Church History: A.D. 49 – 52
22When he landed at Caesarea, he went up and greeted the church and then went down to Antioch.
Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church. He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (Acts 18:21), and landed at Cæsarea, (Ac 18:22). He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Cæsarea, and the port at Joppa being dangerous, that was generally made use of. He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, (Acts 15:4). Paul thought it was a necessity to show himself among them, that they might not think his success among them or the Gentiles had made him think of himself either above them or estranged from them, or that the honor God had put upon him made him unmindful of the honor he owed to them. His going to salute the church at Jerusalem intimates that it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them.7
Thursday, March 31, 2011
Wednesday, March 30, 2011
The Second Epistle To The Thessalonians. Part 2
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
This epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single church, and at a particular time; but history has shown that there is a tendency to repeat that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians that he meant to teach that the day of judgment was not far off. Had not this second epistle been written to correct that false interpretation, and to show what was his belief, it would have been charged on him that he was mistaken; and then the inference would have been naturally made that all the prophecies respecting that event were false. The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. This epistle, therefore, is of importance to show
(1.) that the apostle did not believe, or mean to teach, that the end of the world was near. There are many expressions, indeed, which, like those in First Thessalonians, would seem to imply that the apostle held that belief but the explanation of an inspired apostle, of his own sentiments at the time, settled the matter. No one has now a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was near. There is no stronger language on that subject in any of their writings than occurs in the first epistle to the Thessalonians; and Paul, in the second epistle, expressly says that he held no such opinion, and meant to teach no such thing.
(2.) This epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Savior will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the first epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put on his language was unauthorized. The truth is, that it was not the design of God to make known to men the exact time when the Lord Jesus will return to judgment; and all attempts, since the time of Paul, to settle that have failed, and all will doubtless continue to fail, as they always have done.
This epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single church, and at a particular time; but history has shown that there is a tendency to repeat that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians that he meant to teach that the day of judgment was not far off. Had not this second epistle been written to correct that false interpretation, and to show what was his belief, it would have been charged on him that he was mistaken; and then the inference would have been naturally made that all the prophecies respecting that event were false. The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. This epistle, therefore, is of importance to show
(1.) that the apostle did not believe, or mean to teach, that the end of the world was near. There are many expressions, indeed, which, like those in First Thessalonians, would seem to imply that the apostle held that belief but the explanation of an inspired apostle, of his own sentiments at the time, settled the matter. No one has now a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was near. There is no stronger language on that subject in any of their writings than occurs in the first epistle to the Thessalonians; and Paul, in the second epistle, expressly says that he held no such opinion, and meant to teach no such thing.
(2.) This epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Savior will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the first epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put on his language was unauthorized. The truth is, that it was not the design of God to make known to men the exact time when the Lord Jesus will return to judgment; and all attempts, since the time of Paul, to settle that have failed, and all will doubtless continue to fail, as they always have done.
Monday, March 28, 2011
The Second Epistle To The Thessalonians. Part 1
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
This epistle appears to have been written soon after the first, and from the same place--Corinth. The proof of this indeed is not certain, for there are no marks of time or place in the epistle by which these points can be determined. The probability rests upon these grounds:
(1.) That the same persons--Paul, Silas, and Timothy--are associated in both epistles, and are mentioned as being together at the time when they were written, (1Thessalonians 1:1; 2Thessalonians 1:1;) but as there is reason to believe that they did not continue long together, it is to be presumed that one epistle was written soon after the other.
(2.) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his first epistle, (1Thessalonians 2:1-2) an error which he regarded as of great magnitude, and which was producing very unhappy results, (2Thessalonians 3:11-12), and it was natural that he should hasten to correct that error as soon as possible.
(3.) There is some probability that the epistle was written before the troubles came upon him at Corinth, under the administration of Gallio, (Acts 18:12-16); and yet the fact that he saw that the storm was approaching, and hints at it in (2Thessalonians 3:2), "And that we may be delivered from unreasonable and wicked men." If so, this epistle was written but a few months at most, after the first. We may regard the evidence, therefore as sufficiently clear, that this epistle was written at Corinth sometime during the latter part of A.D. 53, or the beginning of A. D. 54.
There is little doubt as to the reason for which it was written. Either by a false interpretation of his former epistle, or by an epistle forged in his name and sent to them, the opinion had become prevalent in the church at Thessalonica, that the Savior was about to appear, and that the end of the world was at hand. (2Thessalonians 2:2). To correct this impression was the main reason for this epistle. Some had become alarmed, and were suffering from unnecessary apprehension, (2Thessalonians 2:2), and some, under the natural belief that labor then was useless, and that property was of no value, had given up all attention to their worldly concerns, (2Thessalonians 3:10-11); and it was of the utmost importance that the error should be corrected. This was done in this second epistle; and, in doing it, Paul, as was usual, intermingled several other points of importance, adapted to the condition of those to whom he wrote.
This epistle appears to have been written soon after the first, and from the same place--Corinth. The proof of this indeed is not certain, for there are no marks of time or place in the epistle by which these points can be determined. The probability rests upon these grounds:
(1.) That the same persons--Paul, Silas, and Timothy--are associated in both epistles, and are mentioned as being together at the time when they were written, (1Thessalonians 1:1; 2Thessalonians 1:1;) but as there is reason to believe that they did not continue long together, it is to be presumed that one epistle was written soon after the other.
(2.) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his first epistle, (1Thessalonians 2:1-2) an error which he regarded as of great magnitude, and which was producing very unhappy results, (2Thessalonians 3:11-12), and it was natural that he should hasten to correct that error as soon as possible.
(3.) There is some probability that the epistle was written before the troubles came upon him at Corinth, under the administration of Gallio, (Acts 18:12-16); and yet the fact that he saw that the storm was approaching, and hints at it in (2Thessalonians 3:2), "And that we may be delivered from unreasonable and wicked men." If so, this epistle was written but a few months at most, after the first. We may regard the evidence, therefore as sufficiently clear, that this epistle was written at Corinth sometime during the latter part of A.D. 53, or the beginning of A. D. 54.
There is little doubt as to the reason for which it was written. Either by a false interpretation of his former epistle, or by an epistle forged in his name and sent to them, the opinion had become prevalent in the church at Thessalonica, that the Savior was about to appear, and that the end of the world was at hand. (2Thessalonians 2:2). To correct this impression was the main reason for this epistle. Some had become alarmed, and were suffering from unnecessary apprehension, (2Thessalonians 2:2), and some, under the natural belief that labor then was useless, and that property was of no value, had given up all attention to their worldly concerns, (2Thessalonians 3:10-11); and it was of the utmost importance that the error should be corrected. This was done in this second epistle; and, in doing it, Paul, as was usual, intermingled several other points of importance, adapted to the condition of those to whom he wrote.
Friday, March 25, 2011
The First Epistle To The Thessalonians. Part 2
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
Paul and Silas were driven away from Thessalonica by the opposition of the Jews. A mob was created by them; the house of Jason was assailed; he and 'certain brethren,' who were supposed to have harbored and secreted Paul and Silas, were dragged before the magistrates and accused of receiving those who "had turned the world upside down," and who were guilty of treason against the Roman emperor, (Acts 17:5-7). So great was the turmoil, and such would be the danger of Paul and Silas if they remained there, that the members of the church decided that they should go to a place of safety, and they were conveyed by night to the neighboring city of Berea. There the gospel was received with more favor, and Paul preached without opposition, until the Jews from Thessalonica, hearing where he was, came and stirred up the people against him, (Acts 17:13). It became necessary again that he should be removed to a place of safety, and he was conducted to Athens; while Silas and Timothy remained at Berea. Timothy, it appears, had accompanied Paul, and had been with him, as well as Luke, at Philippi and Thessalonica, though he is not mentioned as present' with them until the arrival at Berea. When Paul went to Athens, he gave commandment to those who conducted him, that Silas and Timothy should come to him as soon as possible; and while he waited for them at Athens, he delivered the memorable speech on Mars' hill, recorded in (Acts 17:1-34). Their actual arrival at Athens is not mentioned by Luke, (Acts 17:1-34), but that Timothy came to him there appears from (1Thessalonians 3:1-2). "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timotheus our brother, etc., to comfort you concerning your faith." Timothy appears, therefore, to have been with Paul at Athens but a short time, for he sent him back to Thessalonica, and before his return, Paul had gone to Corinth, whereas Silas and Timothy followed him, (Acts 18:5).
Paul had remained but a short time at Athens, and there is internal evidence that the epistle was not written there. In (1Thessalonians 3:1,2), Paul says, that such was his anxiety for them, that he had concluded to remain at Athens alone, and that he had sent Timothy to them from that place to impart to them consolation. In the same epistle, (1Thessalonians 3:6), he speaks of Timothy's return to him before the epistle was written. But, from (Acts 17:1-34) and (Acts 18:5), it is evident that Timothy did not return to Paul at Athens, but that he and Silas came to him after he had left Athens and had gone to Corinth.
