNKNOWN GOD" (AGNWSTW QEW, Agnôstô thço). The Greek phrase may also be translated " TO THE UNKNOWN GOD," a point which raised the question as to whether such an inscription has been discovered in the ruins of Athens. As early as the church father Jerome, questions were being raised regarding whether such an inscription was known in Athens.

This difficulty disappears altogether, however, when we remember that the argument against Paul's citation is built on the silence of the literary and archaeological record. Just because the inscription is not known to have existed (in its verbatim form) does not mean that it did not exist.

Besides this point is the fact that inscriptions were often abbreviated phrases with no intention of grammatical correctness. The difference between " the unknown God" and " an unknown God" is meaningless since inscriptions frequently contained this degree of ambiguity.

While calling attention to the inscription, Paul made use of it to offer a description of the Athenians as " very religious" (deisidaimonestevro", deisidaimonesteros ). The word is so ambiguous that it could be understood either as a compliment or an insult, depending on the context. It can carry the idea of " superstitious," or " overly scrupulous," but it can also mean " highly devoted to religious matters." Paul's audience would perhaps not have known for sure what he meant by the phrase, though it is likely he meant to compliment them as far as he could, given his abhorrence of their idols.

Next Paul made further use of the inscription by using the theme of a deity unknown to declare a God who could be known. His terminology even reflected their dilemma. Paul said " what" (o{, ho , neuter pronoun) you worship, rather than " who" you worship. He also described their worship in terms of " something unknown" (ajgnoou'nte", agnoountes ), using language which emphasized their lack of truth with regard to their gods. Paul's point was to say that what the Athenians " did not know" about God, he himself would proclaim to them. He began by speaking about the first works of God.

God the Creator of Everything (17:24-26) . Perhaps wishing to find some common ground with his hearers, Paul began by focusing on the creation. God, he said, " made the world" (kovsmo", kosmos ). The Greek audience would have been unfamiliar, however, with the notion of a personal, transcendent Creator. Their concept of deity was one which was unavoidably connected with the universe, but never totally above the universe, controlling it and maintaining it. Paul's emphasis was on a God who not only created everything, but who " is the Lord (kuvrio", kyrios ) of heaven and earth."

This God, said Paul, " does not live in temples built by hands," a point made by Stephen in his address before the Sanhedrin (Acts 7:48-50; see also 1 Kgs 8:27). Paul elaborated on the point, adding " he is not served by human hands, as if he needed anything," a direct reference to the idols and temples he had seen in the city. Rather than needing material structures, insisted Paul, God himself " gives all men life and breath and everything else."

Paul's portrait of the Creator God who rules the universe may be seen throughout the Old Testament (see Job 38:4-39:30; Isa 40:10-31; 42:5; 66:1-2; Ps 2:4; 50:9-12). The Old Testament, as well as Judaism, seems very much Paul's reference point in his presentation of the God who can be known.

His emphasis on a personal God who created everything, and who rules over all things, was followed by another trait of the God revealed from Old Testament times. This God also involves himself in human history. Paul said that God " made every nation of men, that they should inhabit the whole earth." This point seems to refer to God's providential hand as it moves in history. He made every nation " from one man," meaning Adam, and he " determined the times set for them and the exact places where they should live." This reference to " times" (kairouv", kairous ) describes periods in which nations rise or fall, as well as what territories they might occupy. From this point, Paul was able to move to his major theme-the living God is near enough to be known by the Athenians and everyone else.

God Who Is Near Enough to Touch (17:27-29) . Having established that the Athenians were worshiping something unknown when the Creator of the universe can indeed be known, Paul now brought his address to its climax. Why had God appointed the territories and the times for the nations of the earth? Why had he shown himself to be the Creator of the universe? He did all this, said Paul, so that " men would seek him." Thus Paul delivered to the Athenians the message that God is so personal that he wants a relationship with people.

The seeking of God, however, is only part of the story. The rest of Paul's statement is that humans can " perhaps reach out for him and find him." In making this statement, Paul uses the strongest possible grammatical structure to indicate how uncertain it is to find God only through a respect for creation. Yet his message argued that it was, nevertheless, possible to find God, especially in the present time.

God is " not far from each one of us," Paul declared. He is close enough to touch, for " in him we live and move and have our being." Then Paul added that some of the Greek poets had declared the truth, " we are his offspring." These words are indeed citations from the lines of poets whose works were often quoted in the ancient world. The first of the two quotations (indicated as a quote by the NIV), can be found in a quatrain of the poet Epimenides (c. 600 B.C.) in his Cretica . The second quotation seems to be taken from the Cilician poet Aratus (c. 315-240) in his Phaenomena , although it is also found in another poet's work - Cleanthes (331-233) in his Hymn to Zeus.

