Matthew Poole and continuators on Acts 17

NOw when they had passed through Amphipolis, and Apollonia, they came to Thessalonica , where was a synagogue of the Jews.

A City near to Philippi; so called, because the Sea came up to it on both sides.

A City near to Thessalonica.

This Thessalonica was one of the chiefest Cities of Macedonia; Unto the Church in this place St. Paul wrote two of his Epistles. This City was built by Philip, in memory of a Victory he obtained over the Thessali.

It seems that there was no Synagogue in either of the other places; but that the Iews of the other Cities resorted unto the Synagogue in this; all these three Cities being in Macedonia. The sending a way of Paul and Silas, chap. 16.39. to gratifie the mad multitude, was a means to bring the word of salvation to those places.

2 And Paul, as his manner was, went in unto them, and three sabbath-days reasoned with them out of the scriptures.

Who was faithful unto him that had called him, and took all occasions to do his Master's work.

The Law and the Prophets▪ which they owned to be of Divine Authority; And from the holy Scriptures alone all knowledg in the things of God, and of our salvation, must be fetched. If any speak of these matters not according to them, it is because they have no light in them, Isa. 8.20. What Scriptures St. Paul alledged [illegible: 1 word] not set down; but they were such as our Saviour [illegible: 1 span] use of, Luke 24.27. for the same purpose. This was customary with Paul, to preach these things unto the Iews first; as Chap. 13.46. till they had put the word of God from them by their incredulity.

3 Opening and alledging, that Christ must needs have suffered, and risen again from the dead: and that this Jesus whom I preach unto you, is Christ.

The Scriptures which he had quoted. The very entrance into God's Word giveth light, Psal. 119.130.

Making the truth concerning our Saviour, which he preached, so plain to the eye of their understanding, as any thing which is exposed to the view of our bodily eyes.

Comparing the words of the Prophets concerning Christ, with those things which were done and suffered by him, Psal. 22.6. Isa. 53. throughout, Matth. 16.21. Luke 24.26, 46.

That Jesus whom Paul preached was the true and only Messiah, and that what was written of the Messiah, was fulfilled in him.

Marginal references: Or, whom I said.

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.

Were so affected towards them, as that they were willing to take the same part or lot with them. The word imports the nearest and intimatest friendship▪ and union; even such as is conjugal.

Such of that Nation as were become Proselytes, who had renounc'd the Idolatry and wicked conversation of the Heathen, amongst whom they lived; and had joyned themselves to the Iews; at least so far as to hear the Law and the Prophets read and expounded in their Synagogues; and did worship but one God, and did injury unto none. Of these we frequently read in this book; as ver. 17. and chap. 13.42, 43. and 16.14.

A considerable number of these believed; yet chap. 13.50. such had stirred up persecution against Paul and Barnabas.

Marginal references: Chap. 28.24.

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 uprore, and assaulted the house of Jason, and sought to bring them out to the people.

Or were not convinced, or perswaded by St. Paul's Sermons and Arguments.

Or Zeal; which as fire in the chimney, its due place, is useful and necessary; but when scatter'd abroad, and out of its place, is most dangerous and destructive

Such as stand in Markets, and publick places, gazing, and having nothing to do.

To what mean and base acts do not blind zeal, and the rage of persecutors descend?

Some think this to be the Greek name which the Hellenists did use for Ioshua, or Iesus. This man was one of the dispersion, who came from Iudea into Syria; and from thence into Macedonia; and is famous so far as the Word of God is preached, for being the Host to Paul and Silas; and is mentioned Rom. 16.21.

For to slay them. Nothing but their blood could quench the thirst of their persecutors: But having no just cause for the spilling of it, they are willing to have others to bear the odium of it.

6 And when they found them not, they drew Jason, and certain brethren unto the rulers of the city, crying , These that have w turned the world upside down, are come hither also;

Being withdrawn, to avoid the popular rage against them, they charge Innovation upon them, as knowing how jealous Rulers are of any alteration. Thus whatsoever mischiefs befel the State, or whatsoever was odious and abominable, was in the Primitive times still charged upon the Christians. The Enemies of God's Church cloathe his servants in beasts skins (painting, and representing them in what forms they please), that every one may hunt and worry them.

Marginal references: Chap. 16.20▪

7 Whom Jason hath received: and these all do contrary to the decrees of Cesar, saying , That there is another king, one Jesus.

