Acts 17 · The Lantern

And having passed through Amphipolis, and Apollonia, they came to Thessalonica, where was the synagogue of the Jews,

and according to the custom of Paul, he went in unto them, and for three sabbaths he was reasoning with them from the Writings,

opening and alleging, `That the Christ it behoved to suffer, and to rise again out of the dead, and that this is the Christ--Jesus whom I proclaim to you.'

"That the Christ," he says, "must needs have suffered." If there was a necessity for His suffering, there was assuredly a necessity for His rising again: for the former was far more wonderful than the latter. For if He gave Him up to death Who had done no wrong, much rather did He raise Him up again.

Explaining and demonstrating that Christ had to suffer and rise from the dead, and that this Jesus is the Christ. Among the Scriptures, the Father indicated both that Christ must suffer and rise, and that this very suffering and resurrection pertains to no one other than Jesus of Nazareth.

"Paul… spoke with them from the Scriptures, opening and demonstrating to them that it was necessary for Christ to suffer and to rise from the dead." First of all he preaches about the suffering, since he recognized this as salvific.

And certain of them did believe, and attached themselves to Paul and to Silas, also of the worshipping Greeks a great multitude, of the principal women also not a few.

And the unbelieving Jews, having been moved with envy, and having taken to them of the loungers certain evil men, and having made a crowd, were setting the city in an uproar; having assailed also the house of Jason, they were seeking them to bring them to the populace,

and not having found them, they drew Jason and certain brethren unto the city rulers, calling aloud--`These, having put the world in commotion, are also here present,

whom Jason hath received; and these all do contrary to the decrees of Caesar, saying another to be king--Jesus.'

In the same manner, their fathers accused Jesus by saying that he called himself king. The former, however, even though they had a kind of charge that was, on the surface, likely to deceive because the one charged was living, how could these latter hide their lying when they were saying that they, the apostles, were proclaiming Jesus a king, who, according to these accusers, wa…

"These all," say they, "do contrary to the decrees of Caesar": for since they spoke nothing contrary to what had been decreed, nor made any commotion in the city, they bring them under a different charge: "saying that there is another king, one Jesus." And what are ye afraid of, seeing He is dead?

"They all act contrary to the decrees of Caesar, acknowledging another as king, Jesus." In exactly the same way, their fathers also accused Jesus, saying that He called Himself king. But they had at least a somewhat plausible pretext, since the accused was still alive.

And they troubled the multitude and the city rulers, hearing these things,

and having taking security from Jason and the rest, they let them go.

And the brethren immediately, through the night, sent forth both Paul and Silas to Berea, who having come, went to the synagogue of the Jews;

and these were more noble than those in Thessalonica, they received the word with all readiness of mind, every day examining the Writings whether those things were so;

And Trypho said, "Prove this; for, as you see, the day advances, and we are not prepared for such perilous replies; since never yet have we heard any man investigating, or searching into, or proving these matters; nor would we have tolerated your conversation, had you not referred everything to the Scriptures: for you are very zealous in adducing proofs from them; and you are o…

"These, however, were more noble." He says "more noble" instead of "more fair-minded." Not that they examined them as unbelievers, or were testing the Scriptures (for they were already believers), but as if unaware with the tradition of the ancient prophets, and therefore made stronger in faith, when they examined the Scriptures and found the works of the Lord in the flesh to b…

When he says "daily examining the Scriptures, whether these things were so," he means that they searched the Scriptures not as unbelievers (for they had already believed), but as those who did not know the prophetic traditions.

many, indeed, therefore, of them did believe, and of the honourable Greek women and men not a few.

And when the Jews from Thessalonica knew that also in Berea was the word of God declared by Paul, they came thither also, agitating the multitudes;

and then immediately the brethren sent forth Paul, to go on as it were to the sea, but both Silas and Timothy were remaining there.

Why did he not stay? For if at Lystra, where he was stoned, he nevertheless stayed a long time, much more here. Why? The Lord did not wish them to be always doing signs; for this is itself a sign, not less than the working of signs - that being persecuted, they overcame without signs.

By a certain arrangement the Apostle fled here, not seized by fear, but both wishing to increase his preaching and to extinguish the madness by which they were afflicted.

"Then the brethren immediately sent Paul away… to Athens." The apostles avoided dangers not out of fear, but by divine inspiration, because in this instance, for example, they had already ceased preaching and were no longer provoking their enemies. From the fact that Paul withdrew, a twofold benefit resulted: the anger of the enemies subsided, and the preaching spread further.

And those conducting Paul, brought him unto Athens, and having received a command unto Silas and Timotheus that with all speed they may come unto him, they departed;

and Paul waiting for them in Athens, his spirit was stirred in him, beholding the city wholly given to idolatry,

Observe how he meets with greater trials among the Jews than among the Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as ridicule, and there an end: and yet he did make some converts: whereas among the Jews he underwent many perils; so much greater was their hostility against him.