This is where Paul had gone after his short visit to Athens, and there he remained a year and a half, (Acts 18:1). It is further evident that the epistle was not written to the Thessalonians so soon as it would be necessary to suppose, if it were written-from Athens. In (1Thessalonians 2:17-18), the author says, "But we, brethren, being taken from you a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." From this it is evident that the apostle had repeatedly endeavored to visit them, but had been hindered. But it is not reasonable to suppose that he had attempted this during the short time that he was in Athens, and so soon after having been driver, away from Berea. It is more probable that this had occurred during his residence at Corinth, and it would seem also from this, that the epistle was written towards the close of his residence there. At the time of writing the epistle, Silas and Timothy were with the apostle, (1Thessalonians 1:1), and we know that they were with him when he was at Corinth, (Acts 18:5).
If this epistle was written, at the time supposed, at Corinth, it must have been about the 13th year of the reign of Claudius, and about A.D. 52. It was the first epistle written by the apostle Paul, and, in some respects, may be allowed to excite a deeper interest on that account than any others of his. The Second Epistle to the Thessalonians is supposed to have been written at the same place, and, probably, in the same year.
Paul and Silas were driven away from Thessalonica by the opposition of the Jews. A mob was created by them; the house of Jason was assailed; he and 'certain brethren,' who were supposed to have harbored and secreted Paul and Silas, were dragged before the magistrates and accused of receiving those who "had turned the world upside down," and who were guilty of treason against the Roman emperor, (Acts 17:5-7). So great was the turmoil, and such would be the danger of Paul and Silas if they remained there, that the members of the church decided that they should go to a place of safety, and they were conveyed by night to the neighboring city of Berea. There the gospel was received with more favor, and Paul preached without opposition, until the Jews from Thessalonica, hearing where he was, came and stirred up the people against him, (Acts 17:13). It became necessary again that he should be removed to a place of safety, and he was conducted to Athens; while Silas and Timothy remained at Berea. Timothy, it appears, had accompanied Paul, and had been with him, as well as Luke, at Philippi and Thessalonica, though he is not mentioned as present' with them until the arrival at Berea. When Paul went to Athens, he gave commandment to those who conducted him, that Silas and Timothy should come to him as soon as possible; and while he waited for them at Athens, he delivered the memorable speech on Mars' hill, recorded in (Acts 17:1-34). Their actual arrival at Athens is not mentioned by Luke, (Acts 17:1-34), but that Timothy came to him there appears from (1Thessalonians 3:1-2). "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timotheus our brother, etc., to comfort you concerning your faith." Timothy appears, therefore, to have been with Paul at Athens but a short time, for he sent him back to Thessalonica, and before his return, Paul had gone to Corinth, whereas Silas and Timothy followed him, (Acts 18:5).
Paul had remained but a short time at Athens, and there is internal evidence that the epistle was not written there. In (1Thessalonians 3:1,2), Paul says, that such was his anxiety for them, that he had concluded to remain at Athens alone, and that he had sent Timothy to them from that place to impart to them consolation. In the same epistle, (1Thessalonians 3:6), he speaks of Timothy's return to him before the epistle was written. But, from (Acts 17:1-34) and (Acts 18:5), it is evident that Timothy did not return to Paul at Athens, but that he and Silas came to him after he had left Athens and had gone to Corinth.
This is where Paul had gone after his short visit to Athens, and there he remained a year and a half, (Acts 18:1). It is further evident that the epistle was not written to the Thessalonians so soon as it would be necessary to suppose, if it were written-from Athens. In (1Thessalonians 2:17-18), the author says, "But we, brethren, being taken from you a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." From this it is evident that the apostle had repeatedly endeavored to visit them, but had been hindered. But it is not reasonable to suppose that he had attempted this during the short time that he was in Athens, and so soon after having been driver, away from Berea. It is more probable that this had occurred during his residence at Corinth, and it would seem also from this, that the epistle was written towards the close of his residence there. At the time of writing the epistle, Silas and Timothy were with the apostle, (1Thessalonians 1:1), and we know that they were with him when he was at Corinth, (Acts 18:5).
If this epistle was written, at the time supposed, at Corinth, it must have been about the 13th year of the reign of Claudius, and about A.D. 52. It was the first epistle written by the apostle Paul, and, in some respects, may be allowed to excite a deeper interest on that account than any others of his. The Second Epistle to the Thessalonians is supposed to have been written at the same place, and, probably, in the same year.
Thursday, March 24, 2011
The First Epistle To The Thessalonians. Part 1
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
Wednesday, March 23, 2011
The First Epistle To The Thessalonians. Part 1
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
Tuesday, March 22, 2011
Pricilla And Aquilla; Acts 18:18 – 21
Church History: Date: A.D. 49-52
Pricilla And Aquilla; Acts 18:18 – 21
18Paul stayed on in Corinth for some time. Then he left the brothers and sailed for Syria, accompanied by Priscilla and Aquila. Before he sailed, he had his hair cut off at Cenchrea because of a vow he had taken. 19They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. 20When they asked him to spend more time with them, he declined. 21But as he left, he promised, "I will come back if it is God's will." Then he set sail from Ephesus.
It is after the arraignment before Gallio, and previous to his departure from Corinth, that we best locate the date of the Second Epistle to the Thessalonians. That it was written in Corinth is determined chiefly by a comparison of its contents with those of the First Epistle. The congregation was still suffering from the same persecution mentioned in the First Epistle (compare 2Thessalonians 3:9 with 1Thessaloins 2:14-16; 3:1-4), and there was still among them some improper excitement in reference to the second coming of the Lord (compare 2Thessalonians 3:1-3 with 1Thessalonians 4:13; 5:3). Both these circumstances indicate that it was written shortly after the first; as soon, perhaps, as Paul could hear from them after their reception of the first. That it was after the arraignment before Gallio, is sufficiently evident, I think, from the absence of those indications of distress in the mind of the writer, which abound in the First Epistle. He did not enjoy this comparative peace of mind until after the persecutions of the Jews culminated and terminated in the scene before Gallio's judgment-seat.8
He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Acts 18:24, Acts 18:26.1
Paul declined an invitation to stay longer. “I must keep this feast” was the reason he gave for his early departure. Most likely the Passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favorable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. I will return again unto you, if God will. And this he did before the expiration of that same year, (Acts 19:1), and spent three years with them, (Acts 20:31), extending and establishing the Church at that place.
Pricilla And Aquilla; Acts 18:18 – 21
18Paul stayed on in Corinth for some time. Then he left the brothers and sailed for Syria, accompanied by Priscilla and Aquila. Before he sailed, he had his hair cut off at Cenchrea because of a vow he had taken. 19They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. 20When they asked him to spend more time with them, he declined. 21But as he left, he promised, "I will come back if it is God's will." Then he set sail from Ephesus.
It is after the arraignment before Gallio, and previous to his departure from Corinth, that we best locate the date of the Second Epistle to the Thessalonians. That it was written in Corinth is determined chiefly by a comparison of its contents with those of the First Epistle. The congregation was still suffering from the same persecution mentioned in the First Epistle (compare 2Thessalonians 3:9 with 1Thessaloins 2:14-16; 3:1-4), and there was still among them some improper excitement in reference to the second coming of the Lord (compare 2Thessalonians 3:1-3 with 1Thessalonians 4:13; 5:3). Both these circumstances indicate that it was written shortly after the first; as soon, perhaps, as Paul could hear from them after their reception of the first. That it was after the arraignment before Gallio, is sufficiently evident, I think, from the absence of those indications of distress in the mind of the writer, which abound in the First Epistle. He did not enjoy this comparative peace of mind until after the persecutions of the Jews culminated and terminated in the scene before Gallio's judgment-seat.8
He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Acts 18:24, Acts 18:26.1
Paul declined an invitation to stay longer. “I must keep this feast” was the reason he gave for his early departure. Most likely the Passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favorable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. I will return again unto you, if God will. And this he did before the expiration of that same year, (Acts 19:1), and spent three years with them, (Acts 20:31), extending and establishing the Church at that place.
Monday, March 21, 2011
Paul In Corinth; Acts 18: 1 – 17 Part 5
Church History: Date: A.D. 49-52
Paul was rudely apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a coalition to harm him. Paul is falsely accused before Gallio: This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods: but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would send to them, and they should listen to him. Paul persuaded them to believe in this prophet, who had come, and to listen to him.
Gallio, upon the first hearing, or rather without any hearing at all, dismissed the case, and did not take any cognizance of it. Paul was going about to make his defense and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, did not take the trouble to examining it.
The parties showed contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. There are many conflicts concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems probable that Sosthenes was a Christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and taken him away, when Gallio dismissed the cause; so that, when they could not attack Paul, they attacked the one who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (1Corinthians 1:1), as he does Timothy in his second, and it is probable that this was him; he is said to be a ruler of the synagogue, either joint-ruler with Crispus, or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel.
Paul was rudely apprehended, and brought before Gallio; The Jews made insurrection with one accord against Paul. They were the ringleaders of all the mischief against Paul, and they entered into a coalition to harm him. Paul is falsely accused before Gallio: This fellow persuades men to worship God contrary to the law. They could not charge him with persuading men not to worship God at all, or to worship other gods: but only to worship God in a way contrary to the law. The Romans allowed the Jews in their provinces the observance of their own law; and what then? Must those therefore be prosecuted as criminals who worship God in any other way? Does their toleration include a power of imposition? But the charge was unjust; for their own law had in it a promise of a prophet whom God would send to them, and they should listen to him. Paul persuaded them to believe in this prophet, who had come, and to listen to him.
