---
title: "Commentary Critical and Explanatory on the Whole Bible -  Acts 17"
description: "CHAPTER 17   :-. AT
THESSALONICA THE SUCCESS
OF PAUL"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/acts/17"
---

CHAPTER 17

. 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.

**1. when they had passed through
Amphipolis**—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.
**and Apollonia**—about
thirty miles southwest of Amphipolis; but the exact site is not
known.
**they came to
Thessalonica**—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,"" () [HOWSON].
**where was a synagogue of the
Jews**—implying that (as at Philippi) there was none at
Amphipolis and Apollonia.

**2-4. Paul, as his manner was**—always
to begin with the Jews.
**went in unto them**—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 ([1 Thessalonians 2:2](../../../kjv/1-thessalonians/2/2)).

**3. Opening and alleging that Christ
must needs have suffered,** c.—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.

**4. consorted**—cast in their
lot.
**with Paul and Silas**—Compare
[2 Corinthians 8:5](../../../kjv/2-corinthians/8/5).
**of the chief women**—female
proselytes of distinction. From the First Epistle to the
Thessalonians it appears that the converts were nearly all Gentiles;
not only such as had before been proselytes, who would be gained in
the synagogue, but such as up to that time had been idolaters
([1 Thessalonians 1:9](../../../kjv/1-thessalonians/1/9); [1 Thessalonians 1:10](../../../kjv/1-thessalonians/1/10)).
During his stay, while Paul supported himself by his own labor
([1 Thessalonians 2:9](../../../kjv/1-thessalonians/2/9); [2 Thessalonians 3:7-9](../../../kjv/2-thessalonians/3/7-9)),
he received supplies once and again from the Philippians, of which he
makes honorable acknowledgment ([Philippians 4:15](../../../kjv/philippians/4/15);
[Philippians 4:16](../../../kjv/philippians/4/16)).

**5-9. the Jews . . . moved with
envy**—seeing their influence undermined by this stranger.
**lewd fellows of the baser
sort**—better, perhaps, "worthless market people," that
is, idle loungers about the market-place, of indifferent character.
**gathered a company**—rather,
"having raised a mob."
**assaulted the house of
Jason**—with whom Paul and Silas abode (), one of Paul's kinsmen, apparently (), and from his name, which was sometimes used as a *Greek*
form of the word *Joshua* [GROTIUS],
probably a Hellenistic Jew.
**sought to bring them**—Jason's
lodgers.

**6. And when they found them not,
they drew Jason and certain brethren unto the rulers**—literally,
"the politarchs"; the very name given to the magistrates of
Thessalonica in an inscription on a still remaining arch of the
city—so minute is the accuracy of this history.
**crying, These that have
turned the world upside down**—(See on ).

**7. all do contrary to the decrees of
Cæsar,** &c.—meaning, probably, nothing but what is
specified in the next words.
**saying . . . there is another
king,*****one*****Jesus**—(See on ).

**5-9. the Jews . . . moved with
envy**—seeing their influence undermined by this stranger.
**lewd fellows of the baser
sort**—better, perhaps, "worthless market people," that
is, idle loungers about the market-place, of indifferent character.
**gathered a company**—rather,
"having raised a mob."
**assaulted the house of
Jason**—with whom Paul and Silas abode (), one of Paul's kinsmen, apparently (), and from his name, which was sometimes used as a *Greek*
form of the word *Joshua* [GROTIUS],
probably a Hellenistic Jew.
**sought to bring them**—Jason's
lodgers.

**9. And when they had taken security
of Jason and of the other**—"the others"—probably
making them deposit a money pledge that the preachers should not
again endanger the public peace.

**10-12. the brethren immediately sent
away Paul and Silas by night**—for it would have been as useless
as rash to attempt any further preaching at that time, and the
conviction of this probably made his friends the more willing to
pledge themselves against any present continuance of missionary
effort.
**unto Berea**—fifty or
sixty miles southwest of Thessalonica; a town even still of
considerable population and importance.