Paul's reason for calling attention to these quotes was to make the point that even Greek poets, often considered to be themselves inspired, attested to the fact that people are made like the gods. If this is so, there was no reason to construct objects of worship made of " gold or silver or stone." Thus he expressed in one statement the strong opposition of the Old Testament to pagan idolatry, but at the same time he offered to the Athenians an appropriate means of calling upon the living God.

God Who Judges and Demands Repentance (17:30-31). Paul brought his remarks to their conclusion with a customary offer of hope. The times of worshiping gods which could not be known have passed, including the practice of setting up idols and sacrificial altars to the gods. These times with their " ignorance" and worship of inanimate idols, said Paul, God patiently " overlooked." Paul had made a similar statement in his speech in Lystra (14:16), and it is a point which also surfaces in his letter to the Romans (3:25) where he describes how God's forbearance moved him to leave " the sins committed beforehand unpunished."

Paul did not mean that God never moved against idolatry in any form of punishment. This point would contradict the numerous occasions in the Old Testament where God acted against the idolatry of Israel. Paul's point leaves room for these cases, but emphasizes that the ultimate punishment by God has been withheld because of his grace (see Exod 32:31-35).

A new day has arrived, however, and Paul announced it with the words " but now," a phrase intended in the eschatological sense (as in Rom 3:21). The old age was marked by God's patiently forbearing while sins were left unpunished. The new age has come, and this age will be marked by God's command for " all people everywhere to repent."

Not only was a new age dawning in which God was calling all people everywhere to turn to him, but this new age will conclude with a day appointed for the judgment of all the nations. At this point in his sermon Paul's audience would have found his message quite foreign to their own perceptions. Stoicism and Epicureanism saw no reason for the doctrine of repentance, nor the idea of a judgment day. But once again, Paul's thinking has plenty of Old Testament precedents (see Obad 15; Jer 46:10; Ezek 30:3; Joel 2:31; Amos 5:18). That the judgment would be presided over by " the man he has appointed" was a theme that is presented in Daniel 7:13. Paul's reference, of course, was to Jesus Christ (see Matt 25:31-46; Acts 10:42) and God's decisive action in " raising him from the dead."

The Reaction to Paul's Preaching (17:32-34)

³² When they heard about the resurrection of the dead, some of them sneered, but others said, " We want to hear you again on this subject." ³³ At that, Paul left the Council. ³⁴ A few men became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others.

The doctrine of the resurrection was the point which separated Paul from many in this audience in the Areopagus. The Epicureans did not believe in immortality in any form, while the Stoics accepted the concept of the soul enduring beyond the grave, but never in a bodily existence. In Greek philosophical reasoning there was simply no room for a resurrected body. Nevertheless, some were curious enough about Paul's doctrine to suggest that he come back to discuss it again.

With this invitation, Luke brings Paul's ministry in Athens to a close, summarizing his success there with the mention of " a few men" who became followers. Included among them was Dionysius, who was himself a " member of the Areopagus," that is, the council which had listened to Paul's message. Nothing else is known about him in the New Testament, though later tradition makes him a bishop of Athens. Also included was a woman named Damaris. The text does not necessarily imply that she was present during Paul's address, since Luke's intent is to summarize the results of Paul's total ministry in Athens.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 17:1

XVII: 1. Luke now drops the pronoun of the first person, in which he has spoken of the apostolic company since they left Troas, and resumes the third person, which shows that he remained in Philippi after the departure of Paul and Silas. He also speaks of the these two brethren as if they constituted the whole company, until they are about to leave Berea, when Timothy is again mentioned. This leads to the presumption that Timothy remained with Luke, to still further instruct and organize the infant congregation in Philippi. Leaving the cause thus guarded behind them, Paul and Silas seek another field of labor. (1) " And having passed through Amphipolis and Apollonia, they went into Thessalonica, where was the synagogue of the Jews." The distance from Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia, thirty miles; and from Apollonia to Thessalonica, thirty-seven miles; making just one hundred miles to the next city which the apostles undertook to evangelize. The whole of this distance was over one of those celebrated military roads built by the Romans, and elegantly paved with flag-stones.

At Philippi there was no synagogue, and the swift passage of Paul and Silas through Amphipolis and Apollonia indicates that there was none in either of those cities; hence the synagogue in Thessalonica was the only one in a large district of the country, for which reason it is styled " the synagogue of the Jews." The existence of a synagogue in a Gentile city was always an indication of a considerable Jewish population. Thessalonica, on account of its commercial importance, was then, and continues to be, under its modern name Salonica, a great resort for Jews. It was a knowledge of this fact, no doubt, which hastened Paul to this city, anticipating, through the synagogue, a more favorable introduction to the people than he had enjoyed at Philippi.