Gallio, upon the first hearing, or rather without any hearing at all, dismissed the case, and did not take any cognizance of it. Paul was going about to make his defense and to show that he did not teach men to worship God contrary to the law; but the judge, being resolved not to pass any sentence upon this cause, did not take the trouble to examining it.
The parties showed contempt upon the court, when they took Sosthenes and beat him before the judgment-seat. There are many conflicts concerning this matter, because it is uncertain who this Sosthenes was, and who the Greeks were that abused him. It seems probable that Sosthenes was a Christian, and Paul's particular friend, that appeared for him on this occasion, and probably had taken care of his safety, and taken him away, when Gallio dismissed the cause; so that, when they could not attack Paul, they attacked the one who protected him. It is certain that there was one Sosthenes that was a friend of Paul, and well known at Corinth; it is likely he was a minister, for Paul calls him his brother, and joins him with himself in his first epistle to the church at Corinth (1Corinthians 1:1), as he does Timothy in his second, and it is probable that this was him; he is said to be a ruler of the synagogue, either joint-ruler with Crispus, or a ruler of one synagogue, as Crispus was of another. As for the Greeks that abused him, it is very probable that they were either Hellenist Jews, or Jewish Greeks, those that joined with the Jews in opposing the gospel.
Friday, March 18, 2011
Paul In Corinth; Acts 18: 1 – 17 Part 4
Church History: Date: A.D. 49-52
Paul was encouraged by a vision to go on with his work at Corinth. Jesus spoke to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or not. He wondered what method he should take here, and what probability there was of success. It was then Christ appeared to him, and in the multitude of his thoughts within him it delighted his soul with divine consolations. He renewed his commission and charge to preach the gospel: "Be not afraid of the Jews; though they are very outrageous, and perhaps they are enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against you but what is given to them from above. Plead your message boldly. Christ assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: "Be not afraid, for I am with you, to protect you, and to support you. He gave him a guarantee of protection: "No man shall hurt you; you will be delivered out of the hands of wicked and unreasonable men and not be driven away, as you were from other places, by persecution." He does not promise that he would not be arrested. (for the next news we hear is that he is arrested and brought into court. (Acts 18:12)
He continued at Corinth a year and a half, not to take it easy, but to follow his work, teaching the word of God among them; and, as it was a tourist city, he had opportunity there of preaching the gospel to strangers, and sending notice of it therefore to other countries. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.7
Paul is accused by the Jews before the Roman governor. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Sweet Gallio, for his sweet disposition; and is said to have been universally beloved.
Paul was encouraged by a vision to go on with his work at Corinth. Jesus spoke to Paul in the night by a vision; when he was musing on his work, communing with his own heart upon his bed, and considering whether he should continue here or not. He wondered what method he should take here, and what probability there was of success. It was then Christ appeared to him, and in the multitude of his thoughts within him it delighted his soul with divine consolations. He renewed his commission and charge to preach the gospel: "Be not afraid of the Jews; though they are very outrageous, and perhaps they are enraged by the conversion of the chief ruler of their synagogue. Be not afraid of the magistrates of the city, for they have no power against you but what is given to them from above. Plead your message boldly. Christ assured him of his presence with him, which was sufficient to animate him, and put life and spirit into him: "Be not afraid, for I am with you, to protect you, and to support you. He gave him a guarantee of protection: "No man shall hurt you; you will be delivered out of the hands of wicked and unreasonable men and not be driven away, as you were from other places, by persecution." He does not promise that he would not be arrested. (for the next news we hear is that he is arrested and brought into court. (Acts 18:12)
He continued at Corinth a year and a half, not to take it easy, but to follow his work, teaching the word of God among them; and, as it was a tourist city, he had opportunity there of preaching the gospel to strangers, and sending notice of it therefore to other countries. Soon after Paul came to Corinth, it is supposed, he wrote the first epistle to the Thessalonians, which in order of time was the first of all the epistles he wrote by divine inspiration; and the second epistle to the same church was written not long after. Ministers may be serving Christ, and promoting the great ends of their ministry, by writing good letters, as well as by preaching good sermons.7
Paul is accused by the Jews before the Roman governor. The governor was Gallio, deputy of Achaia, that is, proconsul; for Achaia was a consular province of the empire. This Gallio was elder brother to the famous Seneca; in his youth he was called Novatus, but took the name of Gallio upon his being adopted into the family of Julius Gallio; he is described by Seneca, his brother, to be a man of great ingenuous and great probity, and a man of wonderful good temper; he was called Sweet Gallio, for his sweet disposition; and is said to have been universally beloved.
Thursday, March 17, 2011
Paul In Corinth; Acts 18: 1 – 17 Part 3
Church History: Date: A.D. 49-52
Paul declared himself finished them, and left them to perish in their unbelief. He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried everything, but all was in vain, so that if they perish in their unbelief their blood is not on his hands. They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If anything would frighten them at last into a compliance with the gospel, surely this would.7
Upon leaving the synagogue, he was not driven into the streets for a meeting-place; but, as was usually the case, while he was urging, with so little success, the claims of Jesus upon the Jews, at least one Gentile, who had learned to worship the true God, heard him more favorably, and offered him the use of his private dwelling, which stood close by. Justus was not yet a disciple, but, as suits the meaning of his name, he was disposed to see justice done to the persecuted apostle.8
Crispus was the chief ruler of the synagogue. He held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Crispus, Sosthenes was chosen to succeed him. Many of the Corinthians to whom the Luke refers were probably Gentiles, and were the fruits of the apostle's labors after he had ceased to preach among the Jews.
Paul declared himself finished them, and left them to perish in their unbelief. He had done his part, and was clean from the blood of their souls; he had, like a faithful watchman, given them warning, and thereby had delivered his soul, though he could not prevail to deliver theirs. He had tried everything, but all was in vain, so that if they perish in their unbelief their blood is not on his hands. They would certainly perish if they persisted in their unbelief, and the blame would lie wholly upon themselves: "Your blood be upon your own heads, you will be your own destroyers, your nation will be ruined in this world, and particular persons will be ruined in the other world, and you alone shall bear it." If anything would frighten them at last into a compliance with the gospel, surely this would.7
Upon leaving the synagogue, he was not driven into the streets for a meeting-place; but, as was usually the case, while he was urging, with so little success, the claims of Jesus upon the Jews, at least one Gentile, who had learned to worship the true God, heard him more favorably, and offered him the use of his private dwelling, which stood close by. Justus was not yet a disciple, but, as suits the meaning of his name, he was disposed to see justice done to the persecuted apostle.8
Crispus was the chief ruler of the synagogue. He held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Crispus, Sosthenes was chosen to succeed him. Many of the Corinthians to whom the Luke refers were probably Gentiles, and were the fruits of the apostle's labors after he had ceased to preach among the Jews.
Wednesday, March 16, 2011
Paul In Corinth; Acts 18: 1 – 17 Part 2
Church History: Date: A.D. 49-52
The Jewish synagogue at Corinth was the place that Paul chose, hoping to gather the beginnings of his Christian church out of the converted Jews. He reasoned with them in the synagogue every Sabbath. Her preached concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord's life. He persuaded the Jews and the Greeks alike. Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labor in Achaia, (Romans 16:5); and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, (1Corinthians 1:14-16).1
When Paul was obliged to leave Berea, because of the persecution raised up against him there, he left Silas and Timothy behind. He later sent word for them to rejoin him at Athens as soon as possible. It appears, from (1Thessilonians 3:10), that, on Timothy's coming to Athens; Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they labored here is uncertain, but they did not rejoin him until sometime after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles.
Paul was pressed in spirit, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. "And when Silas and Timothy came from Macedonia, Paul devoted all of his time, now that he had their assistance, to preaching the Gospel.
Many of the Jews, actually most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasoning or the most winning persuasions. They opposed Paul’s teachings and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, (compare Revelation 13:5-6). To justify their infidelity, they broke out into downright blasphemy.
The Jewish synagogue at Corinth was the place that Paul chose, hoping to gather the beginnings of his Christian church out of the converted Jews. He reasoned with them in the synagogue every Sabbath. Her preached concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord's life. He persuaded the Jews and the Greeks alike. Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labor in Achaia, (Romans 16:5); and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, (1Corinthians 1:14-16).1
When Paul was obliged to leave Berea, because of the persecution raised up against him there, he left Silas and Timothy behind. He later sent word for them to rejoin him at Athens as soon as possible. It appears, from (1Thessilonians 3:10), that, on Timothy's coming to Athens; Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they labored here is uncertain, but they did not rejoin him until sometime after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles.
Paul was pressed in spirit, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. "And when Silas and Timothy came from Macedonia, Paul devoted all of his time, now that he had their assistance, to preaching the Gospel.