Privily, and with design.

The Romans before they were brought under their Emperors (and after that), did not suffer any to be called King without their allowance and approbation; which was also much valued by such unto whom that Honour was bestowed by them.

Besides Cesar, who was called the Lord of the World. This is like to the charge laid against our Saviour; but most maliciously both then and now, and wholly against their own consciences; For they themselves expected the Messiah to be a King, Ioh[illegible: 1 letter] 18.36, 37. and refused and rejected him, because his Kingdom was a spiritual Kingdom, and not of this World.

Marginal references: Luke 23.2. [illegible: 1 word] ▪ 19.12.

8 And they troubled the people, and the rulers of the city, when they heard these things.

Hearing something to have been done against the Roman State, under whom they were, and not knowing what it might come to, or how it might be construed.

For fear of an insurrection and tumult.

9 And when they had taken security of Jason, and of the other, they let them go.

Either being satisfied with their answer, or having Bail for their appearance, if need were; the word only hinting their being satisfied, or contented; as Mark 15.15.

10 ¶ And the brethren immediately sent away Paul and Silas by night unto B[illegible: 1 letter]rea: who coming thither, went into the synagogue of the Jews.

They went still first unto the lost sheep of the House of Israel. In which Paul's invincible love which he speaks of, Rom. 9.2. does manifestly appear. The Iews had every where endeavoured his destruction; he still requites them (what he may) in promoting their salvation.

A City also of Macedonia, not far from Pella, and Thessalonica.

Marginal references: Chap. 9.2[illegible: 1 letter].

11 Th[illegible: 1 letter]se were more noble than those in Thessalonica, in that they received the word with all readine[illegible: 1 letter]s of mind, and searched the scriptures daily, whether those thing[illegible: 1 letter] were so.

The Iews of Berea did excel those of Thessalonica, not so much in birth as in disposition: They were not so prejudiced and obstinate; they patiently heard Paul, they seriously thought upon what he had said, and compared it with the Scriptures. And thus God gave them the preparation of the heart; and they brought their empty Vessels. No wonder then that the Oyl of Grace ran into them, and filled them▪ The Iews do call their Learned men, the sons of Nobles; and according to that expression, these Bereans that had acted so ingenuously and wisely, were said to be more Noble.

Truth dares abide the Test; only false wares need a dark shop to put them off in.

The Scriptures only are our infallible Rule; for they come from God, 2 Tim. 3.16. who cannot lie, Titus 1.2.

Marginal references: Isa. 34.16. Luke 16.29. John 5.39.

12 Therefore many of them believed: also of honourable women which were Greeks, and of men not a few.

God blessing his own gifts, and giving still unto them that had, and made use of them: And would we also lay aside all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted Word, which is able to save our souls, Iames 1.21. we should find the hand of the Lord not to be shortned, but his Word as powerful, as piercing, as converting as ever.

13 But when the Jews of Thessalonica had knowledg that the word of God was preached of Paul at Berea , they came thither also, and stirred up the people.

As the waves are stirred with the wind; a fit Metaphor to represent the fickle multitude by; that as the Sea now rolls one way, then another; or as tottering buildings that shake with every wind.

14 And then immediately the brethren sent away Paul , to go as it were to the sea: but Silas and Timotheus abode there still.

That they might give over the pursuit of him; or at least, be disappointed if they did pursue him, being he went on foot to Athens.

The fury of the persecutors not being so hot against them as against Paul, who was more known or maligned than Silas or Timotheus: Or these might abide there longer, having their Relations in Macedonia.

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.

Who accompanied him, and had undertaken to secure him.

The Greece of Greece, or the Eye of Greece; as Greece was accounted the Eye of the World; and yet with all its Learning did not attain to saving knowledg, until Paul came and preached it. Satan[illegible: 2 letters] malice still causes the Gospel to spread.

Marginal references: Chap. 1[illegible: 1 letter].5.

16 ¶ Now while Paul wait[illegible: 1 letter]d [illegible: 1 letter]or them at A[illegible: 1 letter]hens, his spirit was stirred in him, when he saw the city wholly given to idolatry.

Moved, and sharpned, being highly affected with divers passions, 1. With grief for so learned, and yet blind and miserable a place. 2. With zeal, and an holy desire to instruct and inform it. 3. With anger and indignation against the idolatry and sin that abounded in it.