"was stirred within him." Here he does not say anger, nor indignation; for anger and indignation are far from grace. What then is this, "was stirred within him"? Instead of "he was aroused," he does not bear it, but is softened, as elsewhere he says, "There was a frustration among them," and what follows. [CHRYSOSTOM]

"Was troubled in spirit" here does not mean anger, because the gift of grace is far from anger and indignation. So then, what does "was troubled" mean? He was agitated, could not endure it, was distressed.

therefore, indeed, he was reasoning in the synagogue with the Jews, and with the worshipping persons, and in the market-place every day with those who met with him.

And certain of the Epicurean and of the Stoic philosophers, were meeting together to see him, and some were saying, `What would this seed picker wish to say?' and others, `Of strange demons he doth seem to be an announcer;' because Jesus and the rising again he did proclaim to them as good news,

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ;" branding not all philosophy, but the Epicurean, which Paul mentions in the Acts of the Apostles, which abolishes providence and deifies pleasure, and whatever other philosophy honours the elements, but places not over them the e…

The Epicureans held that the universe is spontaneous and composed of atoms; the Stoics, that it is a body undergoing fire.

"Some of the Epicurean and Stoic philosophers began to dispute with him." The Epicureans said that everything exists without Divine Providence. Directing his speech primarily against them, Paul says that God gives "to all life and breath" (v. 25), "having determined the appointed times and the boundaries of their habitation" (v. 26), and thus proves God's Providence.

having also taken him, unto the Areopagus they brought him, saying, `Are we able to know what is this new teaching that is spoken by thee,

"And having taken him, they brought him to the Areopagus" - not to punish, but in order to learn - "to the Areopagus" where the trials for murder were held. Thus observe, in hope of learning they ask him, saying, "May we know what is this new doctrine spoken of by thee?

They brought him, he says, to the Areopagus, not so much to learn, but so that he might be punished, where the courts deal with homicide. The place was called the Areopagus because Ares, as they say, there administered justice concerning adultery. Pagos means a high place; for that tribunal was on some hill. Therefore the local or village rulers are by some called Pagarchs.

"Taking him, they brought him to the Areopagus." Not in order to learn from him, but in order to punish him, they led him to the place where murderers are tried. The place was called the Areopagus, or the Hill of Ares (Mars), because here Ares (or Mars) was punished for adultery.

for certain strange things thou dost bring to our ears? we wish, then, to know what these things would wish to be;'

and all Athenians, and the strangers sojourning, for nothing else were at leisure but to say something, and to hear some newer thing.

The apostle, so far back as his own time, foresaw, indeed, that philosophy would do violent injury to the truth. This admonition about false philosophy he was induced to offer after he had been at Athens, had become acquainted with that loquacious city, and had there had a taste of its huckstering wiseacres and talkers.

"Be at leisure and know that I am God." To the extent that we take our leisure in matters apart from God, we cannot attain knowledge of God. For who, concerned over the things of the world and immersed in fleshly distractions, can pay attention to discourses concerning God and measure up to the rigid discipline of contemplations so long and great?

"May we know, what is this new doctrine spoken of by thee? For thou bringest certain strange things to our ears; we would fain know therefore what these things mean.

And Paul, having stood in the midst of the Areopagus, said, `Men, Athenians, in all things I perceive you as over-religious;

Paul, in the Acts of the Apostles, is recorded to have said to the Areopagites, "I perceive that ye are more than ordinarily religious. For as I passed by, and beheld your devotions, I found an altar with the inscription, To The Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you.

"But Paul standing in the midst of the Areopagus, said," etc. Paul, set in the midst of the Areopagus, poured out the honey of heavenly philosophy, starting his speech beautifully with the fact that among their various idols he had found an inscription that read "to the unknown god".

It seems that the apostle is as if praising the Athenians, saying that "they are as if especially devout," instead of calling them pious.

for passing through and contemplating your objects of worship, I found also an erection on which had been inscribed: To God--unknown; whom, therefore--not knowing--ye do worship, this One I announce to you.

This discourse respecting God is most difficult to handle. For since the first principle of everything is difficult to find out, the absolutely first and oldest principle, which is the cause of all other things being and having been, is difficult to exhibit.

"On which was inscribed, To an Unknown God." The Athenians, namely, as on many occasions they had received gods from foreign parts also - for instance, the temple of Minerva, Pan, and others from different countries - being afraid that there might be some other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth, erected an altar to that god also:…

It seems that the apostle is as if praising the Athenians, saying that "they are as if especially devout," instead of calling them pious. And he called them so on account of the altar set up by them for the following reason. Once a war broke out between the Athenians and an enemy; having suffered defeat, they withdrew.

`God, who did make the world, and all things in it, this One, of heaven and of earth being Lord, in temples made with hands doth not dwell,

This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became "obedient unto death, even the death of the cross." And inasmuch as this is true, when [preaching to the Athenians on the Areopagus-where, no Jew…

"God that made the world and all things therein, He being Lord of heaven and earth" - for, that they may not imagine Him to be one of many, he presently sets them right on this point; adding, "dwelleth not in temples made with hands" - do you observe how, little by little, he brings in the philosophy? how he ridicules the heathen error?