Many of the Jews, actually most of them, persisted in their contradiction to the gospel of Christ, and would not yield to the strongest reasoning or the most winning persuasions. They opposed Paul’s teachings and blasphemed; they set themselves in battle array (so the word signifies) against the gospel; they joined hand in hand to stop the progress of it. They resolved they would not believe it themselves, and would do all they could to keep others from believing it. They could not argue against it, but what was wanting in reason they made up in ill language: they blasphemed, spoke reproachfully of Christ, and in him of God himself, (compare Revelation 13:5-6). To justify their infidelity, they broke out into downright blasphemy.
Tuesday, March 15, 2011
Paul In Corinth; Acts 18: 1 – 17 Part 1
Church History: Date: A.D. 49-52
1After this, Paul left Athens and went to Corinth. 2There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all the Jews to leave Rome. Paul went to see them, 3 and because he was a tentmaker as they were, he stayed and worked with them. 4Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks. 5When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ. 6But when the Jews opposed Paul and became abusive, he shook out his clothes in protest and said to them, "Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles." 7Then Paul left the synagogue and went next door to the house of Titus Justus, a worshiper of God. 8Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the Corinthians who heard him believed and were baptized. 9One night the Lord spoke to Paul in a vision: "Do not be afraid; keep on speaking, do not be silent. 10For I am with you, and no one is going to attack and harm you, because I have many people in this city." 11So Paul stayed for a year and a half, teaching them the word of God. 12While Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him into court. 13"This man," they charged, "is persuading the people to worship God in ways contrary to the law." 14Just as Paul was about to speak, Gallio said to the Jews, "If you Jews were making a complaint about some misdemeanor or serious crime, it would be reasonable for me to listen to you. 15But since it involves questions about words and names and your own law, settle the matter yourselves. I will not be a judge of such things." 16So he had them ejected from the court. 17 Then they all turned on Sosthenes the synagogue ruler and beat him in front of the court. But Gallio showed no concern whatever.
Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lechaeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece; and, at the same time, one of the most luxurious, effeminate, proud, ostentatious, and dissolute. Eroticism, here was not only practiced and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendor of the city arose from the offerings made by erotic passion in the very temples of this goddess. No city of ancient times was more extravagant. It was the Paris of antiquity; the seat of splendor, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendor, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterwards wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans, 146 years before Christ; and during the fire, several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterwards restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendor, and soon relapsed into its former dissipation and licentiousness. Paul arrived there A.D. 51 or 52.2
1After this, Paul left Athens and went to Corinth. 2There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all the Jews to leave Rome. Paul went to see them, 3 and because he was a tentmaker as they were, he stayed and worked with them. 4Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks. 5When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Christ. 6But when the Jews opposed Paul and became abusive, he shook out his clothes in protest and said to them, "Your blood be on your own heads! I am clear of my responsibility. From now on I will go to the Gentiles." 7Then Paul left the synagogue and went next door to the house of Titus Justus, a worshiper of God. 8Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the Corinthians who heard him believed and were baptized. 9One night the Lord spoke to Paul in a vision: "Do not be afraid; keep on speaking, do not be silent. 10For I am with you, and no one is going to attack and harm you, because I have many people in this city." 11So Paul stayed for a year and a half, teaching them the word of God. 12While Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him into court. 13"This man," they charged, "is persuading the people to worship God in ways contrary to the law." 14Just as Paul was about to speak, Gallio said to the Jews, "If you Jews were making a complaint about some misdemeanor or serious crime, it would be reasonable for me to listen to you. 15But since it involves questions about words and names and your own law, settle the matter yourselves. I will not be a judge of such things." 16So he had them ejected from the court. 17 Then they all turned on Sosthenes the synagogue ruler and beat him in front of the court. But Gallio showed no concern whatever.
Corinth was the capital of Achaia, called anciently Ephyra, and was seated on the isthmus which divides the Peloponnesus from Attica. The city itself stood on a little island; it had two ports, Lechaeum on the west, and Cenchrea on the east. It was one of the most populous and wealthy cities of Greece; and, at the same time, one of the most luxurious, effeminate, proud, ostentatious, and dissolute. Eroticism, here was not only practiced and allowed, but was consecrated by the worship of Venus; and no small part of the wealth and splendor of the city arose from the offerings made by erotic passion in the very temples of this goddess. No city of ancient times was more extravagant. It was the Paris of antiquity; the seat of splendor, and show, and corruption. Yet even here, notwithstanding all the disadvantages of splendor, gaiety, and dissoluteness, Paul entered on the work of rearing a church; and here he was eminently successful. The two epistles which he afterwards wrote to this church show the extent of his success; and the well-known character and propensities of the people will account for the general drift of the admonitions and arguments in those epistles. Corinth was destroyed by the Romans, 146 years before Christ; and during the fire, several metals in a fused state, running together, produced the composition known as Corinthian brass. It was afterwards restored by Julius Caesar, who planted in it a Roman colony. It soon regained its ancient splendor, and soon relapsed into its former dissipation and licentiousness. Paul arrived there A.D. 51 or 52.2
Monday, March 14, 2011
Paul In Athens; Acts 17:15 – 34 Part 8
Church History: Date: A.D. 49-52
The gospel had as little success at Athens as anywhere; for the pride of the philosophers there, as of the Pharisees at Jerusalem, prejudiced them against the gospel of Christ. 1. Some ridiculed Paul and his preaching. They heard him patiently until he came to speak of the resurrection of the dead, and then some of them began to hiss him: they mocked. What he had said before was somewhat like what they had sometimes heard in their own schools, and some notion they had of a resurrection, as it signifies a future state; but, if he speak of a resurrection of the dead, though it be of the resurrection of Christ himself, it is altogether incredible to them, and they cannot bear so much as to hear of it, as being contrary to a principle of their philosophy. This great doctrine, which is the saints' joy, is their jest; when it was mentioned to them they mocked, and made a laughing matter of it. Others were willing to take time to consider of it; they said, We will listen again. They would not presently comply with what Paul said, nor oppose it; but we will listen to it again, of the resurrection of the dead.
Yet there were some that believed his message. There were certain men that adhered to him, and believed. When he departed from them, they would not part with him. Wherever he went, they would follow him, with a resolution to adhere to the doctrine he preached, which they believed. Two are particularly named; one was an eminent man, Dionysius the Areopagite, one of that high court or great council that sat in Areopagus, or Mars' Hill. He was a judge, a senator, one of those before whom Paul was summoned to appear; his judge becomes his convert. The account which the ancients give of this Dionysius is that he was bred at Athens, had studied astrology in Egypt, where he took notice of the miraculous eclipse at our Savior’s passion, that, returning to Athens, he became a senator, disputed with Paul, and was by him converted from his error and idolatry; and, being by him thoroughly instructed, was made the first bishop of Athens. The woman named Damaris was, as some think, the wife of Dionysius; but, rather, some other person of quality; and, though there was not so great a harvest gathered in at Athens as there was at other places, yet, these few being brought upon there, Paul had no reason to say he had labored in vain.
The gospel had as little success at Athens as anywhere; for the pride of the philosophers there, as of the Pharisees at Jerusalem, prejudiced them against the gospel of Christ. 1. Some ridiculed Paul and his preaching. They heard him patiently until he came to speak of the resurrection of the dead, and then some of them began to hiss him: they mocked. What he had said before was somewhat like what they had sometimes heard in their own schools, and some notion they had of a resurrection, as it signifies a future state; but, if he speak of a resurrection of the dead, though it be of the resurrection of Christ himself, it is altogether incredible to them, and they cannot bear so much as to hear of it, as being contrary to a principle of their philosophy. This great doctrine, which is the saints' joy, is their jest; when it was mentioned to them they mocked, and made a laughing matter of it. Others were willing to take time to consider of it; they said, We will listen again. They would not presently comply with what Paul said, nor oppose it; but we will listen to it again, of the resurrection of the dead.
Yet there were some that believed his message. There were certain men that adhered to him, and believed. When he departed from them, they would not part with him. Wherever he went, they would follow him, with a resolution to adhere to the doctrine he preached, which they believed. Two are particularly named; one was an eminent man, Dionysius the Areopagite, one of that high court or great council that sat in Areopagus, or Mars' Hill. He was a judge, a senator, one of those before whom Paul was summoned to appear; his judge becomes his convert. The account which the ancients give of this Dionysius is that he was bred at Athens, had studied astrology in Egypt, where he took notice of the miraculous eclipse at our Savior’s passion, that, returning to Athens, he became a senator, disputed with Paul, and was by him converted from his error and idolatry; and, being by him thoroughly instructed, was made the first bishop of Athens. The woman named Damaris was, as some think, the wife of Dionysius; but, rather, some other person of quality; and, though there was not so great a harvest gathered in at Athens as there was at other places, yet, these few being brought upon there, Paul had no reason to say he had labored in vain.
Friday, March 11, 2011
Paul In Athens; Acts 17:15 – 34 Part 7
Church History: Date: A.D. 49-52
He shows them that they needed instruction. They had lost the knowledge of the true God that made them, in the worship of false gods that they had made. I perceive that in all things you are too superstitious. The crime he charges upon them is giving that glory to others which is due to God only, that they feared and worshipped demons, spirits that they supposed inhabited the images to which they directed their worship. "It is time for you to be told that there is but one God who are multiplying deities above any of your neighbors, and mingle your idolatries with all your affairs. You are in all things too superstitious, you easily admit everything that comes under a show of religion, but it is that which corrupts it more and more; I bring you that which will reform it." Their neighbors praised them for this as a pious people, but Paul condemns them for it. Yet it is observable how he modifies the charge, does not aggravate it, to provoke them. He uses a word which among them was taken in a good sense: You are in every way more than ordinarily religious, so some read it; you are very devout in your way. They charged Paul with setting forth new demons: "Nay," says he, "you have demons enough already; I will not add to the number of them."
He shows them that they themselves had set the example for the declaring of this one true God, by setting up an altar to the unknown God. This intimated an acknowledgment that there was a God who was yet to them an unknown God; and it is sad to think that at Athens, a place which was supposed to have the monopoly of wisdom, the true God was an unknown God, the only God that was unknown.
He confirms his doctrine of one living and true God, by his works of creation and providence: "The God whom I declare unto you to be the sole object of your devotion, and call you to the worship of, is the God that made the world and governs it; and, by the visible proofs of these, you may be led to this invisible Being. He is the God that made the world, and all things therein; the Father almighty, the Creator of heaven and earth. He is therefore Lord of heaven and earth, that is, he is the rightful owner, proprietor, and possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making heaven and earth. If he created all, without doubt he has the disposing of all: and, where he gives being, he has an indisputable right to give law.
He is, in a particular manner, the Creator of men, of all men. He made of one blood all nations of men. He made the first man, he makes every man, is the former of every man's body and the Father of every man's spirit. He has made the nations of men, not only all men in the nations, but as nations in their political capacity; he is their founder, and disposed them into communities for their mutual preservation and benefit. He made them all of one blood, of one and the same nature; he fashions their heart alike. Descended from one and the same common ancestor, in Adam they are all akin, so they are in Noah, that hereby they might be engaged in mutual affection and assistance, as fellow-creatures and brethren.
He is the great benefactor of the whole creation. He gives to all life, and breath, and all things. He not only breathed into the first man the breath of life, but still breathes it into every man. He gave us these souls he formed the spirit of man within him. He not only gave us our life and breath, when he brought us into being, but he is continually giving them to us; his providence is a continued creation. We are his offspring. (Deuteronomy 32:6,18)
He proceeds to call them all to repent of their idolatries, and to turn from them.. This is the practical part of Paul's sermon before the university; having declared God to them. He properly presses upon them repentance towards God, and would also have taught them faith towards our Lord Jesus Christ, if they had had the patience to hear him. Having shown them the absurdity of their worshipping other gods, he persuades them to go on no longer in that foolish way of worship, but to return from it to the living and true God.
He shows them that they needed instruction. They had lost the knowledge of the true God that made them, in the worship of false gods that they had made. I perceive that in all things you are too superstitious. The crime he charges upon them is giving that glory to others which is due to God only, that they feared and worshipped demons, spirits that they supposed inhabited the images to which they directed their worship. "It is time for you to be told that there is but one God who are multiplying deities above any of your neighbors, and mingle your idolatries with all your affairs. You are in all things too superstitious, you easily admit everything that comes under a show of religion, but it is that which corrupts it more and more; I bring you that which will reform it." Their neighbors praised them for this as a pious people, but Paul condemns them for it. Yet it is observable how he modifies the charge, does not aggravate it, to provoke them. He uses a word which among them was taken in a good sense: You are in every way more than ordinarily religious, so some read it; you are very devout in your way. They charged Paul with setting forth new demons: "Nay," says he, "you have demons enough already; I will not add to the number of them."
He shows them that they themselves had set the example for the declaring of this one true God, by setting up an altar to the unknown God. This intimated an acknowledgment that there was a God who was yet to them an unknown God; and it is sad to think that at Athens, a place which was supposed to have the monopoly of wisdom, the true God was an unknown God, the only God that was unknown.
He confirms his doctrine of one living and true God, by his works of creation and providence: "The God whom I declare unto you to be the sole object of your devotion, and call you to the worship of, is the God that made the world and governs it; and, by the visible proofs of these, you may be led to this invisible Being. He is the God that made the world, and all things therein; the Father almighty, the Creator of heaven and earth. He is therefore Lord of heaven and earth, that is, he is the rightful owner, proprietor, and possessor, of all the beings, powers, and riches of the upper and lower world, material and immaterial, visible and invisible. This follows from his making heaven and earth. If he created all, without doubt he has the disposing of all: and, where he gives being, he has an indisputable right to give law.
He is, in a particular manner, the Creator of men, of all men. He made of one blood all nations of men. He made the first man, he makes every man, is the former of every man's body and the Father of every man's spirit. He has made the nations of men, not only all men in the nations, but as nations in their political capacity; he is their founder, and disposed them into communities for their mutual preservation and benefit. He made them all of one blood, of one and the same nature; he fashions their heart alike. Descended from one and the same common ancestor, in Adam they are all akin, so they are in Noah, that hereby they might be engaged in mutual affection and assistance, as fellow-creatures and brethren.
He is the great benefactor of the whole creation. He gives to all life, and breath, and all things. He not only breathed into the first man the breath of life, but still breathes it into every man. He gave us these souls he formed the spirit of man within him. He not only gave us our life and breath, when he brought us into being, but he is continually giving them to us; his providence is a continued creation. We are his offspring. (Deuteronomy 32:6,18)
He proceeds to call them all to repent of their idolatries, and to turn from them.. This is the practical part of Paul's sermon before the university; having declared God to them. He properly presses upon them repentance towards God, and would also have taught them faith towards our Lord Jesus Christ, if they had had the patience to hear him. Having shown them the absurdity of their worshipping other gods, he persuades them to go on no longer in that foolish way of worship, but to return from it to the living and true God.
Thursday, March 10, 2011
Paul In Athens; Acts 17:15 – 34 Part 6
Church History: Date: A.D. 49-52
All of the natives of Athenians and strangers who came there for their education, spent their time in little else but to either tell or to hear new thing This is why they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. They were all for conversation. Paul challenges his pupils to give consideration to reading and meditation (1Timothy 4:13,15), but they despised those old-fashioned ways of getting knowledge, and preferred that of telling and hearing. It is true that good company is of great use to a man, and will polish one that has laid a good foundation in study; but that knowledge will be very flashy and superficial if it is gotten by conversation only. They were affected by novel ideas; they were in favor of telling and hearing some new thing. They were for new schemes and new ideas in philosophy, new forms and plans of government in politics, and, in religion, for new god. They meddled in other people's business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, (1Timothy 5:13). To tell or hear the news concerning the public affairs in our own or other nations, and concerning our neighbors and friends, is of good use now and then; but to become newsmongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.7
Paul's sermon at Athens was designed as a sermon to heathens. It was intended for those that worshipped false gods, and new little of the true God. To them the scope of their discussion was quite different from what it was to the Jews. In the former case their business was to lead their listeners by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the latter it was to lead them by the common works of providence to the knowledge of the Creator, and the worship of him. One discourse of this kind we had previously to the rude idolaters of Lystra that deified the apostles (Acts 14:15); the one recorded here is to the more polite and refined idolaters at Athens, and an admirable discourse it is, and every way suited to his auditory and the design he had upon them.
His intention is to bring them to the knowledge of the only living and true God, as the sole and proper object of their adoration. He is here obliged to lay the foundation, and to instruct them in the first principle of all religion, that there is a God, and that God is but one. When he preached against the gods they worshipped, he had no desire to draw them to atheism, but to the service of the true Deity. Socrates, who had exposed the pagan idolatry, was indicted in this very court, and condemned, not only because he did not regard those to be gods whom the city regarded to be so, but because he introduced new demons; and this was the charge against Paul. Now he tacitly agrees to the former part of the charge, but guards against the latter, by declaring that he does not introduce any new gods, but leads them to the knowledge of one God, the Ancient of days.
All of the natives of Athenians and strangers who came there for their education, spent their time in little else but to either tell or to hear new thing This is why they were inquisitive concerning Paul's doctrine, not because it was good, but because it was new. They were all for conversation. Paul challenges his pupils to give consideration to reading and meditation (1Timothy 4:13,15), but they despised those old-fashioned ways of getting knowledge, and preferred that of telling and hearing. It is true that good company is of great use to a man, and will polish one that has laid a good foundation in study; but that knowledge will be very flashy and superficial if it is gotten by conversation only. They were affected by novel ideas; they were in favor of telling and hearing some new thing. They were for new schemes and new ideas in philosophy, new forms and plans of government in politics, and, in religion, for new god. They meddled in other people's business, and were inquisitive concerning that, and never minded their own. Tattlers are always busy bodies, (1Timothy 5:13). To tell or hear the news concerning the public affairs in our own or other nations, and concerning our neighbors and friends, is of good use now and then; but to become newsmongers, and to spend our time in nothing else, is to lose that which is very precious for the gain of that which is worth little.7
Paul's sermon at Athens was designed as a sermon to heathens. It was intended for those that worshipped false gods, and new little of the true God. To them the scope of their discussion was quite different from what it was to the Jews. In the former case their business was to lead their listeners by prophecies and miracles to the knowledge of the Redeemer, and faith in him; in the latter it was to lead them by the common works of providence to the knowledge of the Creator, and the worship of him. One discourse of this kind we had previously to the rude idolaters of Lystra that deified the apostles (Acts 14:15); the one recorded here is to the more polite and refined idolaters at Athens, and an admirable discourse it is, and every way suited to his auditory and the design he had upon them.
His intention is to bring them to the knowledge of the only living and true God, as the sole and proper object of their adoration. He is here obliged to lay the foundation, and to instruct them in the first principle of all religion, that there is a God, and that God is but one. When he preached against the gods they worshipped, he had no desire to draw them to atheism, but to the service of the true Deity. Socrates, who had exposed the pagan idolatry, was indicted in this very court, and condemned, not only because he did not regard those to be gods whom the city regarded to be so, but because he introduced new demons; and this was the charge against Paul. Now he tacitly agrees to the former part of the charge, but guards against the latter, by declaring that he does not introduce any new gods, but leads them to the knowledge of one God, the Ancient of days.
Wednesday, March 9, 2011
Paul In Athens; Acts 17:15 – 34 Part 5
Church History: Date: A.D. 49-52
They proposed to give him a free, full, fair, and public hearing. They had heard some broken pieces of his doctrine, and are now willing to have a better knowledge of it. They perceived it as strange and surprising, and very different from the philosophy that had for many ages been taught and professed at Athens. "It is a new doctrine, which we do not understand the drift and design of. He brought some strange things to their ears, which they had never heard of before, and didn’t know what to make of now." By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, or else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to, which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe. They desired to know more about it, only because it was new and strange: "May we know what this new doctrine is? Or, is it (like the mysteries of the gods) to be kept as a profound secret? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was only fitting they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it until they had had some account of it. The place they brought him to, to give this public declaration of his doctrine; was to Areopagus, the same word that is translated as Mars' Hill; it was the town-house, or guildhall of their city, where the magistrates met for public business, and where the courts of justice were kept. It was like the theatre in the university, or the schools, where learned men met to communicate their ideas. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to be censured by this court. Diagoras was put to death by them, as showing contempt for the gods; no new Gods could be admitted without their approval. This is why they brought Paul to be tried, not as a criminal but as a candidate.
They proposed to give him a free, full, fair, and public hearing. They had heard some broken pieces of his doctrine, and are now willing to have a better knowledge of it. They perceived it as strange and surprising, and very different from the philosophy that had for many ages been taught and professed at Athens. "It is a new doctrine, which we do not understand the drift and design of. He brought some strange things to their ears, which they had never heard of before, and didn’t know what to make of now." By this it should seem that, among all the learned books they had, they either had not, or heeded not, the books of Moses and the prophets, or else the doctrine of Christ would not have been so perfectly new and strange to them. There was but one book in the world that was of divine inspiration, and that was the only book they were strangers to, which, if they would have given a due regard to it, would, in its very first page, have determined that great controversy among them about the origin of the universe. They desired to know more about it, only because it was new and strange: "May we know what this new doctrine is? Or, is it (like the mysteries of the gods) to be kept as a profound secret? If it may be, we would gladly know, and desire thee to tell us, what these things mean, that we may be able to pass a judgment upon them." This was a fair proposal; it was only fitting they should know what this doctrine was before they embraced it; and they were so fair as not to condemn it until they had had some account of it. The place they brought him to, to give this public declaration of his doctrine; was to Areopagus, the same word that is translated as Mars' Hill; it was the town-house, or guildhall of their city, where the magistrates met for public business, and where the courts of justice were kept. It was like the theatre in the university, or the schools, where learned men met to communicate their ideas. The court of justice which sat here was famous for its equity, which drew appeals to it from all parts; if any denied a God, he was liable to be censured by this court. Diagoras was put to death by them, as showing contempt for the gods; no new Gods could be admitted without their approval. This is why they brought Paul to be tried, not as a criminal but as a candidate.
Tuesday, March 8, 2011
Paul In Athens; Acts 17:15 – 34 Part 4
Church History: Date: A.D. 49-52
The Epicureans, who thought God was like themselves, an idle inactive being, that minded nothing, or put any difference between good and evil. They would not admit that God made the world or that he governs it; nor that man needs have any sense of right or wrong or of what he says or does. There is no punishment to fear nor rewards to hope for, all which lead to the atheistically notions leveled against Christianity. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves.
The Stoics, who thought they were as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye. They made their virtuous man to be equal to God himself, even to be superior. There is that in which a wise man exceeds God, so Seneca: to which Christianity is directly opposite, as it teaches us to deny ourselves and abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all.
They differed in their opinions about him; just like they did with Christ. Some called him a babbler. They thought he spoke without any design, saying whatever came to mind, as men of crazed imaginations do. What will this babbler say next? They called him a scatterer of words, throwing out one idle word or story here and another there, without any trace of significance. Others said he was advocating strange gods, and thought he spoke with intentions of making himself important by that means. And, if he had strange gods to introduce to them, he could not bring them to a better place than to Athens. He did not, as many did, directly set forth new gods, nor avowedly; but they thought he seemed to do so, because he preached to them about Jesus, and the resurrection. From his first arriving among them he concentrated on these two things, which are indeed the principal doctrines of Christianity. "Jesus they took for a new god, and the resurrection, for a new goddess." Thus they lost the benefit of the Christian doctrine by dressing it up in a pagan dialect, as if believing in Jesus, and looking for the resurrection, were the worshipping of new demons.
The Epicureans, who thought God was like themselves, an idle inactive being, that minded nothing, or put any difference between good and evil. They would not admit that God made the world or that he governs it; nor that man needs have any sense of right or wrong or of what he says or does. There is no punishment to fear nor rewards to hope for, all which lead to the atheistically notions leveled against Christianity. The Epicureans indulged themselves in all the pleasures of sense, and placed their happiness in them, in what Christ has taught us in the first place to deny ourselves.
The Stoics, who thought they were as good as God, and indulged themselves as much in the pride of life as the Epicureans did in the lusts of the flesh and of the eye. They made their virtuous man to be equal to God himself, even to be superior. There is that in which a wise man exceeds God, so Seneca: to which Christianity is directly opposite, as it teaches us to deny ourselves and abase ourselves, and to come off from all confidence in ourselves, that Christ may be all in all.
They differed in their opinions about him; just like they did with Christ. Some called him a babbler. They thought he spoke without any design, saying whatever came to mind, as men of crazed imaginations do. What will this babbler say next? They called him a scatterer of words, throwing out one idle word or story here and another there, without any trace of significance. Others said he was advocating strange gods, and thought he spoke with intentions of making himself important by that means. And, if he had strange gods to introduce to them, he could not bring them to a better place than to Athens. He did not, as many did, directly set forth new gods, nor avowedly; but they thought he seemed to do so, because he preached to them about Jesus, and the resurrection. From his first arriving among them he concentrated on these two things, which are indeed the principal doctrines of Christianity. "Jesus they took for a new god, and the resurrection, for a new goddess." Thus they lost the benefit of the Christian doctrine by dressing it up in a pagan dialect, as if believing in Jesus, and looking for the resurrection, were the worshipping of new demons.
Monday, March 7, 2011
Paul In Athens; Acts 17:15 – 34 Part 3
Church History: Date: A.D. 49-52
The account given here of that city: it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple and an altar, so that they had almost as many gods as men. This city, after the empire became Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, until, by the eruption of the Goths, that city was in such ruin, that there are now scarcely any remains of it. Notice the uneasiness which the sight of this gave to Paul. Paul was not willing to appear publicly until Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw now enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests that led the people into such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but they themselves went down the stream.
The testimony that he bore against their idolatry is fascinating to observe; The method in which he endeavors to bring them to the knowledge of the truth. He did not, in the heat of his zeal break into the temples, pull down their images, demolish their altars, or fly in the face of their priests; nor did he run about the streets crying, "You are all the bond-slaves of the devil," even though it was true. He observed a proper decorum, and kept himself within due bounds, doing that only which became a prudent man. He went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that which was good, and took the opportunity to share his zeal for Christ. He debated with the Jews, reasoned fairly with them, and asked them for a reason why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons that had forsaken the idol temples, but rested in the Jews' synagogue, and appealed to them to lead them on to the Christian church, to which the Jews' synagogue was but as a short distance. He entered into conversation with all that came in his way about matters of religion: In the market, or place of commerce, he preached daily, as he had opportunity, with those that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as opportunity offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honorably of him to such as meet with them.
Who were they that encountered him that entered into discussions with him, and opposed him? He debated with all that met him, in public places. Most took no notice of him, slighted him, and never paid attention to a word he said; but there were some of the philosophers that thought he was worth talking about. They were those whose principles were most directly contrary to Christianity:
The account given here of that city: it was wholly given to idolatry. This agrees with the account which the heathen writers give of it, that there were more idols in Athens than there were in all Greece besides put together, and that they had twice as many sacred feasts as others had. Whatever strange gods were recommended to them, they admitted them, and allowed them a temple and an altar, so that they had almost as many gods as men. This city, after the empire became Christian, continued incurably addicted to idolatry, and all the pious edicts of the Christian emperors could not root it out, until, by the eruption of the Goths, that city was in such ruin, that there are now scarcely any remains of it. Notice the uneasiness which the sight of this gave to Paul. Paul was not willing to appear publicly until Silas and Timothy came to him, that out of the mouth of two or three witnesses the word might be established; but in the mean time his spirit was stirred within him. He was filled with concern for the glory of God, which he saw given to idols, and with compassion to the souls of men, which he saw now enslaved to Satan, and led captive by him at his will. He beheld these transgressors, and was grieved; and horror took hold of him. He had a holy indignation at the heathen priests that led the people into such an endless trace of idolatry, and at their philosophers, that knew better, and yet never said a word against it, but they themselves went down the stream.
The testimony that he bore against their idolatry is fascinating to observe; The method in which he endeavors to bring them to the knowledge of the truth. He did not, in the heat of his zeal break into the temples, pull down their images, demolish their altars, or fly in the face of their priests; nor did he run about the streets crying, "You are all the bond-slaves of the devil," even though it was true. He observed a proper decorum, and kept himself within due bounds, doing that only which became a prudent man. He went to the synagogue of the Jews, who, though enemies to Christianity, were free from idolatry, and joined with them in that which was good, and took the opportunity to share his zeal for Christ. He debated with the Jews, reasoned fairly with them, and asked them for a reason why, since they expected the Messiah, they would not receive Jesus. There he met with the devout persons that had forsaken the idol temples, but rested in the Jews' synagogue, and appealed to them to lead them on to the Christian church, to which the Jews' synagogue was but as a short distance. He entered into conversation with all that came in his way about matters of religion: In the market, or place of commerce, he preached daily, as he had opportunity, with those that met with him, or that he happened to fall into company with, that were heathen, and never came to the Jews' synagogue. The zealous advocates for the cause of Christ will be ready to plead it in all companies, as opportunity offers. The ministers of Christ must not think it enough to speak a good word for Christ once a week, but should be daily speaking honorably of him to such as meet with them.
Who were they that encountered him that entered into discussions with him, and opposed him? He debated with all that met him, in public places. Most took no notice of him, slighted him, and never paid attention to a word he said; but there were some of the philosophers that thought he was worth talking about. They were those whose principles were most directly contrary to Christianity:
Friday, March 4, 2011
Paul In Athens; Acts 17:15 – 34 Part 2
Church History: Date: A.D. 49-52
Today the Greek capital has a population of about 745,514 (in 2001) within its administrative limits. By the end of Late Antiquity the city experienced decline followed by recovery in the second half of the Middle Byzantine Period (9th-10th centuries AD), and was relatively prosperous during the Crusades, benefiting from Italian trade; after a long period of decline under the rule of the Ottoman Empire, Athens re-emerged in the 19th century as the capital of the independent Greek state, and in 1896 hosted the first modern Olympic Games. In the 1920s a number of Greek refugees, expelled from Asia Minor after the Greco-Turkish War (1919-1922), swelled Athens' population; nevertheless it was most particularly following the Second World War, and from the 1950s and 1960s, that the population of the city exploded, and Athens experienced a gradual expansion in all directions. In the 1980s it became evident that smog from factories and an ever increasing fleet of automobiles, as well as a lack of adequate free space due to over congestion, had evolved into the city's most important challenges. A series of anti-pollution measures taken by the city's authorities in the 1990s, combined with a substantial improvement of the city's infrastructure (including the Attiki Odos motorway, the expansion of the Athens12
Anyone that is familiar with and has a love for ancient history would be very happy if he were where Paul was now. at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explanation of the remains we have of the Athenian learning; but Paul, though bred a scholar, and an ingenious active man, does not make this any of his business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that concerns him, he has learned to call it a vain thing, and is above it (Colossians 2:8); his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ.
Today the Greek capital has a population of about 745,514 (in 2001) within its administrative limits. By the end of Late Antiquity the city experienced decline followed by recovery in the second half of the Middle Byzantine Period (9th-10th centuries AD), and was relatively prosperous during the Crusades, benefiting from Italian trade; after a long period of decline under the rule of the Ottoman Empire, Athens re-emerged in the 19th century as the capital of the independent Greek state, and in 1896 hosted the first modern Olympic Games. In the 1920s a number of Greek refugees, expelled from Asia Minor after the Greco-Turkish War (1919-1922), swelled Athens' population; nevertheless it was most particularly following the Second World War, and from the 1950s and 1960s, that the population of the city exploded, and Athens experienced a gradual expansion in all directions. In the 1980s it became evident that smog from factories and an ever increasing fleet of automobiles, as well as a lack of adequate free space due to over congestion, had evolved into the city's most important challenges. A series of anti-pollution measures taken by the city's authorities in the 1990s, combined with a substantial improvement of the city's infrastructure (including the Attiki Odos motorway, the expansion of the Athens12
Anyone that is familiar with and has a love for ancient history would be very happy if he were where Paul was now. at Athens, in the midst of the various sects of philosophers, and would have a great many curious questions to ask them, for the explanation of the remains we have of the Athenian learning; but Paul, though bred a scholar, and an ingenious active man, does not make this any of his business at Athens. He has other work to mind: it is not the improving of himself in their philosophy that concerns him, he has learned to call it a vain thing, and is above it (Colossians 2:8); his business is, in God's name, to correct their disorders in religion, and to turn them from the service of idols, and of Satan in them, to the service of the true and living God in Christ.
Thursday, March 3, 2011
Paul In Athens; Acts 17:15 – 34 Part 1
Church History: Date: A.D. 49-52
15The men who escorted Paul brought him to Athens and then left with instructions for Silas and Timothy to join him as soon as possible. 16While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. 17So he reasoned in the synagogue with the Jews and the God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 18A group of Epicurean and Stoic philosophers began to dispute with him. Some of them asked, "What is this babbler trying to say?" Others remarked, "He seems to be advocating foreign gods." They said this because Paul was preaching the good news about Jesus and the resurrection. 19Then they took him and brought him to a meeting of the Areopagus, where they said to him, "May we know what this new teaching is that you are presenting? 20You are bringing some strange ideas to our ears, and we want to know what they mean." 21(All the Athenians and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas.) 22Paul then stood up in the meeting of the Areopagus and said: "Men of Athens! I see that in every way you are very religious. 23For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. Now what you worship as something unknown I am going to proclaim to you. 24 "The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. 25And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else. 26From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. 27God did this so that men would seek him and perhaps reach out for him and find him, though he is not far from each one of us. 28'For in him we live and move and have our being.' As some of your own poets have said, 'We are his offspring.' 29"Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone--an image made by man's design and skill. 30In the past God overlooked such ignorance, but now he commands all people everywhere to repent. 31For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead." 32 When they heard about the resurrection of the dead, some of them sneered, but others said, "We want to hear you again on this subject." 33At that, Paul left the Council. 34A few men became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others.
This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great. But his preaching was attended with the conversion of some individuals. Athens was the most celebrated city of Greece, and was distinguished for the military talents, learning, eloquence, and politeness of its inhabitants. It was founded by Cecrops and, an Egyptian colony, about 1556 years before the Christian era. It was called Athens in honor of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was as distinguished for philosophy, learning, and the arts. The most celebrated warriors, poets, statesmen, and philosophers, were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its pre-eminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the moldering hand of time. It was twice burned by the Persians; destroyed by Philip IX. of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alaric. From the reign of Justinian to the thirteenth century, the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Mohammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812, the population was 12,000; but it became desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion.
15The men who escorted Paul brought him to Athens and then left with instructions for Silas and Timothy to join him as soon as possible. 16While Paul was waiting for them in Athens, he was greatly distressed to see that the city was full of idols. 17So he reasoned in the synagogue with the Jews and the God-fearing Greeks, as well as in the marketplace day by day with those who happened to be there. 18A group of Epicurean and Stoic philosophers began to dispute with him. Some of them asked, "What is this babbler trying to say?" Others remarked, "He seems to be advocating foreign gods." They said this because Paul was preaching the good news about Jesus and the resurrection. 19Then they took him and brought him to a meeting of the Areopagus, where they said to him, "May we know what this new teaching is that you are presenting? 20You are bringing some strange ideas to our ears, and we want to know what they mean." 21(All the Athenians and the foreigners who lived there spent their time doing nothing but talking about and listening to the latest ideas.) 22Paul then stood up in the meeting of the Areopagus and said: "Men of Athens! I see that in every way you are very religious. 23For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. Now what you worship as something unknown I am going to proclaim to you. 24 "The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. 25And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else. 26From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. 27God did this so that men would seek him and perhaps reach out for him and find him, though he is not far from each one of us. 28'For in him we live and move and have our being.' As some of your own poets have said, 'We are his offspring.' 29"Therefore since we are God's offspring, we should not think that the divine being is like gold or silver or stone--an image made by man's design and skill. 30In the past God overlooked such ignorance, but now he commands all people everywhere to repent. 31For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead." 32 When they heard about the resurrection of the dead, some of them sneered, but others said, "We want to hear you again on this subject." 33At that, Paul left the Council. 34A few men became followers of Paul and believed. Among them was Dionysius, a member of the Areopagus, also a woman named Damaris, and a number of others.