Or as the marginal reading hath, full of Idols. For we read, that there were more Idols in Athens, than in all Greece besid[illegible: 1 letter]s; and that it was easier to find a God there (that is, a[illegible: 1 letter] Idol) than a man; their Images being as numerous as their Inhabitants.

Marginal references: Or, Full of Idols.

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 [illegible: 1 letter]im.

As ver. 2. still giving the Iews, if there were any, the priority; or having by that means an opportunity to speak unto the Proselytes of the Gentiles.

Who are the devout persons here meant, see Chap. 13.43.

Because of the concourse thither; throwing the Net of the Gospel where there were most Fish; and he himself preaching, as he exhorted others to do, in season and out of season, 2 Tim. 4.2.

18 Then▪ certain philosophers of the Epicureans, and of the Stoicks, encountred him: And some said, What m will this babler say? Other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

Both these sects of Philosophers were the most opposite to Christianity of all others: 1. The Epicureans (so called from one Epicurus) did generally deny, that the World was made, or that it is governed by God; as also, that there were any Rewards or Punishments for men after death, holding nothing to be good but what was so to their senses: And if so, were indeed swine rather than men. 2. The Stoicks were so called from the place where they met at first; and held as bad Opinions as the other did; and denied, that their Wise men were inferior to their Gods; and in some respect preferred them before their Gods; which their Seneca was not free from, Epist. 73. And no wonder if such men oppose the Gospel what they may.

They might amongst the Athenians bring in by publick Authority as many Gods as they would, but none out of their private Opinions; which was the fault charged upon Socrates.

So ignorantly, or maliciously did they pervert St. Paul's words, that they accuse him for making the Resurrection a God too. Probably they heard him often naming▪ the word, and magnifying of the Resurrection, as without which, we were without hope.

They make Paul so contemptible, comparing him to such as live by the off-falls of Corn, which was used to be gathered up as they fell down in measuring, and left to be fed upon by the meanest and poorest of the people.

Marginal references: Or, Base fellow.

19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is?

The city of Athens was divided into five Wards, or parts; one of which was called Areopagus, from the Temple of Mars, which stood upon an hill in it; nigh unto which Temple, or in some part of it, was their chiefest Court kept; and here they judged of all Religious Affairs: here they condemned Diagoras, Protagoras, and Socrates; and hither they bring Paul, tho rather to enquire of him (there being the resort of Learned men) concerning his Doctrine, than to condemn him for it.

Marginal references: Or, Mars hill. It was the highest Court in Athens.

20 For thou bringest certain strange things to our ears: we would know therefore what these things mean.

The greatest Objection which these men had against the Gospel, was, that it was strange and new. That it is not new, was apparent, it having been in the Old Testament (as the ripe fruit is in the blossom) so long ago; and their own Superstitions were but so many Apish imitations of God's Worship. And [illegible: 1 word] these things were strange unto them, they might thank themselves, who had not made due enquiring after them; and had by their not improving the light of Nature, provoked G[illegible: 1 letter]d to withhold further manifestations unto them, Rom. 1.24, 28.

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.

Which must needs have been a considerable number, Athens being then a famous Haven-Town and University; and these strangers might easily take this itch after News from the Natives, who are noted for it b[illegible: 1 letter] Theophrastus, D[illegible: 1 letter] mostbenes, &c.

22 ¶ Then Paul stood in the midst of Ma[illegible: 1 letter]shill, and said, Ye men of Athen[illegible: 1 letter], I perceive that in all things ye are too superstitious.

See ver. 19.

Sometimes this word is taken in a good sense; many then, as now, taking Superstition to be Religion. But it is often taken in a bad sense. Thus Theophrastus says, that a truly pious man is a friend of God; [non-Latin text not transcribed]; but the superstitious man is a flatterer of God. Now this word being then of a kind of middle signification, the Apostle would seem not to bear too hard upon the Athenians, who were devout and religious, according to the measure of their knowledg, and whom he desired to win by love and gentleness.

Marginal references: Or, Court of the Areopagites.

23 For as I passed by, and beheld your devotions, I found an altar with this inscription , TO THE UNKNOWN GOD. Whom therefore ye g ignorantly worship, him declare I unto you.

Any thing unto which Divine Worship and Honour is given.

