Church History: Date: A.D. 49-52
When they could not get the apostles into their hands (whom they would have punished as vagabonds, and incensed the people against them, they turned upon an honest citizen of their own. A man who entertained the apostles in his house, his name was Jason, a converted Jew. They drew him out with some others of the brethren to the rulers of the city. They accused and represented them as dangerous persons, not fit to be tolerated; the crime charged upon Jason was receiving and harboring the apostles, supporting them and promoting their interest. And considering the apostles' crime, it should be no less than treason to give them lodging?
Because they persuaded people to turn from vice to virtue, from idols to the living and true God, from malice and envy to love and peace, they are charged with turning the world upside down, when it was only the kingdom of the devil in the world that they overturned. Their enemies set the city in an uproar, and then laid the blame upon them; as Nero set Rome on fire, and then blamed the Christians.
It was troubling to the people and the rulers of the city, when they heard these things. They didn’t have a bad opinion of the apostles or their doctrine. They could not conceive that they were any danger to the state, and therefore were willing to release them; but, if they were represented to them by the prosecutors as enemies to Cesar, they would be obliged to take cognizance of them, and to suppress them, for fear of the government. This was what troubled them. Claudius, who then held the reins of government, is represented by Suetonius as a man very jealous of the least commotion and turmoil to say the least. This obligated the rulers under him to be watchful of everything that looked dangerous, or gave the least cause of suspicion; and therefore it troubled them to be brought under a necessity of disturbing good men.
The magistrates had no intentions of prosecuting the Christians. Care was taken to secure the safety for the apostles; they fled, without being seen and apprehended. There was nothing, at this point, to be done but to discharge Jason and his friends upon posting bail. The magistrates here were not as easily incensed against the apostles as the magistrates at Philippi were, but were more considerate and understanding.
Monday, February 28, 2011
Friday, February 25, 2011
Paul and Silas in Thessalonica; Acts 17:1 – 9 Part 4
Church History: Date: A.D. 49-52
The Jews made use of certain lewd immoral people, who they picked up and gathered together, to give the sense that the city was against the apostles. All of the wise and sensible people looked upon them with respect, and valued them. The only ones who spoke out against them were those of lesser values, a company of vile men that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men. It is the honor of religion that those who hate it are generally those that are lost to all sense of justice and virtue.
They set the city in an uproar, made enough noise to frighten people, and then everybody ran to see what the problem was; they started a riot in the city. Notice that the troublemakers of Christianity are, not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters.
They assaulted the house of Jason, where the apostles resided, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. They illegally searched Jason's house. It should have been done by the proper officers, and not without a warrant: "A man's house," the law says, "is his castle," and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, showed to what outrages men are carried by a spirit of persecution. If a man has offended someone, magistrates are appointed to enquire into the offence and to make judgment of it; but to become judge, jury and executioner (as these Jews designed to do) was un just. They did this in order to make the verdict whatever they wanted it to be.
The Jews made use of certain lewd immoral people, who they picked up and gathered together, to give the sense that the city was against the apostles. All of the wise and sensible people looked upon them with respect, and valued them. The only ones who spoke out against them were those of lesser values, a company of vile men that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men. It is the honor of religion that those who hate it are generally those that are lost to all sense of justice and virtue.
They set the city in an uproar, made enough noise to frighten people, and then everybody ran to see what the problem was; they started a riot in the city. Notice that the troublemakers of Christianity are, not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters.
They assaulted the house of Jason, where the apostles resided, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. They illegally searched Jason's house. It should have been done by the proper officers, and not without a warrant: "A man's house," the law says, "is his castle," and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, showed to what outrages men are carried by a spirit of persecution. If a man has offended someone, magistrates are appointed to enquire into the offence and to make judgment of it; but to become judge, jury and executioner (as these Jews designed to do) was un just. They did this in order to make the verdict whatever they wanted it to be.
Thursday, February 24, 2011
Paul and Silas in Thessalonica; Acts 17:1 – 9 Part 3
Church History: Date: A.D. 49-52
He continued to do this three Sabbath days successively. If he could not convince them the first Sabbath, he would try the second and the third. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, (2Corinthians 8:5). They adhered to Paul and Silas, and attended them wherever they went. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. What an honor to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted. It should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1Thessalonians 1:9), and that at the first entering in of the apostles among them.
Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. The authors of their trouble were the Jews who didn’t believed and were moved with envy. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that became Christians. It was against these people that they had a particular spitefulness, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. (1Thessalonians 2:15-16).
He continued to do this three Sabbath days successively. If he could not convince them the first Sabbath, he would try the second and the third. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, (2Corinthians 8:5). They adhered to Paul and Silas, and attended them wherever they went. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. What an honor to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted. It should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (1Thessalonians 1:9), and that at the first entering in of the apostles among them.
Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. The authors of their trouble were the Jews who didn’t believed and were moved with envy. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that became Christians. It was against these people that they had a particular spitefulness, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. (1Thessalonians 2:15-16).
Wednesday, February 23, 2011
Paul and Silas in Thessalonica; Acts 17:1 – 9 Part 2
Church History: Date: A.D. 49-52
Paul went on with his work, notwithstanding the ill treatment he had received at Philippi; he did not fail, nor was he discouraged. He takes notice of this in his first epistle to the church here (1Thessalonians 2:2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him more resolute. He could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. He passed through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; he was undoubtedly under divine direction, and was told by the Holy Spirit what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Romans 15:19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would later send.
He found a synagogue of the Jews there, which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, he began his teaching there. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamoring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. He met them in their synagogue on their Sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, (Psalms 84:10). It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in.
Paul went on with his work, notwithstanding the ill treatment he had received at Philippi; he did not fail, nor was he discouraged. He takes notice of this in his first epistle to the church here (1Thessalonians 2:2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him more resolute. He could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. He passed through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; he was undoubtedly under divine direction, and was told by the Holy Spirit what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Romans 15:19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would later send.
He found a synagogue of the Jews there, which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, he began his teaching there. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamoring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. He met them in their synagogue on their Sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, (Psalms 84:10). It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in.
Tuesday, February 22, 2011
Paul and Silas in Thessalonica; Acts 17:1 –9 Part 1
Church History: Date: A.D. 49-52
1When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2As his custom was, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, 3explaining and proving that the Christ had to suffer and rise from the dead. "This Jesus I am proclaiming to you is the Christ," he said. 4Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women. 5But the Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd. 6But when they did not find them, they dragged Jason and some other brothers before the city officials, shouting: "These men who have caused trouble all over the world have now come here, 7and Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus." 8When they heard this, the crowd and the city officials were thrown into turmoil. 9Then they made Jason and the others post bond and let them go.
Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church that we cannot help but be glad, here in the history, to have an account of the first founding of the church there.
1When they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 2As his custom was, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, 3explaining and proving that the Christ had to suffer and rise from the dead. "This Jesus I am proclaiming to you is the Christ," he said. 4Some of the Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women. 5But the Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd. 6But when they did not find them, they dragged Jason and some other brothers before the city officials, shouting: "These men who have caused trouble all over the world have now come here, 7and Jason has welcomed them into his house. They are all defying Caesar's decrees, saying that there is another king, one called Jesus." 8When they heard this, the crowd and the city officials were thrown into turmoil. 9Then they made Jason and the others post bond and let them go.
Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church that we cannot help but be glad, here in the history, to have an account of the first founding of the church there.
Monday, February 21, 2011
Paul and Silas In Prison; Acts 16: 12 – 40 – Part 3
Church History: Date: A.D. 49-52
The magistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman. They feared when they heard it, that some of his friends might inform the government of what they had done. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhuman, against the law of nature, but always sinful, and against God's law. They came and pleaded with them; not to take advantage of the law against them, but to overlook the illegality of what they had done and say no more of it: they brought them out of the prison, owning to the fact that they were wrongfully put into it, and requested them to peaceably and quietly depart out of the city. This is like the story of Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bowed down themselves to him, saying, Get thee out, (Exodus 11:8).
They left the prison when they were legally discharged, and not until then. They left their friends and went to the house of Lydia, where probably the disciples had met to pray for them, and there they saw the brethren, or visited them at their respective habitations (which was soon done, they were so few); and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them in the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength. Then they left Philippi and traveled through Amphipolis and Apollonia to Thessalonica.7
The magistrates were frightened when they were told (though it may be they knew it before) that Paul was a Roman. They feared when they heard it, that some of his friends might inform the government of what they had done. The proceedings of persecutors have often been illegal, even by the law of nations, and often inhuman, against the law of nature, but always sinful, and against God's law. They came and pleaded with them; not to take advantage of the law against them, but to overlook the illegality of what they had done and say no more of it: they brought them out of the prison, owning to the fact that they were wrongfully put into it, and requested them to peaceably and quietly depart out of the city. This is like the story of Pharaoh and his servants, who had set God and Moses at defiance, came to Moses, and bowed down themselves to him, saying, Get thee out, (Exodus 11:8).