This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great. But his preaching was attended with the conversion of some individuals. Athens was the most celebrated city of Greece, and was distinguished for the military talents, learning, eloquence, and politeness of its inhabitants. It was founded by Cecrops and, an Egyptian colony, about 1556 years before the Christian era. It was called Athens in honor of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was as distinguished for philosophy, learning, and the arts. The most celebrated warriors, poets, statesmen, and philosophers, were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its pre-eminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the moldering hand of time. It was twice burned by the Persians; destroyed by Philip IX. of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alaric. From the reign of Justinian to the thirteenth century, the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Mohammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812, the population was 12,000; but it became desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion.
Wednesday, March 2, 2011
Paul and Silas In Berea; Acts 17:10 – 14 – Part 2
Church History: Date: A.D. 49-52
As the result of their examination they found that the doctrines of Paul and Silas were in accordance with the Old Testament. This result will commonly follow when people search the Scriptures. Much is gained when men can be induced to examine the Bible. We may commonly take it for granted that such an examination will result in their conviction of the truth. The most prominent and invariable cause of infidelity is found in the fact that men will not investigate the Scriptures. Many infidels have confessed that they had never carefully read the New Testament. None have ever read the Scriptures with candor, and with the true spirit of prayer, who have not been convinced of the truth of Christianity, and been brought to submit their souls to its influence and its consolations. The great thing which Christians desire their fellow-men to do, is candidly to search the Bible; and when this is done, they confidently expect that they will be truly converted to God.2
There seemed to be no serious obstacle to the gospel in Berea, and the disciples may have begun to flatter themselves with the hope that the whole city would turn to the Lord, when an unexpected enemy sprung upon them from the rear. As soon as the Jews of Thessalonica found out that the Gospel was being preached in Berea, they came and stirred up the people.
There was always sufficient material for a mob, in a the rude heathen population of a city as large as Berea, and there was always sufficient appearance of antagonism between the gospel as preached by Paul, and the laws and customs of the heathen, to enable designing men to excite the masses against it. Therefore, the easy success of these embittered enemies from Thessalonica, who, in addition to other considerations, could ask if Bereans would tolerate men who had been compelled to fly by night from Thessalonica.8
Paul now leaves Macedonia, and starts out for another province of ancient Greece. He has planted Churches in three important cities of Macedonia. Of these, Thessalonica occupied the central position, with Philippi one hundred miles to the north-east, and Berea sixty miles to the south-west. Each of these becomes a radiating center, from which the light of truth might shine into the surrounding darkness. We have the testimony of Paul himself, that from at least one of them the light shone with great intensity. He writes to the Thessalonians: "From you has sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God is spread abroad, so that we have no need to say anything" (1Thessalonians 1:8). There was no need of Paul's voice at any more than central points, when he could leave behind him congregations such as this. No doubt much of their zeal and fidelity were owing to the fostering care of such men as Silas and Timothy, and Luke, whom the apostle occasionally left behind him.8
As the result of their examination they found that the doctrines of Paul and Silas were in accordance with the Old Testament. This result will commonly follow when people search the Scriptures. Much is gained when men can be induced to examine the Bible. We may commonly take it for granted that such an examination will result in their conviction of the truth. The most prominent and invariable cause of infidelity is found in the fact that men will not investigate the Scriptures. Many infidels have confessed that they had never carefully read the New Testament. None have ever read the Scriptures with candor, and with the true spirit of prayer, who have not been convinced of the truth of Christianity, and been brought to submit their souls to its influence and its consolations. The great thing which Christians desire their fellow-men to do, is candidly to search the Bible; and when this is done, they confidently expect that they will be truly converted to God.2
There seemed to be no serious obstacle to the gospel in Berea, and the disciples may have begun to flatter themselves with the hope that the whole city would turn to the Lord, when an unexpected enemy sprung upon them from the rear. As soon as the Jews of Thessalonica found out that the Gospel was being preached in Berea, they came and stirred up the people.
There was always sufficient material for a mob, in a the rude heathen population of a city as large as Berea, and there was always sufficient appearance of antagonism between the gospel as preached by Paul, and the laws and customs of the heathen, to enable designing men to excite the masses against it. Therefore, the easy success of these embittered enemies from Thessalonica, who, in addition to other considerations, could ask if Bereans would tolerate men who had been compelled to fly by night from Thessalonica.8
Paul now leaves Macedonia, and starts out for another province of ancient Greece. He has planted Churches in three important cities of Macedonia. Of these, Thessalonica occupied the central position, with Philippi one hundred miles to the north-east, and Berea sixty miles to the south-west. Each of these becomes a radiating center, from which the light of truth might shine into the surrounding darkness. We have the testimony of Paul himself, that from at least one of them the light shone with great intensity. He writes to the Thessalonians: "From you has sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God is spread abroad, so that we have no need to say anything" (1Thessalonians 1:8). There was no need of Paul's voice at any more than central points, when he could leave behind him congregations such as this. No doubt much of their zeal and fidelity were owing to the fostering care of such men as Silas and Timothy, and Luke, whom the apostle occasionally left behind him.8
Tuesday, March 1, 2011
Paul and Silas In Berea; Acts 17:10 – 14 – Part 1
Church History: Date: A.D. 49-52
10As soon as it was night, the brothers sent Paul and Silas away to Berea. On arriving there, they went to the Jewish synagogue. 11Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. 12Many of the Jews believed, as did also a number of prominent Greek women and many Greek men. 13When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too, agitating the crowds and stirring them up. 14The brothers immediately sent Paul to the coast, but Silas and Timothy stayed at Berea.
Paul and Silas were immediately sent away. This was done for their safety. Yet this was not done until the gospel had taken deep root in Thessalonica. Having preached there, and laid the foundation of a church; having accomplished the purpose for which they went there, they were prepared to leave the city.2
The Bereans were more noble than the Thessalonians. This literally means more noble by birth; descended from more illustrious ancestors. But here the word is used to denote a quality of mind and heart; they were more generous, liberal, and noble in their feelings; more disposed to inquire candidly into the truth of the doctrines advanced by Paul and Silas. It is always proof of a noble, liberal, and ingenuous disposition, to be willing to examine into the truth of any doctrine presented.2
Their conduct cannot be too highly commended, nor too closely imitated. The great sin of the Jews was a refusal to examine, candidly and patiently, the claims of the gospel. Having fallen into error by their traditions, they resisted, with passion and uproar, every effort that was made to give them additional light, or to expose their errors. Their folly has been constantly re-enacted by religious partisans of subsequent ages, so that the progress of truth, since the dark ages of papal superstition, has been hedged up, at every onward movement, by men who conceived that they were doing God service in keeping his truth from the people. If such men live and die in the neglect of any duty, their ignorance of it will be so far from excusing them that it will constitute one of their chief sins, and secure to them more certain and more severe condemnation. There is no greater insult to the majesty of heaven than to close our ears when God speaks, or to close our eyes against the light which he causes to shine around us. The cause of Christ, as it stands professed in the world, will never cease to be disgraced by such exhibitions of sin and folly, until all who pretend to be disciples adopt the course pursued by these Jews of Berea; search the Scriptures, upon the presentation of everything claiming to be God's truth, and "see whether these things are so." Unless the word of God can mislead us, to follow implicitly where it leads can never be unacceptable to its Author.
10As soon as it was night, the brothers sent Paul and Silas away to Berea. On arriving there, they went to the Jewish synagogue. 11Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. 12Many of the Jews believed, as did also a number of prominent Greek women and many Greek men. 13When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too, agitating the crowds and stirring them up. 14The brothers immediately sent Paul to the coast, but Silas and Timothy stayed at Berea.
Paul and Silas were immediately sent away. This was done for their safety. Yet this was not done until the gospel had taken deep root in Thessalonica. Having preached there, and laid the foundation of a church; having accomplished the purpose for which they went there, they were prepared to leave the city.2
The Bereans were more noble than the Thessalonians. This literally means more noble by birth; descended from more illustrious ancestors. But here the word is used to denote a quality of mind and heart; they were more generous, liberal, and noble in their feelings; more disposed to inquire candidly into the truth of the doctrines advanced by Paul and Silas. It is always proof of a noble, liberal, and ingenuous disposition, to be willing to examine into the truth of any doctrine presented.2
Their conduct cannot be too highly commended, nor too closely imitated. The great sin of the Jews was a refusal to examine, candidly and patiently, the claims of the gospel. Having fallen into error by their traditions, they resisted, with passion and uproar, every effort that was made to give them additional light, or to expose their errors. Their folly has been constantly re-enacted by religious partisans of subsequent ages, so that the progress of truth, since the dark ages of papal superstition, has been hedged up, at every onward movement, by men who conceived that they were doing God service in keeping his truth from the people. If such men live and die in the neglect of any duty, their ignorance of it will be so far from excusing them that it will constitute one of their chief sins, and secure to them more certain and more severe condemnation. There is no greater insult to the majesty of heaven than to close our ears when God speaks, or to close our eyes against the light which he causes to shine around us. The cause of Christ, as it stands professed in the world, will never cease to be disgraced by such exhibitions of sin and folly, until all who pretend to be disciples adopt the course pursued by these Jews of Berea; search the Scriptures, upon the presentation of everything claiming to be God's truth, and "see whether these things are so." Unless the word of God can mislead us, to follow implicitly where it leads can never be unacceptable to its Author.
Subscribe to:
Posts (Atom)