It is storied, That in a Plague-time, when the Athenians had wearied themselves with their supplications unto all the gods of their Countrey, they were advised by Epaminondas (a devout man amonst them), to erect an Altar unto that god who had the power over that Disease, whosoever he was; which because they did not know, and would be sure not to omit in their devotions, they erected an Altar unto him under the Name of the Unknown God. Some say, there was a more general Inscription, To the Gods of Asia; Europe and Africa, to the unknown and strange Gods; tho the Inscription the Apostle mentions in the singular Number, might be usual too: for the Athenians, who entertain'd all manner of Gods, fearing lest there should be any which they had not heard of, for their greater security, as they imagined, would have an Altar for such also. Now▪ this Vnknown God, St. Paul says, which was worshipped by them, was the true God: For, 1. They had an apprehension, that Christ was the true God, whilst that wonderful Eclipse at his Death was effectually considered amongst them. Hence it is said, that Dionysius, cried out, Deus ignotus in carne patitur. Now the unknown God▪ suffers in the Flesh. 2. The God of the Iews, whose Name the Iews took to be so ineffable, that they would not undertake to speak it; and who was not wholly unknown to Plato and Pythagoras; and who is truly invisible and incomprehensible, might upon that account be thus stiled amongst them.

Marginal references: Or, Gods th[illegible: 2 letters] you worship. 2 Thes. 2▪4.

24 God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples mode with hands:

As if he could be tied to them, or circumscribed by them▪ Yet God did in some respect dwell in his Temple, where he did manifest himself more clearly than in other places: But that was a type of Heaven, the Throne of God.

This seems to be directed against the Epicureans, who held, that the World was without beginning.

Marginal references: Chap. 7.4[illegible: 1 letter].

25 Neither is worshipped with mens hands, as though he needed any thing, seeing he giveth to all li[illegible: 1 letter]e, and breath, and all things;

God is not worshipped or served by holy men, because he wants their service, or any thing that can be offered unto him by them; but because it is their duty and advantage to be imployed in his service and worship, Psal. 50.10, 11.

The breath of life, Gen. 2.7. And in this respect God is called the God of the spirits of all flesh, Numb. 16.22. as the cause of life and breath in all creatures, but especially in man; which made that charge so great against Belshazzar, Dan. 5.23, ult. that his breath was in Gods hand; and yet he had not glorified him.

Marginal references: Psal. 50.8.

26 And hath made of one blood, all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation:

1. To teach all charity and compassion towards one another, being so nearly allied to one another. 2. As also to admire God more in that variety that appears in mens shapes and voices, but especially in the diipositions of their minds; whenas they all come from one stock and stem.

The Apostle asserts the providence of God against these Athenian Philosophers, that nothing comes by chance, or a satuitous concourse of Atomes; but that God is in every thing, tho men know it not, or rather will not consider it, Iob 7.1. and 14.5, 14. This Doctrine was preached by Moses, who tells the people, that God is their life, and the length of their days; that they might love him, and obey his voice, and cleave unto him, Deut. 30.20.

Marginal references: Deut. 32.8.

27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:

The Apostle tells these Philosophers, to whom he spake, the true use of their Philosophy, to improve their knowledg of natural things; to beget in them by it an admiration of the God of Nature: for as from him, so for him are all things. Rom. 11.36.

And although God himself is incorporeal, yet the things which he made are palpable; and did they seek as they ought, they might find a great deal of God out by the creatures, in which his Wisdom, Power and Goodness is manifested, Rom. 1.20.

God filleth all things, especially he is near in the effects of his Wisdom, Goodness and Faithfulness, by which he orders and disposes of all things, to the falling off of a hair from our Heads.

28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his off-spring.

He is the God that made us, that preserve[illegible: 1 letter] us, and not we our selves; he keeps us as in the hollow of his hand, and compasseth our paths. Our breath is in our Nostrils, and when we send it forth, we have none to take in again, unless God furnish us with it, as out of his own hand.

Aratus a Greek Poet; not that St. Paul thought to derive any Authority from these Poets, unto what he had said; but that he might shame them the more by the Testimony of their allowed Authors. Such Quotations as these are (as the bringing in of a Greek into the Temple) very rare; yet besides this, we meet with the like, 1 Cor. 15.33. Titus 1.12.

29 Forasmuch then as we are the off-spring of God, we ought not to think that the G[illegible: 1 letter]dhead is like unto gold, or silver, or stone graven by art and mans device.

Taking man in his natural principles, consisting of Soul and Body, he is not made of Gold and Silver, much less can God be made of them. Our Soul, in which we bear the Image of God, cannot be expressed by any Graving or Painting; much less God whose Image it is. There are two things to be considered in every Image, its matter, and its form or shape; The matter of an Image, let it be never so precious, is much inferior to Man; for, it lies in the earth (be it Gold or Silver) for man to trample upon, until he dig it up, and take it out▪ As for the form of the Image, it is that which men p[illegible: 1 letter]ease to give it, and man is a kind of Creator of it; howsoever it is his workmanship, and the work is more ignoble than the workman; at least not to be adored by him▪

This is spoken by the Apostle in a Poetical expression; according unto what he had cited. We are indeed the Children, and in our Souls bear the Image of God. But as many as have the spirit of Adoption, they partake of Gods Holiness, and imitate his Goodness, and are more like unto him, by whom they are begotten again unto a lively hope, 1 Pet. 1.3. and at the Resurrection they will appear unto all to be his Children, when they shall be acknowledged his Heirs, and Coheirs with Jesus Christ, Rom. 8.17.

According to mans will and pleasure, for the Image cannot determine its self to be made as it would.

Marginal references: Isa. 40.18.

30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:

To prevent an Objection, lest any should think that they might continue in their unbelief, and fare as well as their Progenitors,

God is said to have overlooked them; as if he had counted them unworthy of his Care and Providence: And therefore he did not correct or instruct them. When any are left to go on in their sin, without God's instruction or correction, it is a sad sign that God scorns to look upon them, or to use any means to recover them.

Under the Gospel we are so far from having liberty to do what we list, that we are more nearly concerned to repent and become Holy, Rom. 13.11. Titus 2.11, 12. 1 Pet. 1.14, 15. and that all men, every where, without exception of time or place, are under this command of Repentance; and cursed indeed will he be that does not observe it.

Marginal references: Chap. 14.16.; L[illegible: 1 letter]ke 24.47.

31 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.

That God will judge the world, his enemies have with trembling acknowledged; but when God will judge the world, he hath conceal'd it from his friends; yet the time is already set, Psal 96.13. 2 Cor. 5.10. and we ought to be daily prepared for it.

Shall not the Judge of all the world do right?

Our blessed Saviour, called here man, suitably to his death and resurrection which St. Paul Preached of, as also as man he is thus highly exalted for his debasing of himself for our sakes, Ph[illegible: 1 letter]l. 2.9, 10, 11.

An undeniable proof or argument, it being so difficult a matter to believe a world to come, when we see all things remain as they did in this world; and especially to believe▪ that in the general judgment, Christ whom they had Judged, Condemned and Executed, should be Judge: God therefore did glorify him, by raising him from the dead, that they and we might not be faithless, but believe, Rom. 1.4.

Marginal references: Chap. 10.42.; Or, Offered [illegible: 1 word].; Chap. 2.24.

32 ¶ And when they heard of the resurrectio[illegible: 1 letter] of the dead, some mocked: and others said, We will hear thee again of this matter.

The Epicureans, whom Paul had spoken against in his Doctrine of the Resurrection from the dead, and Judgment to come.

'Tis thought the Stoicks, who did not think the Resurrection to be impossible, but did acknowledg Rewards and Punishments in the world to come; yet, tho [illegible: 1 letter]his seem most likely, the Grace of God is free and powerful, and can subdue any unto its self. We are sure that there be different Soils into which the Seed of the Word is cast▪ Matt. 13

33 So Paul departed from among them.

Leaving what he had said, to God's Blessing, and their Consideration.

34 Howbeit, certain men clave unto him, and believed: among the which was Dionysius the Areopagi[illegible: 1 letter]e, and a woman named Damaris, and others with them.

In more than ordinary friendship, they were as glewed to him; great was their love to the Apostle, by whom their eyes were opened; nay, by who[illegible: 1 letter]e Ministry they were raised from the dead.

One of that great Councel mentioned vers. 19. whose conversion might have a great influence upon many.

Who is thought to have been an honourable woman. Such are mentioned; vers: 12. or she might have been specially eminent for some Grace or Goodness she excelled in, and therefore hath a name upon record in the Word of God.