McGarvey: Act 17:2-3

2, 3. (2) " And according to Paul's custom, he went in to them, and for three Sabbath days disputed with from the Scriptures, (3) opening them, and setting forth that it was necessary that the Christ should suffer, and arise from the dead, and that this Jesus whom I preach to you is the Christ. " This was certainly a well-chosen course of argument. One of the chief objections which the Jews urged against Jesus during his life was his humble and unpretending position in society, which was inconsistent, in their estimation, with his claims to the Messiahship. And since his resurrection, the preaching of the Christ as crucified was, to the mass of the Jews, a scandal, because it appeared an impeachment of the prophets to proclaim the despised and crucified Jesus as the glorious Messiah whose coming they had predicted. But Paul begins his argument with the Thessalonian Jews, by showing that the writings of the prophets themselves made it necessary that the Messiah "should suffer and arise from the dead." Having demonstrated this proposition, it was an easy task to show that "this Jesus whom I preach to you is the Christ." It was well known that he had suffered death, and Paul had abundant means of proving that he had risen again. This proof was not confined to his own testimony, as an eye-witness of his glory, though we may well suppose that he made use of this, as he did on subsequent occasions. But he gave ocular demonstration of the living and divine power of Jesus, by working miracles in his name. This we learn from his first epistle to the Church in this city, in which he says: "Our gospel came to you not in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake." The power of the Holy Spirit, working miracles before them, gave an assurance of the resurrection and glory of him in whose name they were wrought, which the "word only" of all the men on earth could not give. Without such attestation, the word of man in reference to the affairs of heaven has no claim upon our confidence; but with it, it has a power which can not be resisted without resisting God.

This course of argument and proof occupied three successive Sabbaths. During the intervening weeks the two brethren carefully avoided every thing which might raise a suspicion that they were governed by selfish motives. They asked no man in the city for even their daily bread. They received some contributions to their necessities from the brethren in Philippi, but the amount was so scanty as to still leave them under the necessity of "laboring night and day."

Commentary -- Other

Evidence: Act 17:2

QUESTIONS & OBJECTIONS

" Christians can’t use ‘circular reasoning’ by trying to prove the Bible by quoting from the Bible!"

The " circular reasoning" argument is absurd. That’s like saying you can’t prove that the President lives in the White House by looking into the White House. It is looking into the White House that will provide the necessary proof. The fulfilled prophecies, the amazing consistency, and the many scientific statements of the Bible prove it to be the Word of God. They provide evidence that it is supernatural in origin.

See also Psa 119:105 footnote.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 17 (Chapter Introduction)

Overview

Act 17:1, Paul preaches at Thessalonica, where some believe, Act 17:5, and others persecute him; Act 17:10, He is sent to Berea, and preaches there; Act 17:13, Being persecuted by Jews from Thessalonica, Act 17:16. he comes to Athens, and disputes and preaches the living God, to them unknown; Act 17:32, whereby, though some mock, many are converted unto Christ.

Poole: Acts 17 (Chapter Introduction)

CHAPTER 17

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 17 (Chapter Introduction)

(Act 17:1-9) Paul at Thessalonica.

(Act 17:10-15) The noble conduct of the Bereans.

(Act 17:16-21) Paul at Athens.

(Act 17:22-31) He preaches there.

(Act 17:32-34) The scornful conduct of the Athenians.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 17 (Chapter Introduction)

We have here a further account of the travels of Paul, and his services and sufferings for Christ. He was not like a candle upon a table, that gives light only to one room, but like the sun that goes its circuit to give light to many. He was called into Macedonia, a large kingdom, Act 16:9. He began with Philippi, because it was the first city he came to; but he must not confine himself to this. We have him here, I. Preaching and persecuted at Thessalonica, another city of Macedonia (Act 17:1-9). II. Preaching at Berea, where he met with an encouraging auditory, but was driven thence also by persecution (Act 17:10-15). III. Disputing at Athens, the famous university of Greece (Act 17:16-21), and the account he gave of natural religion, for the conviction of those that were addicted to polytheism and idolatry, and to lead them to the Christian religion (Act 17:22-31), together with the success of this sermon (Act 17:32-34).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 17 (Chapter Introduction)

In Thessalonica (Act_17:1-9)

On To Beroea (Act_17:10-15)

Alone In Athens (Act_17:16-21)

A Sermon To The Philosophers (Act_17:22-31)

The Reactions Of The Athenians (Act_17:32-34)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV