And when they had passed through Amphipolis and Apollonia. Acts 17:1-9 From Amphipolis to Thessalonica Archdeacon Farrar. The beautiful town of Amphipolis lies to the south of a splendid lake under sheltering hills, three miles from the sea, and thirty three from Philippi, and on the edge of a plain of boundless fertility. The strength of its natural position, nearly encircled by a great bend of a river, the mines which were near it, and the neighbouring forests, made it position of high importance. If St. Paul had ever read Herodotus, he may have thought with horror of the sacrifice of Xerxes — the burial alive at this place of nine youths and nine maidens; and if he had read Thucydides, he would have gazed with peculiar interest on the sepulchral mound of Brasidas, and the hollowing of the stones in the wayworn city street, which showed the feet of men and horses under the gate, and warned Kleon that a sally was intended. If he could read Livy, he would recall the fact that in this town Paulus AEmilius — one of the family from which his own may have derived its name — had here proclaimed that Macedonia should be free. But all this was little or nothing to the Jewish missionaries. At Amphipolis there was no synagogue, and therefore no means of addressing Jews or Gentiles. They therefore proceeded the next day thirty miles further, through scenery of surpassing loveliness, along the Strymonic Gulf, through the wooded pass of Aulon, when St. Paul may have looked at the tomb of Euripides, and along the shores of Lake Bolbe to Apollonia. From thence they proceeded forty miles further to the far-famed Thessalonica, the capital of all Macedonia, whose position on the Egnatian road, commanding the entrance to two great inland districts, and at the head of the Thermaic Gulf, made it an important seat of commerce. Since the days when Cassander had refounded it, and changed its name from Therma to Thessalonica, in honour of his wife, the sister of Alexander, it had always been a flourishing city, with many historic associations. Here Cicero had spent his days of melancholy exile. Here a triumphal arch, still standing, commemorates the victory of Octavianus and Antony at Philippi. From hence, as with the blast of a trumpet, not only in St. Paul's day ( 1 Thessalonians 1:8 ), but for centuries afterwards, the Word of God sounded forth among the neighbouring tribes. Here was guilty of that cruel massacre for which , with heroic faithfulness, kept him for eight months from the cathedral of Milan. Here its good and learned Bishop Eustathius wrote those scolia on Homer which place him in the front rank of ancient commentators. It received the title of "the orthodox city," because it was for centuries a bulwark of Christendom; but it was taken by Amurath II in 1430. Saloniki is still a great commercial port of seventy thousand inhabitants, of whom nearly one-third are Jews. At this city, blighted now by the curse of Islam, but still beautiful on the slopes of its vine-clad hills, with Pelia and Olympus full in view, the missionaries rested; for here was the one Jewish synagogue which sufficed for the entire district. ( Archdeacon Farrar. )

Benson Commentary Acts 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: Acts 17:1 . Now when they, &c. — It appears by Luke’s phraseology here, that he was left at Philippi; for here he ceases to speak of himself as one of Paul’s company, saying, not when WE, but when they had passed, &c. Nor does he resume his former manner of writing until Acts 20:5-6 . It is therefore more than probable, that when Paul, Silas, and Timothy departed from Philippi, after having gathered a church there, Luke remained with the new converts until the apostle, in his way from Corinth to Syria the second time, came to Philippi and took him with them. Had passed through Amphipolis and Apollonia — The apostle having, as we have seen, successfully planted the gospel in Philippi, departed with his assistants, Silas and Timothy; and passing first through Amphipolis, a city built in an island formed by two branches of the river Strymon, (from whence it had its name,) and a colony of the Athenians, and then through Apollonia, a colony of the Corinthians and Corcyreans, near the sea-side; they came to Thessalonica — Now the metropolis of all the countries comprehended in the Roman province of Macedonia. For it was the residence both of the proconsul and questor; so that, being the seat of government, it was constantly filled with strangers, who attended the courts of judicature, or who solicited offices. And as most of the Greeks about this time were extremely addicted to philosophy, so great a city as Thessalonica could not be destitute of men of learning, who were well qualified to judge of the gospel and its evidences. Moreover, its situation, at the bottom of the Thermaic gulf, rendering it fit for commerce, many of its inhabitants were merchants, who carried on an extensive trade with foreign countries; and who, as the apostle observes, ( 1 Thessalonians 1:9 ,) published in these distant countries the conversion of the Thessalonians, and the miracles by which they had been converted. The Jews, likewise, resorted to this city in such numbers as to form a numerous congregation, and had, as we here read, a synagogue; whereas, it does not appear that they had one in any other city of Macedonia. And, probably, the reason why the apostle made no stay at the two fore-mentioned cities was, that there was no synagogue in either of them, and perhaps even no Jews, whom he was wont first to address wherever he came. It appears, therefore, from the above account of Thessalonica, that it was a very proper theatre whereon to display the light of the gospel. Through the advantages of its situation this city still subsists under the name of Salonichi, and is a place of great resort and trade, but it is in the possession of the Turks. Acts 17:2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Acts 17:2-3 . And Paul, as his manner was — Of doing all things, as far as might be, in a regular way; went in unto them — Entered their assembly; and three sabbath days reasoned with them — If any reader wishes to know more particularly the manner of the apostle’s reasoning with the Jews, and the proofs which he brought from their own Scriptures, in support of the facts which he affirmed, he will find an excellent example thereof in the sermon which Paul preached in the synagogue of Antioch in Pisidia, chap. Acts 13:16-41 ; where see the notes. Opening and alleging — ????????? ??? ????????????? , explaining and evidently showing, that is, showing by clear and incontestable arguments: for the word signifies placing a thing before the eyes of spectators; that Christ must needs have suffered — That is, that it was necessary, according to the whole tenor of the prophecies, that the Messiah should suffer, and that no one could be the Messiah who did not suffer; and have risen again from the dead — The Scriptures having also clearly predicted that event; and that this Jesus whom I preach unto you is Christ — Having exactly fulfilled all these predictions of the Scriptures concerning the Messiah, and answered all the characters drawn in them of him. Acts 17:3 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. Acts 17:4 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. Acts 17:4 . And some of them believed — Notwithstanding Paul’s arguments were all taken out of the Scriptures, his discourse did not make such an impression on the Jews as might have been expected; for only a few of them believed, and consorted with or adhered to, Paul and Silas. Of the religious proselytes, indeed, a great multitude were converted, among whom were many women of the first distinction in the city. Our freethinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed, as far as nature can go in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the gospel in such circumstances, was a stronger evidence of the power of Him whose strength is perfected in weakness, as a greater assistance of the Holy Spirit was needful for them to overcome their natural fearfulness. This is Luke’s account of the success of the gospel at Thessalonica: but we learn from Paul himself, ( 1 Thessalonians 1:9 ,) that multitudes of the idolaters also believed, being greatly struck with the miracles which he wrought, and with the miraculous gifts which he conferred on the believers. We may therefore suppose, that when he found the Jews averse to his doctrine he left the synagogue, and preached to the idolatrous Gentiles, with whom he had great success, on account of his disinterestedness, as well as of his miracles. For neither he nor any of his assistants, all the time they were in Thessalonica, took the least reward, either in money or goods, from the disciples; but wrought with their hands, and by the profits of their labours maintained themselves, without being burdensome to any person, 1 Thessalonians 2:9 . None of the Thessalonians, therefore, could suspect that either Paul or his assistants had come to make game of them, by converting them to the Christian faith. Acts 17:5 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. Acts 17:5-7 . But the Jews which believed not, &c. — Although many Jews at Thessalonica received and heartily embraced the truth, there were many who rejected it, and that, as it afterward appeared, with much malignity of heart. For the great success which Paul had in converting the idolatrous Gentiles, raised the envy and indignation of the unbelieving Jews to such a pitch, that, transported with a blind and furious zeal, they hired ( ??? ???????? ????? ?????? ???????? ) certain dissolute fellows who frequented the market-place, and were prepared to do any thing, however bad, for a small reward. These gathered a company — Collected a mob; and soon set all the city in an uproar — Threw it into the greatest confusion; and assaulted the house of Jason — Where Paul and his assistants lodged; and sought to bring them out to the people — Whom they had incensed and enraged against them, and by whom they hoped to see them pulled in pieces. And when they found them not — As they expected, in the house; (the apostles, it seems, having been advised to withdraw, as being most obnoxious;) they drew Jason — A converted Jew; and certain brethren — Who were with him; unto the rulers — To whom they represented them as very criminal, in having received and harboured dangerous persons, not fit to be tolerated, enemies to the public peace, who threw every thing into disorder wherever they came: crying, These that have turned the world upside down — With their new doctrine; are come hither also — To create the same disturbance among us; whom Jason hath received — Hath sheltered under his roof, and so hath made himself responsible for all the mischief they may do here; and these all do contrary to the decrees of Cesar — Not to any particular decree, for there was as yet no law of the empire against Christianity; but contrary to Cesar’s power in general to make decrees; saying, that there is another king — Not only a king of the Jews, as Christ was himself charged before Pilate with saying; but a universal Monarch, a Lord of all, as Peter called him in the first sermon he preached to the Gentiles, Acts 10:36 ; for doubtless they alluded to the Christian doctrine concerning the Lordship, or universal dominion of Jesus, which they pretended was inconsistent with the universal lordship of Cesar. It is true, the Roman government, both while it was a commonwealth, and after it came into the hands of the Cesars, 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, that Jesus was a king, but not an earthly king: not a rival with Cesar, nor one whose ordinances interfered with the decrees of Cesar; but who made it a law of his kingdom, to render unto Cesar the things that were Cesar’s. There was nothing in the doctrine of Christ that tended to the dethroning of princes, or the depriving of them of any of their prerogatives, as they knew very well; and it was against their consciences that they laid any thing of this kind to the charge of Christ’s disciples. And of all people, it ill became the Jews to do it, who hated Cesar and his government, and sought the ruin both 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. Acts 17:6 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; Acts 17:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. Acts 17:8 And they troubled the people and the rulers of the city, when they heard these things. Acts 17:8-10 . And they troubled the people and the rulers — As the charge was formed in such a manner that their neglecting it might render them obnoxious to the Romans, both the multitude and the magistrates of the city were alarmed when they heard these things. They were not willing, however, to proceed to extremities against an inhabitant of the place, merely for harbouring persons who, whatever might be alleged against them, were in a manner strangers to him; and, therefore, when they had taken security of Jason, and the other — Brethren who were brought before them, that they would behave as good subjects; they let them go — Dismissed them for that time. This liberal conduct of the rulers of Thessalonica restrained the malice of the Jews for the present. But the brethren — Fearing some new tumult might arise, thought it prudent to send Paul and Silas — And probably Timothy also, Acts 17:15 ; away by night to Berea — A populous city in the neighbourhood. Luke has not told us what time Paul and his assistants spent at Thessalonica. But there are circumstances mentioned in the apostle’s epistles from which we may infer, that they spent some months in planting a church there; such as that, during his abode at Thessalonica, he received money twice from the Philippians, ( Php 4:15 ,) and communicated the spiritual gifts to the brethren in plenty, ( 1 Thessalonians 5:19 ,) and appointed ????????????? , presidents, or rulers, statedly to exercise the ministry among them, ( 1 Thessalonians 5:12 ,) having formed them into a regular church; all which implies that he abode a considerable time in this city. Acts 17:9 And when they had taken security of Jason, and of the other, they let them go. Acts 17:10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. Acts 17:11 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. Acts 17:11-14 . These were more noble, &c. — Greek, ???????????? , more ingenuous, or generous; of a more excellent disposition, more open to conviction, as being less blinded by prejudice. To be teachable in the things of God, is true nobleness and generosity of soul. Than those in Thessalonica — The unbelieving Jews there; in that they received the word with all readiness of mind — When it was proved to them from the Scriptures to be the word of God. And searched the Scriptures daily — Using great candour and impartiality in the search; whether these things were so — Namely, the things which Paul preached concerning the sufferings and resurrection of the Messiah. Here we see that receiving the word with readiness, and the most accurate search into the truth, are things well consistent the one with the other. Therefore many of them believed — Finding how exact a correspondence there was between the words of these Christian preachers and those of their own prophets, to which they referred. Also of honourable women — Women of considerable rank; which were Greeks — That is, proselytes, as the word is frequently used by Luke; and of men not a few — Thus a numerous church was gathered in Berea likewise, consisting both of the Jews and of the Gentiles, but especially of the latter. But — An unhappy opposition soon arose, from the malice of their persecutors: for, when the Jews of Thessalonica understood that the word of God was preached at Berea — With such promising success, not content with what they had done to oppose it at home; they came thither also, and stirred up the people — Greek, ?????????? ???? ?????? , agitating the multitudes, or, raising a storm among them; the expression properly signifying to agitate the sea violently. It admirably illustrates the rage and fury of a seditious multitude. They doubtless represented Paul and his associates as factious and turbulent persons, to whom it was dangerous to give any the least shelter or countenance. The brethren, therefore, anxious for Paul’s safety, sent him away to go as it were to the sea — Or by sea, to some of the southern cities of Greece. It seems they chose to direct him the road which led to the sea, that if he had not an opportunity of embarking, or did not think proper to do it, his malicious enemies might, at least, be discouraged from any further attempt to pursue him, which they might probably have done, if they had known he would have travelled by land. But Silas and Timotheus, whose characters were not so public, or their persons so obnoxious, did not go with him from Berea; but continued there a while longer, to settle the newly-planted church, and to instruct them more fully in the doctrine of the gospel. Acts 17:12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. Acts 17:13 But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. Acts 17:14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. Acts 17:15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed. Acts 17:15 . They that conducted Paul brought him — By land, ??? , as far as Athens — That celebrated, unequalled seat of learning among the Greeks. It is true, Athens had now passed the zenith of its political splendour, and had been declining in power and glory ever since the Romans, after conquering Greece, fixed the seat of their government at Corinth. Nevertheless, its fame for learning was still as great as ever. For, at the time Paul visited that city, it was full of philosophers, rhetoricians, orators, painters, statuaries, and of young persons who came to learn philosophy and the arts. But this sort of people, being generally very idle, were great talkers, and had an insatiable curiosity. So that the character which Luke has given of the Athenians, and strangers there, ( Acts 17:21 ,) is perfectly just. And receiving commandment unto Silas, &c., that they should come to him with all speed — Probably that they might bring him information of the state of the new converts he had left behind him at Thessalonica and Berea. Or, perhaps, he wished to be joined by them before he began his ministry at Athens, which yet, observing the wretched state of the city, he was in haste to do. Whether Silas came to him while he was at Athens, is uncertain. Timothy, however, came and informed him, that the idolaters in Thessalonica, displeased to see so many of their countrymen deserting the temples and altars of their gods, had joined the Jews in persecuting the disciples, 1 Thessalonians 2:14 . On hearing this, Paul thought it good to be left at Athens alone, 1 Thessalonians 3:1 ; and sent Timothy back to Thessalonica, to establish and comfort the brethren concerning their faith. While Paul “continued in this renowned city, the centre of polite learning, philosophy, and the fine arts, and, as it were, the university of the Roman empire and of the world, he took little notice of the sculpture and edifices, the fragments of which, to this day, are considered as the most perfect models in their kind; or of their paintings and exhibitions, and other curiosities of this sort.” And yet “Paul is generally allowed to have been a man of fine taste and cultivated genius; but his thoughts were too much occupied about more sublime and interesting subjects, to make observations on these elegant or magnificent trifles.” — Scott. For, Acts 17:16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Acts 17:16-17 . While he waited for them at Athens — Namely, for Silas and Timothy; his spirit was stirred in him — Greek, ?????????? , was disquieted, vexed, filled with grief and indignation; when he saw the city (a city which was thought to be more enlightened than any other, and in which learning and arts were carried to greater perfection than anywhere else in the world) wholly given to idolatry — Greek, ?????????? , full of idols, enslaved to idolatry in the most gross and shameful manner. That this was the case, all ancient writers attest. Pausanias says that “there were more images in Athens than in all Greece besides;” and that “they worshipped the gods,” or expressed more piety to them “than all Greece:” and presently adds, as an evidence of their piety, that “they had altars ( ?????? , ????? , ??? ????? ) erected to shame, fame, and desire;” and again, that “they exceeded all in their zeal for the gods.” Sophocles bears the same testimony, observing, “This city exceeds all others in worshipping and honouring the gods.” Hence Ælian called Athens the altar of Greece; and Xenophon said, that “it had twice as many sacred festivals as any other city.” And no wonder, for the Athenians always imported the deities and superstitions of every nation along with their arts and learning; and, as Strabo says, “their hospitality to strangers extended to the gods too, being very ready to receive any strange objects or forms of worship.” So that, as Petronius humorously says, “It was easier to find a god than a man there.” Here then we have a full proof of the insufficiency of science and philosophy to guide men in matters of religion. “The barbarous Scythians, the wild Indians, nay, the stupid Hottentots,” as Mr. Scott observes, “have never deviated further from truth, or sunk into grosser darkness, in respect to God and religion, than the ingenious and philosophical Athenians did!” The apostle, therefore, though, it seems, he had resolved not to begin preaching till Timothy and Silas arrived, yet, seeing the city sunk so low in these various, complicated, and abominable idolatries, could forbear no longer; and therefore, as there was a synagogue of the Jews in Athens, he went to it without delay, and disputed with the Jews and the devout persons — Whom he found assembled there: thus offering the gospel to them, as his manner was, before he preached it to the Gentiles. But not content with this, he afterward discoursed in the market- place daily with those that met with him — Who were chiefly, doubtless, Athenian idolaters. See Dr. Hammond. Acts 17:17 Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. Acts 17:18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. Acts 17:18 . Then certain philosophers of the Epicureans and of the Stoics encountered him — Greek, ?????????? ???? , opposed themselves to him. The Epicureans entirely denied a providence, and held the world to be the effect of mere chance; asserting sensual pleasure to be man’s chief good, and that the soul and body died together. The Stoics held that matter was eternal; that all things were governed by irresistible fate; that virtue was its own sufficient reward, and vice its own sufficient punishment. It is easy to see how happily the apostle levels his discourse at some of the most important errors of each sect, while, without expressly attacking either, he gives a plain summary of his own religious principles. Some said, What will this babbler say? — Such is the language of natural reason, full of, and satisfied with, itself. The expression, rendered babbler, ?????????? , (which properly signifies a contemptible person, that picks up scattered seed in the market, or elsewhere, and which Dr. Doddridge translates, retailer of scraps; and Mr. Fleming, holder forth; ) admirably expresses the contempt which these philosophers had of this unknown foreigner, who pretended to teach all the several professors of their learned and illustrious body. Yet even here Paul had some fruit, though nowhere less than at Athens. And no wonder, since this city was a seminary of philosophers, who have ever been the pest of true religion. Others said, He seemeth to be a setter forth — ??????????? , a proclaimer (this expression he returns to them at Acts 17:23 ) of strange gods — Such as are not known even at Athens. The original expression, ????? ????????? , signifies strange, or foreign demons. By demons, however, they did not understand devils, or evil beings, as we do; but rather men, who had lived on earth, and were afterward deified; distinguishing them from the ???? , or gods, who, they thought, were such by nature. Because he preached to them Jesus and the resurrection — The former of which, through their negligence in attending they ridiculously took for a deified man, and the other for a goddess. And, as stupid as this mistake was, it is the less to be wondered at, since the Athenians might as well count the resurrection a deity, as shame, famine, and desire; or as the fever, and some other things too scandalous to be here named, were accounted deities among the Romans. Acts 17:19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is ? Acts 17:19-21 . And — The crowd increasing to a greater number than could conveniently hear him, in the place where they then were; they took and brought him unto Areopagus — Or, the hill of Mars, dedicated to Mars, the heathen god of war, the place where the Athenians held their supreme court of judicature, of which the original number of judges was twelve, but it was afterward increased to three hundred, who were generally men of the greatest families in Athens, and were famed for justice and integrity. Paul, however, was certainly not carried thither to be tried as a criminal, but to be heard discoursing concerning his new doctrine: for they said, May we know what this new doctrine is? For thou bringest certain strange things to our ears — Exceedingly different from what we have ever received from any of those many professors, of various learning, which this city has produced: we would know, therefore, what these things mean — And wish to hear them from thine own mouth, rather than by the uncertain report of others. This course, it must be observed, the Athenians took with Paul, not from the love of truth, but from mere curiosity: for, as the historian proceeds to observe, all the Athenians, and strangers sojourning there — And catching their distemper; spent their time in nothing else but either to tell — To others; or to hear — For themselves; some new thing — Greek, ?? ?????????? , literally, some newer thing. New things quickly grew cheap, and they wanted those that were newer still. The apostle, therefore, “being thus called to declare the new doctrine whereof he spake, to an assembly consisting of senators, philosophers, rhetoricians, and statesmen, willingly embraced the opportunity; and, in a most eloquent discourse, prepared his illustrious auditors for receiving that doctrine which appeared to them so strange, by showing them the absurdity of the commonly-received idolatry, and by speaking on that delicate subject with an address, and temper, and strength of reasoning, which would have done honour to the greatest orators of Greece or Rome.” — Macknight. Acts 17:20 For thou bringest certain strange things to our ears: we would know therefore what these things mean. Acts 17:21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) Acts 17:22 Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. Acts 17:22 . Then Paul stood (Greek, ??????? , standing, or being placed, rather, probably on some eminence) in the midst of Mars hill — An ample theatre! said, Ye men of Athens — Giving them a lecture of natural divinity, with admirable wisdom, acuteness, fulness, and courtesy. They inquire after new things: Paul, in his divinely-philosophical discourse, begins with the first, and goes on to the last things, both which were new things to them. He points out the origin and the end of all things, concerning which they had so many disputes, and equally refutes both the Epicurean and Stoic. I perceive — With what clearness and freedom does he speak! Paul against Athens! That in all things ye are too superstitious — This translation does not, it seems, exactly express St. Paul’s meaning; the original expression, ???? ????? ?? ??????????????????? , as Dr. Hammond and others have proved, having a good, as well as a bad sense; and here, probably, signifying, as Doddridge and Wesley have rendered it, greatly addicted to the worship of invisible powers. To take it in the sense of our translation, would be to suppose that Paul began his discourse in very offensive language. Whereas, to render it as here proposed, makes him open his sermon, not only in a manner inoffensive, but even conciliating; which common sense would direct him to do, as far as he could with truth. “He introduced his discourse,” says Macknight, “with a handsome compliment to the Athenians in general: he told them that he perceived they were extremely religious; for, lest any god should be neglected by them, he found they had erected an altar to the unknown God; and from this he inferred, that it would not be unacceptable if he should declare to them that God whom they ignorantly worshipped.” For, said he, Acts 17:23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. Acts 17:23 . As I passed by — Or, passed along the streets of your city; and beheld your devotions — Greek, ?? ????????? ???? , the objects of your worship, I found an altar with this inscription, TO THE UNKNOWN GOD — Because Paul here tells the Athenians, that the true God was he whom they ignorantly worshipped under this title, some learned men have supposed that the altar he speaks of was raised to the God of the Jews; concerning whose power, in the destruction of the Egyptians and Canaanites, the ancient Athenians had received some obscure reports; and that, because the Jews carefully concealed his name, and had no image of him, the Athenians erected no statue to him, but worshipped him under the appellation of THE UNKNOWN GOD. Others think this altar was erected by Socrates, to express his devotions to the only true God, (while he derided the plurality of the heathen gods, for which he was condemned to death,) of whom the Athenians had no idea, and whose nature, he insinuated by this inscription, was far above the reach of human comprehension. See Dr. Wellwood’s Introduction to his translation of The Banquet of Xenophon. Whom therefore ye ignorantly worship — Greek, ?? ??? ?????????? ????????? , whom therefore ye worship, or, toward whom ye are piously disposed, not knowing him; him declare I — Greek, ?????? ??? ?????????? , him proclaim I, unto you — Thus he fixes the wandering attention of these blind philosophers; proclaiming to them an unknown, and yet not a new God; and alluding to their words, ( Acts 17:20 ,) he seemeth to be a proclaimer of strange gods. Acts 17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; Acts 17:24-26 . God that made the world — Thus is demonstrated, even to reason, the one, true, good God; absolutely different from the creatures, from every part of the visible creation. Seeing he is Lord of heaven and earth, dwelleth not in temples made with hands — God hath no need of temples to dwell in, seeing he hath made the world, and is the Lord, or possessor, of the universe. Ye, therefore, greatly err in thinking, that by erecting magnificent temples and images, and by consecrating them, ye draw God down into them, and prevail with him to reside among you in an especial manner. That vulgar notion is unworthy of men whose minds are improved by science, and who, from God’s having made the world, ought to know that his presence is not confined to temples made by men. Neither is worshipped with men’s hands, as though he needed any thing — Or, person, the word ????? equally taking in both: that is, Neither is the true God worshipped with sacrifices and meats prepared by men’s hands, if these things are offered to him, as though he needed to be fed with the fruits of the earth, and with the flesh of beasts, and refreshed with the steams of sacrifices and incense: seeing he giveth to all — That live and breathe, whether men or beasts; life — For in him we live; and breath — In him we move; and all things — For in him we are: whence it is evident that men can contribute nothing to his life or happiness. And hath made of one blood all nations of men — Hath from one man and woman multiplied the human race, so as to form those different nations which cover the face of the whole earth; and hath everywhere made a liberal provision for them, of all the necessaries of life. How then can ye fancy that he himself needs to be lodged, and clothed, and fed by men! By speaking thus, the apostle also showed them, in the most unaffected manner, that though he was a Jew, he was not enslaved to any narrow views, but looked on all mankind as his brethren. And hath determined the times before appointed — Hath also assigned to each of these nations their times of existence; and the bounds of their habitations — By mountains, seas, rivers, and the like; that is, the particular countries they were or are to inhabit

Expositor's Bible Commentary Acts 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 31 Chapter 12 ST. PAUL IN MACEDONIA. Acts 16:29-31 ; Acts 17:1-2 ; Acts 17:10 TROAS was at this time the termination of St. Paul’s Asiatic travels. He had passed diagonally right through Asia Minor, following the great Roman roads which determined his line of march. From Troas he proceeded to Philippi, and for exactly the same reason. All the great roads formed under the emperors down to the time of Constantine the Great led to Rome. When the seat of empire was moved to Constantinople, all the Asiatic roads converged upon that city; but in St. Paul’s day Rome was the world’s centre of attraction, and thither the highways all tended. This fact explains St. Paul’s movements. The Egnatian road was one of the great channels of communication established for State purposes by Rome, and this road ran from Neapolis, where St. Paul landed, through Philippi on to Dyrrachium, a port on the Adriatic, whence the traveller took ship to Brundusium, the modern Brindisi, and thence reached Rome. What a striking commentary we find in this simple fact upon the words of St. Paul Galatians 4:4 : "When the fulness of the time came God sent forth His Son." Roman dominion involved much suffering and war and bloodshed, but it secured the network of communication, the internal peace, and the steady, regular government which now covered Europe as well as Asia, and thus for the first time in the world’s history rendered the diffusion of the Gospel possible, as St. Paul’s example here shows. The voyage from Troas to Neapolis was taken by the Apostle after the usual fashion of the time. Neapolis was the port of Philippi, whence it is distant some eight miles. Travellers from the East to Rome always landed there, and then took the Egnatian Road which started from Neapolis. If they were official persons they could use the public postal service, post-houses being established at a distance of six miles from one another, where relays of horses were kept at the public expense, to carry persons travelling on the imperial service. Paul and Silas, Timothy and Luke, must, however, have travelled on foot along the Egnatian Road from Neapolis to Philippi, which was their first objective point, according to St. Paul’s usual policy, of attacking large and important centres of population, and then leaving the sacred leaven to work out into the surrounding mass of paganism. Philippi amply rewarded the wisdom of his plan, and the Philippian Church became noted for its zeal, its faith, its activity, among the Churches which owed their origin to the Apostle, as we learn from the Epistles addressed to the Corinthians and to the Philippians themselves a short time after the foundation of the Philippian Church. Now let us look at the circumstances under which that foundation was laid. To understand them we must go back upon the course of history. Philippi was a city built by King Philip, the father of Alexander the Great. After the conquest of Macedonia by the Romans, it became famous as the scene of the great battle between Brutus and Cassius on the one hand, and Mark Antony and Augustus on the other, which decided the fate of the empire and influenced the course of the world’s history as few other battles have done. At the time of St. Paul’s visit the memory of that battle was fresh, and the outward and visible signs thereof were to be seen on every side, as indeed some of them are still to be seen, the triumphal arches, for instance, erected in memory of the victory and the mound or rampart of earth raised by Brutus to hinder the advance of the opposing forces. But these things had for the holy travellers a very slight interest, as their hearts were set upon a mightier conflict and a nobler war far than any ever before waged upon earth’s surface. There is no mention made in the sacred narrative of the memories connected with the place, and yet St. Luke, as an honest writer setting down facts of which he had formed an important part, lets slip some expressions which involve and throw us back upon the history of the place for an, explanation, showing how impossible it is to grasp the full force and meaning of the sacred writers unless we strive to read the Bible with the eyes of the people who lived at the time and for whom it was written. St. Luke calls Philippi "a city of Macedonia, the first of the district, a colony." Now this means that in that time it was situated in the Roman province of Macedonia, that it was either the capital of the division of Macedonia, in which it was situated, Macedonia being subdivided into four distinct divisions which were kept perfectly separate, or else that it was the first city the traveller met upon entering Macedonia from Asia, and further that it was a Roman colony, and thus possessed peculiar privileges. When we read in the Bible of colonies we must not understand the word in our modern sense. Colonies were then simply transcripts of the original city whence they had come. Roman colonies were miniatures or copies of Rome itself transplanted into the provinces, and ruling as such amid the conquered races where they were placed. They served a twofold purpose. They acted as garrisons to restrain the turbulence of the neighbouring tribes; and if we study Roman geography carefully we shall find that they were always placed in neighbourhoods where their military importance is plainly manifest; and further still, they were used as convenient places to locate the veteran soldiers of Italy who had served their time, where they were rewarded with grants of land, and were utilising at the same time the skill and experience in military matters which they had gained, for the general benefit of the State. Augustus made Philippi into a colony, erecting a triumphal arch to celebrate his victory over Brutus, and placing there a large settlement of his veterans who secured for him this important outpost. The colonies which were thus dispersed along the military frontier, as we should put it in modern language, were specially privileged. All the settlers were Roman citizens, and the government of the colony was like that of the mother city itself, in the hands of two magistrates, called in Greek Strategoi, or in Latin Praetors, who ruled according to the laws of the Twelve Tables and after Roman methods, though perhaps all the neighbouring cities were still using their ancient laws and customs handed down from times long prior to the Roman Conquest. The details given us by St. Luke are in the strictest accordance in all these respects with the facts which we know independently concerning the history and political status of Philippi. St. Paul and his companions arrived in Philippi in the early part of the week. He was by this time a thoroughly experienced traveller. Five years later, when writing his Second Epistle to Corinth, he tells us that he had been already three times shipwrecked; so that, unless peculiarly unfortunate, he must have already made extended and repeated sea voyages, though up to the present we have only heard of the journeys from Antioch to Cyprus, from Cyprus to Perga, and from Attalia back to Antioch. A two days’ voyage across the fresh and rolling waters of the Mediterranean, followed by a steep climb over the mountain Pangaeus which intervenes between Philippi and its port Neapolis, made, however, a rest of a day or two very acceptable to the Apostle and his friends. St. Paul never expected too much from his own body, or from the bodies of his companions; and though he knew the work of a world’s salvation was pressing, yet he could take and enjoy a well-earned holiday from time to time. There was nothing in St. Paul of that eternal fussiness which we at times see in people of strong imaginations but weak self-control, who, realising the awful amount of woe and wickedness in the world, can never be at rest even for a little. The men of God remained quiet therefore { Acts 16:12-13 } till the Sabbath Day, when, after their usual custom, they sought out in the early morning the Jewish place of worship, where St. Paul always first proclaimed the gospel. The Jewish colony resident at Philippi must have been a very small one. The Rabbinical rule was that where ten wise men existed there a synagogue might be established. There cannot therefore have been ten learned, respectable, and substantial Jews in Philippi competent to act as a local sanhedrin or court. Where, however, the Jews could not establish a synagogue, they did not live without any external expression of religion. They knew how easily neglect of public worship is followed by practical atheism, as we often see. Men may say indeed that God can be realised, and can be worshipped anywhere, - a very great truth and a very precious one for those who are unavoidably cut off from the public worship of the Most High; but a truth which has no application to those who wilfully cut themselves off from that worship which has the covenanted promise of His presence. It is not a good sign for the young men of this generation that so many of them utterly neglect public worship; for as surely as men act so, then present neglect will be followed by a total forgetfulness of the Eternal, and by a disregard of the laws which He has established amongst men. The Jews at Philippi did not follow this example; when they could not establish a synagogue they set apart an oratory or Place of Prayer, whither they resorted on the Sabbath Day to honour the God of their fathers, and to keep alive in their children’s hearts the memory of His laws and doings. The original name of Philippi was Crenides, or Place of Streams. Beside one of these streams the Jews had placed their oratory, and there St. Paul preached his first sermon in Europe and gained Lydia, his first European convert, a Jewess by blood, a woman of Thyatira in Asia Minor by birth, of Philippi in Macedonia by residence, and a dyer in purple by trade. The congregation of women assembled at that oratory must have been a very small one. When Philippi did not afford a sufficient Jewish population for the erection of a synagogue such as was found among the smaller towns of Asia Minor, and such as we shall in the course of the present tour find to have existed at towns and cities of no great size in Greece and Macedonia, then we may be sure that the female population, who assembled that Sabbath morning to pray and listen to the Scriptures, must have been a small one. But St. Paul and his companions had learned already one great secret of the true evangelist’s life. They never despised a congregation because of its smallness. I have read somewhere in the writings of St. Francis de Sales, Bishop of Geneva, a remark bearing on this point. De Sales was an extreme Roman Catholic, and his mind was injured and his mental views perverted in many respects by the peculiar training he thus received. But still he was in many respects a very saintly man, and his writings embody much that is good for every one. In one of his letters which I have read he deals with this very point, and speaks of the importance of small congregations, first, because they have no tendency to feed the preacher’s pride, but rather help to keep him humble; and secondly, because some of the most effective and fruitful sermons have been preached to extremely small congregations, two or three persons at most, some one of whom has afterwards turned out to be a most vigorous soldier of the Cross of Christ. The most effective sermon perhaps that ever was preached was that delivered to Saul of Tarsus when to him alone came the voice, "Saul, Saul, why persecutest thou Me?" And here again, in the Philippian Oratory, the congregation was but a small one, yet the Apostle despised it not. He and his companions bent all their powers to the work, threw their whole hearts into it, and as the result the Lord rewarded their earnest, thorough, faithful service as He rewards such service in every department of life’s action. The Lord opened the heart of Lydia so that she attended to the apostolic teaching, and she and all her household when duly instructed became baptised disciples of Jesus of Nazareth. This was an important incident in the history of the Philippian Church, and was attended by far-reaching results. Lydia herself, like so many others of God’s most eminent saints, disappears at once and for ever from the scene. But her conversion was a fruitful one. St. Paul and his friends continued quietly but regularly working and teaching at the oratory. Lydia would seem to have been a widow, and must have been a woman of some position in the little community; for she was able to entertain the Apostle and his company as soon as she embraced the faith and felt its exceeding preciousness. When inviting them, too, she uses the language of a woman independent of all other control. "If ye have judged me to be faithful to the Lord, come into my house and abide there," are words with the tone of one who as a widow owned no superior, and whose will was law within her own household; as well as the language of a woman who felt that the gospel she had embraced demanded and deserved the consecration to its service of all her worldly possessions. Previously to this conversion St. Paul had lived in hired lodgings, but now he moved to Lydia’s residence, abiding there, and thence regularly worshipping at the Jewish oratory. The presence of these Jewish strangers soon attracted attention. Their teaching too got noised abroad, exaggerated doubtless and distorted after the manner of popular reports. And the crowd were ready to be suspicious of all Eastern foreigners. The settlers in the colony of Philippi belonged to the rural population of Italy, who, after the manner of countrified folk of every generation, were a good way behind, for good or ill, their city brethren. The excavations made at Philippi have brought to light the fact that the colonists there were worshippers of the primitive Italian rustic gods, specially of the god Silvanus, eschewing the fashionable Greek deities, Jupiter, Juno, Venus, Diana, Apollo, and such like. A temple of Silvanus was erected at Philippi for the hardy Italian veterans, and numerous inscriptions have been found and have been duly described by the French Mission in Macedonia to which we have already referred, telling of the building of the temple and of the persons who contributed towards it. These simple Western soldiers were easily prejudiced against the Eastern strangers by reports spread concerning their doctrines, and specially concerning the Jewish King, of whose kingdom they were the heralds. Political considerations were at once raised. We can scarcely now realise the suspicions which must have been roused against the early preachers of Christianity by the very language they used. Their sacramental language concerning the body and blood of Christ, the language of Christian love and union which they used, designating themselves brethren and sisters, caused for more than two centuries the dissemination of the most frightful rumours concerning the horrible nature of Christian love-feasts. They were accused of cannibalism and of the most degraded and immoral practices; and when we take up the Apologists of the second century, Justin Martyr and such like, we shall find that the efforts of these men are largely directed to the refutation of such dreadful charges. And as it was in morals so was it too in politics. The sacred and religious language of the Christians caused them to be suspected of designs hostile to the Roman Government. The apostles preached about a King who ruled the kingdom of God. Now the Romans abhorred the very name and title of king, which they associated with the cruel acts of the early tyrants who reigned in the times of Rome’s fabulous antiquity. The hostility to the title was so great that, though the Roman people endured a despotism worse and more crushing at the hands of the Caesars, they never would allow them to assume the title of kings, but simply called them emperors, imperators or commanders of the army, a name which to their ears connoted nothing savouring of the kingly office, though for moderns the title of emperor expresses the kingly office and much more. The colonists in Philippi, being Italians, would feel these prejudices in their full force. Easterns indeed would have had no objection to the title of king, as we see from the cry raised by the mob of Jerusalem when they cried in reference to Christ’s claim, "We have no king but Caesar." But the rough and rude Roman veterans, when they heard vague reports of St. Paul’s teaching to the Jews who met at the oratory by the river-side, quite naturally mistook the nature of his doctrine, and thought that he was simply a political agitator organising a revolt against imperial authority. An incident which then occurred fanned the sleeping embers into a flame. There was a female slave the property of some crafty men who by her means traded on the simplicity of the colonists. She was possessed with a spirit of divination. What the nature of this spirit was we have not the means of now determining. Some would resolve it into mere epilepsy, but such an explanation is not consistent with St. Paul’s action and words. He addressed the spirit, "I charge thee in the name of Jesus Christ to Come out of her." And the spirit, we are told, came out that very hour. The simple fact is that psychology is at the best a very obscure science, and the mysteries of the soul a very puzzling region, even under the Christian dispensation and surrounded by the spiritual blessings of the kingdom of God. But paganism was the kingdom of Satan, where he ruled with a power and freedom he no longer enjoys, and we can form no conception of the frightful disturbances Satanic agency may have raised amid the dark places of the human spirit. Without attempting explanations therefore, which must be insufficient, I am content to accept the statement of the sacred writer, who was an eye-witness of the cure, that the spirit of divination, the spirit of Python, as the original puts it, yielded obedience to the invocation of the sacred Name which is above every name, leaving the damsel’s inner nature once more calm and at union within itself. This was the signal for a riot. The slave-owners recognised that their hopes of gain had fled. They were not willing to confess that these despised Jews possessed a power transcending far that which dwelt in the human instrument who had served their covetous purposes. They may have heard, it may be, of the tumults excited about this same time by the Jews at Rome and of their expulsion from the capital by the decree of the Emperor, so the owners of the slave-girl and the mob of the city dragged the Apostles before the local Duumvirs and accused them of like disturbances: "These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive or to observe, being Romans." The accusation was sufficient. No proof was demanded, no time for protest allowed. The magistrates with their own hands dragged the clothes off the backs of the Apostles, and they were flogged at once by the lictors or sergeants, as our translation calls them, in attendance upon the Duumvirs, who then despatched their victims to the common prison. Here a question may be raised, Why did not St. Paul save himself by protesting that he was a Roman citizen, as he did subsequently at Jerusalem when he was about to be similarly treated? Several explanations occur. The colonists were Italians and spoke Latin. St. Paul spoke Hebrew and Greek, and though he may have known Latin too, his Latin may not have been understood by these rough Roman soldiers: The mob again was excited, and when a mob gets excited it is but very little its members attend to an unfortunate prisoner’s words. We know too, not only from St. Paul’s own words, but from the testimony of Cicero himself, in his celebrated oration against Verres, that in remote districts this claim was often disregarded, even when urged by Italians, and much more when made by despised Jews. St. Paul tells us in 2 Corinthians 11:25 , that he received three Roman floggings notwithstanding his Roman citizenship, and though the Philippian magistrates were afraid when they heard next day of the illegal violence of which they had been guilty, the mob, who could not be held accountable, probably took right good care that St. Paul’s protest never reached the official ears to which it was addressed. These considerations sufficiently account for the omission of any notice of a protest on the Apostle’s part. He simply had not the opportunity, and then when the tumultuous scene was over Paul and Silas were hurried off to the common dungeon, where they were secured in the stocks and thrust into the innermost prison as notorious and scandalous offenders. No ill-treatment could, however, destroy that secret source of joy and peace which St. Paul possessed in his loved Master’s conscious presence. "I take pleasure in weaknesses, in injuries, in necessities, in persecutions, in distresses for Christ’s sake," is his own triumphant expression when looking back a few years later over the way by which the Lord had led him, and therefore at midnight the astonished prisoners heard the inner dungeon ringing with unwonted songs of praise raised by the Jewish strangers. An earthquake, too, lent its terrors to the strange scene, shaking the prison to its foundations and loosing the staples to which the prisoners’ chains were fastened. The jailer, roused from sleep, and seeing the prison doors opened wide, would have committed suicide were it not for Paul’s restraining and authoritative voice; and then the astonished official, who must have heard the strange rumours to which the words of the demoniac alluded-"These men are the servants of the Most High God, which proclaim unto you the way of salvation"-rushed into the presence of the Apostles, crying out in words which have ever since been famous, "Sirs, what must I do to be Saved?" to which the equally famous answer was given, " Believe on the Lord Jesus, and thou shalt be saved, thou and thy house." The jailor then took the Apostles, bathed their bruised bodies, set food before them, gathered his household to listen to the glad tidings, which they received so rapidly and grasped so thoroughly that they were at once baptised and enabled to rejoice with that deep spiritual joy which an experimental knowledge of God always confers. The jailor, feeling for the first time in his life the peace which passeth all understanding, realised the truth which St. Augustine afterwards embodied in the immortal words: "Thou, O God, hast formed us for Thyself, and our hearts are restless till they find rest in Thee." Let us look for a little at the question of the jailer and the answer of the Apostle. They are words very often used, and very often misused. The jailer, when he rushed into St. Paul’s presence crying out "What must I do to be saved?" was certainly not the type of a conscience-stricken sinner, convinced of his own sin and spiritual danger, as men sometimes regard him. He was simply in a state of fright and astonishment. He had heard that these Jewish prisoners committed to him were preaching about some salvation which they had to offer. The earthquake seemed to him the expression of some deity’s wrath at their harsh treatment, and so in his terror he desires to know what he must do to be saved from this wrath. His words were notable, but they were not Christian words, for he had yet much to learn of the nature of sin and the nature of the salvation from it which the Apostles were preaching. The Philippian jailor was a specimen of those who are saved violently and by fear. Terror forced him into communion with the Apostles, broke down the barriers which hindered the approach of the Word, and then the power of the Holy Ghost, working through St. Paul, effected the remainder, opening his eyes to the true character of salvation and his own profound need of it. St. Paul’s words have been misunderstood. I have heard them addressed to