**11. These were more noble than those
in Thessalonica**—The comparison is between *the Jews* of
the two places; for the triumphs of the Gospel at Thessalonica were
mostly among the Gentiles. See on .
**in that they received the
word with all readiness of mind**—heard it not only without
prejudice, but with eager interest, "in an honest and good
heart" ([Luke 8:17](../../../kjv/luke/8/17)), with
sincere desire to be taught aright (see [Luke 8:17](../../../kjv/luke/8/17)). Mark the "nobility" ascribed to this state of
mind.
**searched the scriptures daily
whether those things were so**—whether the *Christian*
interpretation which the apostle put upon the Old Testament
Scriptures was the true one.

**12. Therefore many of them
believed**—convinced that Jesus of Nazareth whom Paul preached
was indeed the great Promise and Burden of the Old Testament. From
this it is undeniable, (1) that *the people,* no less than the
ministers of the Church, *are entitled and bound to search the
Scriptures;* (2) that *they are entitled and bound to judge, on
their own responsibility, whether the teaching they receive from the
ministers of the Church is* *according to the word of God;*
(3) that *no faith but such as results from personal conviction
ought to be demanded, or is of any avail.*
**of honourable women which
were Greeks, and of men**—which were Greeks.
**not a few**—"The
upper classes in these European-Greek and Romanized towns were
probably better educated than those of Asia Minor" [WEBSTER
and WILKINSON].

**13. the Jews of Thessalonica . . .
came thither also**—"like hunters upon their prey, as they
had done before from Iconium to Lystra" [HOWSON].

**14. immediately the brethren**—the
converts gathered at Berea.
**sent away Paul**—as
before from Jerusalem ([Acts 9:30](../../../kjv/acts/9/30)),
and from Thessalonica ([Acts 17:10](../../../kjv/acts/17/10)).
How long he stayed at Berea we know not; but as we know that he
longed and expected soon to return to the Thessalonians ([Acts 17:10](../../../kjv/acts/17/10)), it is probable he remained some weeks at least, and only
abandoned his intention of revisiting Thessalonica at that time when
the virulence of his enemies there, stimulated by his success at
Berea, brought them down thither to counterwork him.
**to go as it were to the
sea**—rather, perhaps, "in the direction of the sea."
Probably he delayed fixing his next destination till he should reach
the coast, and the providence of God should guide him to a vessel
bound for the destined spot. Accordingly, it was only on arriving at
Athens, that the convoy of Berean brethren, who had gone thus far
with him, were sent back to bid Silas and Timothy follow him thither.
**Silas and Timotheus abode
there still**—"to build it up in its holy faith, to be a
comfort and support in its trials and persecutions, and to give it
such organization as might be necessary" [HOWSON].
Connecting this with the apostle's leaving Timothy and Luke at
Philippi on his own departure (see on [Acts 17:10](../../../kjv/acts/17/10)), we may conclude that this was his fixed plan for
cherishing the first beginning of the Gospel in European localities,
and organizing the converts. Timotheus must have soon followed the
apostle to Thessalonica, the bearer, probably, of one of the
Philippian "contributions to his necessity" ([Philippians 4:15](../../../kjv/philippians/4/15);
[Philippians 4:16](../../../kjv/philippians/4/16)), and from thence he
would with Silas accompany him to Berea.

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

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

**17. Therefore disputed**—or,
discussed.
**he in the synagogue with the
Jews**—The sense is not, "Therefore went he to the Jews,"
because the Gentile Athenians were steeped in idolatry; but,
"Therefore set he himself to lift up his voice to the idol city,
but, as his manner was, he began with the Jews."
**and with the devout
persons**—Gentile proselytes. After that,
**in the market**—the
*Agora*, or place of public concourse.
**daily with them that met with
him**—or "came in his way."

**18-21. certain . . . of the
Epicureans**—a well-known school of *atheistic materialists,*
who taught that pleasure was the chief end of human existence; a
principle which the more rational interpreted in a refined sense,
while the sensual explained it in its coarser meaning.
**and of the Stoics**—a
celebrated school of *severe and lofty pantheists,* whose
principle was that the universe was under the law of an iron
necessity, the spirit of which was what is called the Deity: and that
a passionless conformity of the human will to this law, unmoved by
all external circumstances and changes, is the perfection of virtue.
While therefore the Stoical was in itself superior to the Epicurean
system, both were alike hostile to the Gospel. "The two enemies
it has ever had to contend with are the two ruling principles of the
Epicureans and Stoics—*Pleasure and Pride*" [HOWSON].
**What will this babbler
say?**—The word, which means "a picker-up of seeds,"
bird-like, is applied to a gatherer and retailer of scraps of
knowledge, a prater; a general term of contempt for any pretended
teacher.
**a setter forth of strange
gods**—"demons," but in the Greek (not Jewish) sense of
"*objects of worship.*"
**because he preached Jesus and
the resurrection**—Not as if they thought he made these to be two
divinities: the strange gods were *Jehovah* and *the Risen
Saviour,* ordained to judge the world.