They left the prison when they were legally discharged, and not until then. They left their friends and went to the house of Lydia, where probably the disciples had met to pray for them, and there they saw the brethren, or visited them at their respective habitations (which was soon done, they were so few); and they comforted them, by telling them (saith an ancient Greek commentary) what God had done for them, and how he had owned them in the prison. They encouraged them to keep close to Christ, and hold fast the profession of their faith, whatever difficulties they might meet with, assuring them that all would then end well, everlastingly well. Young converts should have a great deal said to them to comfort them, for the joy of the Lord will be very much their strength. Then they left Philippi and traveled through Amphipolis and Apollonia to Thessalonica.7
Friday, February 18, 2011
Paul and Silas In Prison; Acts 16: 12 – 40 – Part 2
Church History: Date: A.D. 49-52
The magistrates that had abused them the day before gave the orders for the discharge of Paul and Silas out of prison. By their doing it so early, as soon as it was day, intimates that either they were had a perception that the terrific earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very uneasy. While the persecuted were singing in the stocks, the persecutors were tossing to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs, and more in haste to discharge them, than they were to petition for one. Now God caused his servants to be pitied of those that had carried them captives, (Psalms 106:46). The order was, Let those men go. It is probable that they planned further mischief for them, but God turned their hearts, and, as he had made their wrath to praise him, so the remainder thereof he did restrain, (Psalms 76:10. 2). The jailer brought them the news: The magistrates have sent to let you go. Some think the jailer had given an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners; they shall still be welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism; but God hath chosen the poor of this world, (James 2:5).
Paul's insisting upon the breach of privilege which the magistrates had been guilty of, said to the sergeants, "They have beaten us openly, uncondemned, being Romans, and have cast us into prison against all law and justice, and now do they thrust us out secretly, and think to make amends with us for this the injury done to us? Not so fast; let them come themselves and release us, and admit that they have done us wrong." It is probable that the magistrates had some inclination that they were Romans, and was aware that their fury had carried them further than the law allowed; and that this was the reason why they gave orders for their discharge.
Paul did not tell them that he was a citizen of Rome before he was beaten. It is probable that it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. He did plead it afterwards, to give honor to his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He also did it to soften the attitudes of the magistrates towards the Christians at Philippi, and to gain better treatment for them, and generate in the people a better opinion of the Christian religion. They saw that Paul had a fair advantage against their magistrates, and could have had them called to an account for what they had done. Yet did not take the advantage, which was very much to the honor of that worthy name by which he was called.
The magistrates that had abused them the day before gave the orders for the discharge of Paul and Silas out of prison. By their doing it so early, as soon as it was day, intimates that either they were had a perception that the terrific earthquake they felt at midnight was intended to plead the cause of their prisoners, or their consciences had smitten them for what they had done and made them very uneasy. While the persecuted were singing in the stocks, the persecutors were tossing to and fro upon their beds, through anguish of mind, complaining more of the lashes of their consciences than the prisoners did of the lashes on their backs, and more in haste to discharge them, than they were to petition for one. Now God caused his servants to be pitied of those that had carried them captives, (Psalms 106:46). The order was, Let those men go. It is probable that they planned further mischief for them, but God turned their hearts, and, as he had made their wrath to praise him, so the remainder thereof he did restrain, (Psalms 76:10. 2). The jailer brought them the news: The magistrates have sent to let you go. Some think the jailer had given an account to the magistrates of what had passed in his house that night, and so had obtained this order for the discharge of his prisoners: Now therefore depart. Not that he was desirous to part with them as his guests, but as his prisoners; they shall still be welcome to his house, but he is glad they are at liberty from his stocks. God could by his grace as easily have converted the magistrates as the jailer, and have brought them to faith and baptism; but God hath chosen the poor of this world, (James 2:5).
Paul's insisting upon the breach of privilege which the magistrates had been guilty of, said to the sergeants, "They have beaten us openly, uncondemned, being Romans, and have cast us into prison against all law and justice, and now do they thrust us out secretly, and think to make amends with us for this the injury done to us? Not so fast; let them come themselves and release us, and admit that they have done us wrong." It is probable that the magistrates had some inclination that they were Romans, and was aware that their fury had carried them further than the law allowed; and that this was the reason why they gave orders for their discharge.
Paul did not tell them that he was a citizen of Rome before he was beaten. It is probable that it might have prevented it, lest he should seem to be afraid of suffering for the truth which he had preached. He did plead it afterwards, to give honor to his sufferings and upon the cause he suffered for, to let the world know that the preachers of the gospel were not such despicable men as they were commonly looked upon to be, and that they merited better treatment. He also did it to soften the attitudes of the magistrates towards the Christians at Philippi, and to gain better treatment for them, and generate in the people a better opinion of the Christian religion. They saw that Paul had a fair advantage against their magistrates, and could have had them called to an account for what they had done. Yet did not take the advantage, which was very much to the honor of that worthy name by which he was called.
Subscribe to:
Posts (Atom)