a Christian congregation and explained as meaning that the jailor had nothing to do but just realise Christ Jesus as his Saviour, whereupon he was perfect and complete so far as the spiritual life was concerned; and then they were applied to the congregation present as teaching that, as it was with the jailor, so was it with all Christians; they have simply to believe as he did, and then they have nothing more to do-a kind of teaching which infallibly produces antinomian results. Such an explanation ignores the fact that there is a great difference between the jailor, who was not a Christian in any sense and knew nothing about Christ when he flung himself at St. Paul’s feet, and a Christian congregation, who know about Christ and believe in Him. But this explanation is still more erroneous. It misrepresents what St. Paul meant and what his hearers understood him to mean. What did any ordinary Jew or any ordinary pagan with whom St. Paul came in contact understand him to mean when he said, "Believe on the Lord Jesus, and thou shalt be saved"? They first had to ask him who Jesus Christ was, whence He had come, what He had taught, what were the obligations of His religion. St. Paul had to open out to them the nature of sin and salvation, and to explain the obligation and blessing of the sacrament of baptism as well as the necessity of bodily holiness and purity. The initial sacrament of baptism must have held a foremost place in that midnight colloquy or conference concerning Christian truth. St. Paul was not the man to perform a rite of which his converts understood nothing, and to which they could attach no meaning. "Believe on the Lord Jesus" involved repentance and contrition and submission to Christian truth, and these things involved the exposition of Christian truth, history, doctrines, and duties. This text, "Believe on the Lord Jesus, and thou shalt be saved," is often quoted in one-sided and narrow teaching to show that man has nothing to do to be saved. Of course in one sense this is perfectly true. We can do nothing meritoriously towards salvation; from first to last our salvation is all of God’s free grace; but then, viewing the matter from the human side, we have much to do to be saved. We have to repent, to seek God for ourselves, to realise Christ and His laws in our life, to seek after that holiness without which no man shall see the Lord. There were two different types of men who at different times addressed practically the same inquiry to the Apostles. They were both outside the Church, and they were both seekers blindly after God. The Jews on the day of Pentecost said, "Brethren, what shall we do?" and Peter replied, "Repent ye, and be baptised, every one of you, in the name of Jesus Christ, unto the remission of your sins, and ye shall receive the gift of the Holy Ghost." Such was apostolic teaching to the Jews of Jerusalem. The jailor demanded, "What must I do to be saved?" and St. Paul replied, "Believe on the Lord Jesus, and thou shalt be saved." Such was apostolic teaching to an ignorant pagan at Philippi; more concise than the Jerusalem answer, but meaning the same thing, and involving precisely the same doctrines in the hands of such a great master of the spiritual life as was the Apostle of the Gentiles. The remainder of the story is soon told. When the morning came there came quiet reflection with it as far as the magistrates were concerned. They became conscious of their illegal conduct, and they sent their lictors to order the release of the Apostles. St. Paul now stood upon his rights. His protest had been disregarded by the mob. He now claimed his rights as a Roman citizen. "They have beaten us publicly, uncondemned men, that are Romans, and have cast us into prison; and do they now cast us out privily? Nay, verily; but let them come themselves and bring us out." These are St. Paul’s words, and they are brave, and at the same time wise words. They were brave words because it took a strong man to send back such an answer to magistrates who had treated him so outrageously only the day before. They were wise words, for they give us an apostle’s interpretation of our Lord’s language in the Sermon upon the Mount concerning the nonresistance of evil, and shows us that in St. Paul’s estimation Christ’s law did not bind a man to tolerate foul injustice. Such toleration, in fact, is very wrong if it can be helped; because it is simply an encouragement to the wicked doers to treat others in the same scandalous manner. Toleration of outrage and injustice is unfair and uncharitable towards others, if they can be lawfully redressed or at least apologised for. It is a Christian man’s duty to bring public evil-doers and tyrants, instruments of unrighteousness like these Duumvirs of Philippi, to their senses, not for his own sake, but in order that he may prevent the exercise of similar cruelties against he weaker brethren. We may be sure that the spirited action of St. Paul, compelling these provincial magnates to humble themselves before the despised strangers, must have had a very wholesome effect in restraining them from similar violence during the rest of their term of office. Such was St. Paul’s stay at Philippi. It lasted a considerable time, and made its mark, as a flourishing Church was established there, to which he addressed an Epistle when he lay the first time a captive at Rome. This Epistle naturally forms a most interesting commentary on the notices of the Philippian visit in the Acts of the Apostles, a point which is worked out at large in Bishop Lightfoot’s Commentary on Philippians and in Paley’s "Horae Paulinae." The careful student of Holy Writ will find that St. Paul’s letter and St. Luke’s narrative when compared illuminate one another in a wondrous manner. We cannot afford space to draw out this comparison in detail, and it is the less necessary to do so as Dr. Lightfoot’s writings are so generally accessible. Let us, however, notice one point in this Epistle to the Philippians, which was written about the same time (a few months previously, in fact) as the Acts of the Apostles. It corroborates the Acts as to the circumstances under which the Church of Philippi was founded. St. Paul in the Epistle refers again and again to the persecutions and afflictions of the Philippian Church, and implies that he was a fellow-sufferer with them. St. Paul dwells on this in the beginning of the Epistle in words whose force cannot be understood unless we grasp this fact. In the sixth verse of the first chapter he expresses himself as "Confident of this very thing, that He which began a good work in you will perfect it until the day of Jesus Christ: even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defence and confirmation, of the gospel, ye all are partakers with me of grace." St. Paul speaks of the Philippians as personally acquainted with chains and sufferings and prison-houses for Christ’s sake, and regards these things as a proof of God’s grace vouchsafed not only to the Apostle, but also to the Philippians; for St. Paul was living at that high level when he could view bonds and trials and persecutions as marks of the Divine love. In the twenty-eighth verse of the same chapter he exhorts them to be in no wise "affrighted by the adversaries," and in the next two describes them as persons to whom "it hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf: having the same conflict which ye saw in me, and now hear to be in me," words which can only refer to the violence and afflictions which they witnessed as practised against himself, and which they were now themselves suffering in turn. While to complete St. Paul’s references we notice that in an Epistle written some five years later than his first visit to Philippi he expressly refers to the persecutions which the Philippian Church in common with all the Macedonian Churches seems to have suffered from the Very beginning. In 2 Corinthians 8:1-2 , he writes: "Moreover, brethren, we make known to you the grace of God which hath been given in the Churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality." Now all these passages put together confirm for us w