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

**18-21. certain . . . of the
Epicureans**—a well-known school of *atheistic materialists,*
who taught that pleasure was the chief end of human existence; a
principle which the more rational interpreted in a refined sense,
while the sensual explained it in its coarser meaning.
**and of the Stoics**—a
celebrated school of *severe and lofty pantheists,* whose
principle was that the universe was under the law of an iron
necessity, the spirit of which was what is called the Deity: and that
a passionless conformity of the human will to this law, unmoved by
all external circumstances and changes, is the perfection of virtue.
While therefore the Stoical was in itself superior to the Epicurean
system, both were alike hostile to the Gospel. "The two enemies
it has ever had to contend with are the two ruling principles of the
Epicureans and Stoics—*Pleasure and Pride*" [HOWSON].
**What will this babbler
say?**—The word, which means "a picker-up of seeds,"
bird-like, is applied to a gatherer and retailer of scraps of
knowledge, a prater; a general term of contempt for any pretended
teacher.
**a setter forth of strange
gods**—"demons," but in the Greek (not Jewish) sense of
"*objects of worship.*"
**because he preached Jesus and
the resurrection**—Not as if they thought he made these to be two
divinities: the strange gods were *Jehovah* and *the Risen
Saviour,* ordained to judge the world.

**21. all the Athenians . . . spent
their time in nothing else but to tell or hear some new
thing**—literally, "newer thing," as if what was new
becoming presently stale, they craved something still more new
[BENGEL]. This lively
description of the Athenian character is abundantly attested by their
own writers.

**22. Then Paul stood . . . and
said**—more graphically, "standing in the midst of Mars'
hill, said." This prefatory allusion to the position he occupied
shows the writer's wish to bring the situation vividly before us
[BAUMGARTEN].
**I perceive that in all things
ye are too superstitious**—rather (with most modern interpreters
and the ancient Greek ones), "in all respects extremely
reverential" or "much given to religious worship," a
conciliatory and commendatory introduction, founded on his own
observation of the symbols of devotion with which their city was
covered, and from which all Greek writers, as well as the apostle,
inferred the exemplary religiousness of the Athenians. (The
authorized translation would imply that only *too much*
superstition was wrong, and represents the apostle as repelling his
hearers in the very first sentence; whereas the whole discourse is
studiously courteous).

**23. as I passed by and beheld your
devotions**—rather, "the objects of your devotion,"
referring, as is plain from the next words, to their works of art
consecrated to religion.
**I found an altar . . . To
the**—or, "an"
**unknown god**—erected,
probably, to commemorate some divine interposition, which they were
unable to ascribe to any known deity. That there were such altars,
Greek writers attest; and on this the apostle skilfully fastens at
the outset, as the text of his discourse, taking it as evidence of
that dimness of religious conception which, in virtue of his better
light, he was prepared to dissipate.
**Whom therefore ye ignorantly
worship**—rather, "Whom, therefore, knowing Him not, ye
worship," alluding to "The Unknown God."
**him declare**—announce.
**I unto you**—*This is
like none of his previous discourses, save that to the idolaters of
Lycaonia* (). His subject is not, as in the synagogues, the
Messiahship of Jesus, but THE
LIVING GOD,
in opposition to the materialistic and pantheistic polytheism of
Greece, which subverted all true religion. Nor does he come with
*speculation* on this *profound subject*—of which they
had had enough from others—but an authoritative "announcement"
of Him after whom they were groping not giving Him any name, however,
nor even naming the Saviour Himself but unfolding the true character
of both as they were able to receive it.

**24, 25. God that made the world and
all . . . therein**—The most profound philosophers of Greece were
unable to conceive any real distinction between God and the universe.
Thick darkness, therefore, behooved to rest on all their religious
conceptions. To dissipate this, the apostle sets out with a sharp
statement of the fact of *creation* as the central principle of
all true religion—not less needed now, against the transcendental
idealism of our day.
**seeing he is Lord**—or
Sovereign.
**of heaven and earth**—holding
in free and absolute subjection all the works of His hands; presiding
in august royalty over them, as well as pervading them all as the
principle of their being. How different this from the blind Force or
Fate to which all creatures were regarded as in bondage!
**dwelleth not in temples made
with hands**—This thought, so familiar to Jewish ears ([1 Kings 8:27](../../../kjv/1-kings/8/27);
[Isaiah 66:1](../../../kjv/isaiah/66/1); [Isaiah 66:2](../../../kjv/isaiah/66/2);
[Acts 7:48](../../../kjv/acts/7/48)), and so elementary to
Christians, would serve only more sharply to define to his heathen
audience the spirituality of that living, personal God, whom he
"announced" to them.

**25. Neither is worshipped
with**—ministered unto, served by
**men's hands, as though he
needed anything**—No less familiar as this thought also is to us,
even from the earliest times of the Old Testament ([Job 35:6](../../../kjv/job/35/6);
[Job 35:8](../../../kjv/job/35/8); [Psalms 16:2](../../../kjv/psalms/16/2);
[Psalms 16:3](../../../kjv/psalms/16/3); [Psalms 50:12-14](../../../kjv/psalms/50/12-14);
[Isaiah 40:14-18](../../../kjv/isaiah/40/14-18)), it would
pour a flood of light upon any candid heathen mind that heard it.
**seeing he**—He Himself.
**giveth to all life, and
breath, and all things**—The Giver of all cannot surely be
dependent for aught upon the receivers of all ([Isaiah 40:14-23](../../../kjv/isaiah/40/14-23)). This is the culminating point of a pure Theism.

**26, 27. and hath made of one blood
all nations of men to dwell on all the face of the earth**—Holding
with the Old Testament teaching, that in the blood is the life
([Genesis 9:4](../../../kjv/genesis/9/4); [Leviticus 17:11](../../../kjv/leviticus/17/11);
[Deuteronomy 12:23](../../../kjv/deuteronomy/12/23)), the apostle sees this
life stream of the whole human race to be one, flowing from one
source [BAUMGARTEN].
**and hath determined the times
before appointed, and the bounds of their habitation**—The
apostle here opposes both Stoical Fate and Epicurean Chance,
ascribing the *periods* and *localities* in which men and
nations flourish to the sovereign will and prearrangements of a
living God.

**27. That they should seek the
Lord**—That is the high end of all these arrangements of Divine
Power, Wisdom, and Love.
**if haply they might feel
after him**—as men groping their way in the dark.
**and find him**—a lively
picture of the murky atmosphere of Natural Religion.
**though he be not far from
every one of us**—The difficulty of finding God outside the pale
of revealed religion lies not in His distance from us, but in our
distance from Him through the blinding effect of sin.

**28. For in him we live, and move,
and have our being**—(or, more briefly, "exist").—This
means, not merely, "Without Him we have no *life,* nor that
*motion* which every inanimate nature displays, nor even
*existence* itself" [MEYER],
but that God is the living, immanent Principle of all these in men.
**as certain also of your own
poets have said, For we are also his offspring**—the first half
of the fifth line, word for word, of an astronomical poem of Aratus,
a Greek countryman of the apostle, and his predecessor by about three
centuries. But, as he hints, the same sentiment is to be found in
other Greek poets. They meant it doubtless in a *pantheistic*
sense; but the truth which it expresses the apostle turns to his own
purpose—to teach a pure, personal, spiritual Theism. (Probably
during his quiet retreat at Tarsus. , revolving his special vocation to the Gentiles he gave
himself to the study of so much Greek literature as might be turned
to Christian account in his future work. Hence this and his other
quotations from the Greek poets, [1 Corinthians 15:33](../../../kjv/1-corinthians/15/33);
[Titus 1:12](../../../kjv/titus/1/12)).