"God, who made the world and everything in it." He said one word and undermined all the positions of the philosophers. The Epicureans assert that everything came about by itself and from atoms, but he says that the world and everything in it is the work of God.

neither by the hands of men is He served--needing anything, He giving to all life, and breath, and all things;

He made also of one blood every nation of men, to dwell upon all the face of the earth--having ordained times before appointed, and the bounds of their dwellings--

"And hath made of one blood all nations of men for to dwell on all the face of the earth." This is peculiar to God. Look, then, whether these things may not be predicated of the Son also. "Being Lord," he saith, "of heaven and earth" - which they accounted to be God's. Both the creation he declares to be His work, and mankind also.

And he made from one every kind of human being. What he says from one is clear, because he means from one human being. But it is fuller in Greek: He made from one blood, which no one doubts means the same.

"Having appointed predetermined times." He appointed so that they "would seek God," but not forever, rather for "predetermined times." Paul shows that, even without having found the Lord, they obtained Him.

to seek the Lord, if perhaps they did feel after Him and find, --though, indeed, He is not far from each one of us,

"You are near, Lord, and all your commandments are truth." God says elsewhere, "I am a God who is near and not a God who is far away, says the Lord." For the power of God is everywhere according to the word of creation and providence.

And this is what he says, "though he is not far from each one of us." For he is near to all as being everywhere in the inhabited world; and he is so near that without him one cannot live. [CHRYSOSTOM]

Few indeed are those who know that they attain those reasons: indeed, what is more, few are those who are willing to believe this, because it seems difficult to an intellect not yet elevated to contemplate eternal things that it should have God so present and so near, even though Paul says in Acts, chapter seventeen, *that He is not far from each one of us.*

for in Him we live, and move, and are; as also certain of your poets have said: For of Him also we are offspring.

It is clear that by using poetic examples from the Phaenomena of Aratus [Paul] approves the best statements of the Greeks. Besides, he refers to the fact that in the person of the unknown god the Greeks are indirectly honoring God the Creator and need to receive him and learn about him with full knowledge through the Son.

"For in him we live and move and have our being." Just as, in a bodily example, it is impossible to be unaware of the air poured everywhere, and of its not being far from any one of us, indeed even being within us, so likewise is the creator God of all. For from him is our being, our activity, our not perishing. [CHRYSOSTOM]

"In him we live and move and have our being." Augustine says that the Apostle does not speak there of corporeal life, but of intellectual life.

`Being, therefore, offspring of God, we ought not to think the Godhead to be like to gold, or silver, or stone, graving of art and device of man;

He teaches that the human mind cannot comprehend God as he is according to nature. Their mouths, which say the deity is of human form, are closed with these words. Indeed, one can mold or sculpt or draw people and images of people, or one can paint the likeness of any earthly thing. God, however, is similar to no human work.

"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art." And yet for this reason we ought. By no means: for surely we are not like to such, nor are these souls of ours. "And imagination of man." How so?

"As some of your own poets have also said." One wise man, Aratus, said of Zeus: "We are his offspring." But the apostle says of the Creator: "We are His… offspring," — not asserting that the Creator and Zeus are one and the same — God forbid!

the times, indeed, therefore, of the ignorance God having overlooked, doth now command all men everywhere to reform,

"Hear," again he replied: "Keep this flesh pure and stainless, that the Spirit which inhabits it may bear witness to it, and your flesh may be justified. See that the thought never arise in your mind that this flesh of yours is corruptible, and you misuse it by any act of defilement.

"Having observed the times of ignorance," and the following. He does not mean that none are punished for these things, but that none of those who wish to repent do so. For he is not speaking of those who have died, but of those to whom he is giving commands. "He does not demand an account from you," he says, concerning your former years of ignorance.

He has in mind not the dead when he speaks of the times of "ignorance," but those to whom he preached. He also does not say: "You willingly committed evil," but rather: "You did not know." Thus, he declares this to the listeners, not demanding their punishment as those deserving of punishment, but calling them to repentance.

because He did set a day in which He is about to judge the world in righteousness, by a man whom He did ordain, having given assurance to all, having raised him out of the dead.'

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves.

"Because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." Observe how he again declares the Passion.

"For He has appointed a day on which He will righteously judge the world." He will assuredly judge, he says, all deeds and thoughts through the "Man" whom He appointed to be Judge of the living and the dead. This is the Lord who became man.

And having heard of a rising again of the dead, some, indeed, were mocking, but others said, `We will hear thee again concerning this;'

He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it-such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.

But further, when they hear the resurrection preached to them, they pronounce this to be impossible, for how, say they, can one who has been used up to form countless bodies in succession, rise up? And, to be brief, they attack with sophistries the Giver of their speech in their endeavour to overthrow the doctrines of His Church.

Having heard this great and lofty truth, they said not a word to Paul, but mocked the resurrection: "The natural man does not receive the things of the Spirit of God" (1 Cor. 2:14).

and so Paul went forth from the midst of them,

and certain men having cleaved to him, did believe, among whom is also Dionysius the Areopagite, and a woman, by name Damaris, and others with them.

Acts17