**29. Forasmuch then as we are the
offspring of God, we ought not to think**—*The courtesy of this
language is worthy of notice.*
**that the Godhead is like unto
gold, or silver, or stone, graven by art and man's device**—("graven
by the art or device of man"). One can hardly doubt that the
apostle would here point to those matchless monuments of the plastic
art, in gold and silver and costliest stone, which lay so profusely
beneath and around him. The more intelligent pagan Greeks no more
pretended that these sculptured gods and goddesses were real deities,
or even their actual likenesses, than Romanist Christians do their
images; and Paul doubtless knew this; yet here we find him condemning
all such efforts visibly to represent the invisible God. How
shamefully inexcusable then are the Greek and Roman churches in
paganizing the worship of the Christian Church by the encouragement
of pictures and images in religious service! (In the eighth century,
the second council of Nicea decreed that the image of God was as
proper an object of worship as God Himself).

**30. the times of this ignorance God
winked at**—literally (and far better), "overlooked,"
that is, bore with, without interposing to punish it, otherwise than
suffering the debasing tendency of such worship to develop itself
(compare [Acts 14:16](../../../kjv/acts/14/16), and see on
[Acts 14:16](../../../kjv/acts/14/16), c.).
**but now**—that a new
light was risen upon the world.
**commandeth**—"That
duty—all along lying upon man estranged from his Creator, but
hitherto only silently recommending itself and little felt—is now
peremptory."
**all men every where to
repent**—(compare [Colossians 1:6](../../../kjv/colossians/1/6)
[Colossians 1:23](../../../kjv/colossians/1/23); [Titus 1:11](../../../kjv/titus/1/11))
—a tacit allusion to the narrow precincts of favored Judaism,
within which immediate and entire repentance was ever urged. The word
"repentance" is here used (as in [Luke 13:3](../../../kjv/luke/13/3);
[Luke 13:5](../../../kjv/luke/13/5); [Luke 15:10](../../../kjv/luke/15/10))
in its most comprehensive sense of "repentance unto life."

**31. Because he hath appointed a day
in the which he will judge the world**—Such language beyond doubt
teaches that the judgment will, in its essence, be a solemn judicial
assize held upon all mankind *at once.* "Aptly is this
uttered on the Areopagus, the seat of judgment" [BENGEL].
**by that man whom he hath
ordained**—compare [John 5:22](../../../kjv/john/5/22);
[John 5:23](../../../kjv/john/5/23); [John 5:27](../../../kjv/john/5/27);
[Acts 10:42](../../../kjv/acts/10/42).
**whereof he hath given
assurance unto all men, in that he hath raised him from the dead**—the
most patent evidence to mankind at large of the judicial authority
with which the Risen One is clothed.

**32-34. when they heard of the
resurrection of the dead, some mocked**—As the Greek religion was
but the glorification of the present life, by the worship of all its
most beauteous forms, the Resurrection, which presupposes the vanity
of the present life, and is nothing but life out of the death of all
that sin has blighted, could have no charm for the true Greek. It
gave the death blow to his fundamental and most cherished ideas; nor
until these were seen to be false and fatal could the Resurrection,
and the Gospel of which it was a primary doctrine, seem otherwise
than ridiculous.
**others said, We will hear
thee again of this**—"an idle compliment to Paul and an
opiate to their consciences, such as we often meet with in our own
day. They probably, like Felix, feared to hear more, lest they should
be constrained to believe unwelcome truths" (; and compare [Matthew 13:15](../../../kjv/matthew/13/15))
[WEBSTER and WILKINSON].

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

**34. Howbeit certain men clave unto
him**—Instead of mocking or politely waiving the subject, having
listened eagerly, they joined themselves to the apostle for further
instruction; and so they "believed."
**Dionysius the Areopagite**—a
member of that august tribunal. Ancient tradition says he was placed
by the apostle over the little flock at Athens. "Certainly the
number of converts there and of men fit for office in the Church was
not so great that there could be much choice" [OLSHAUSEN].
**a woman named Damaris**—not
certainly one of the apostle's audience on the Areopagus, but won to
the faith either before or after. Nothing else is known of her. Of
any further labors of the apostle at Athens, and how long he stayed,
we are not informed. Certainly he was not driven away. But "it
is a serious and instructive fact that the mercantile populations of
Thessalonica and Corinth received the message of God with greater
readiness than the highly educated and polished Athenians. Two
letters to the Thessalonians, and two to the Corinthians, remain to
attest the flourishing state of those churches. But we possess no
letter written by Paul to the Athenians; and we do not read that he
was ever in Athens again" [HOWSON].

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