Exegetical and Hermeneutical Commentary of Acts 17:14
And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timothy abode there still.
14. immediately ] As from Thessalonica so from Bera, the departure is made in all haste, so much has the charge of conspiring against Csar’s power disturbed the whole people.
to go as it were to the sea ] This rendering of the Text. Rec. conveys the idea that for a while the travellers made as though they would go in the direction of the sea, and then to baffle pursuit turned and took the land road to Athens. But the reading of for , which has the support of the most ancient authorities, makes the sense to be “to go as far as to the sea,” and this is to be preferred for several reasons. For it’ is difficult to understand that St Paul would have gone on through Thessaly and all the intervening districts which lie north of Attica, and never have sought an opportunity of preaching the word anywhere till Athens was reached. But if he were conveyed to the sea and took ship and was thus brought to Athens, then it is easy to understand that the next place mentioned in the journey is Athens. It is clear too from the whole account of St Paul’s travels, that he was a person who by reason of his infirmities could not easily travel alone. That such a person should have been brought so long a distance by land, where the sea-voyage was so accessible and easy, is hardly to be imagined. It may well be that at the departure from Bera the design was to wait at the coast till his proper companions could come to him, but that when the sea was reached there was found a speedy opportunity of sailing into Attica, which the Apostle embraced, as his conductors were willing to go all the journey with him.
abode there still ] Because Silas and Timothy had played a less prominent part and were not in the same peril as St Paul.
Fuente: The Cambridge Bible for Schools and Colleges
The brethren – Those who were Christians.
Sent away Paul – In order to secure his safety. A similar thing had been done in Thessalonica, Act 17:10. The tumult was great; and there was no doubt, such was the hostility of the Jews, that the life of Paul would be endangered, and they there fore resolved to secure his safety.
As it were – Rather, even to the sea, for that is its signification. It does not imply that there was any feint or sleight in the case, as if they intended to deceive their pursuers. They took him to the seacoast, not far from Berea, and from that place he probably went by sea to Athens.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. To go as it were to the sea] This passage is generally understood to mean that the disciples took Paul towards the sea, as if he had intended to embark, and return to Troas, but with the real design to go to Athens. But it is more likely that his conductors, in order to his greater safety, left the public or more frequented road, and took him coastwise to Athens. Or, by taking a vessel at that part of the sea nearest to Berea, they might have coasted it to Athens, which was quite a possible case; and, as we do not hear of his stopping at any place on his journey to preach, it is very probable that he went by sea to this city. Though sleights and feints may be allowable in cases of life and death, yet there does not appear an absolute necessity for any in this case. And, as the text does not necessarily point any out, so we need not have recourse to any. I take it for granted, therefore, that Paul went by sea to Athens.
Silas and Timotheus abode there still.] The persecution, it seems, was directed principally against Paul. Lo! he stayeth his rough wind on the day of his east wind. Silas and Timotheus, holy men, were left behind to water the seed which Paul had planted.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To go as it were to the sea; that they might give over the pursuit of him; or, at least, be disappointed if they did pursue him, being he went on foot to Athens.
But Silas and Timotheus abode there still; the fury of the persecutors not being so hot against them as against Paul, who was more known or maligned than Silas or Timotheus: or these might abide there longer, having their relations in Macedonia.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. immediately the brethrentheconverts gathered at Berea.
sent away Paulasbefore from Jerusalem (Ac 9:30),and from Thessalonica (Ac 17:10).How long he stayed at Berea we know not; but as we know that helonged and expected soon to return to the Thessalonians (1Th2:17), it is probable he remained some weeks at least, and onlyabandoned his intention of revisiting Thessalonica at that time whenthe virulence of his enemies there, stimulated by his success atBerea, brought them down thither to counterwork him.
to go as it were to thesearather, perhaps, “in the direction of the sea.”Probably he delayed fixing his next destination till he should reachthe coast, and the providence of God should guide him to a vesselbound for the destined spot. Accordingly, it was only on arriving atAthens, that the convoy of Berean brethren, who had gone thus farwith him, were sent back to bid Silas and Timothy follow him thither.
Silas and Timotheus abodethere still“to build it up in its holy faith, to be acomfort and support in its trials and persecutions, and to give itsuch organization as might be necessary” [HOWSON].Connecting this with the apostle’s leaving Timothy and Luke atPhilippi on his own departure (see on Ac16:40), we may conclude that this was his fixed plan forcherishing the first beginning of the Gospel in European localities,and organizing the converts. Timotheus must have soon followed theapostle to Thessalonica, the bearer, probably, of one of thePhilippian “contributions to his necessity” (Phi 4:15;Phi 4:16), and from thence hewould with Silas accompany him to Berea.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And then immediately the brethren,…. That were at Berea, the new converts there:
sent away Paul, whom they knew the Jews mostly sought after, and were offended with:
to go as it were to the sea; the Aegean sea, or Archipelago, near to which Berea was: this seems to have been done, in order to make the people conclude that he intended to take shipping, and go into some other parts of the world, when the design was to go to Athens by foot, and so be safe from any lying in wait of his persecutors: the Alexandrian copy, the Vulgate Latin, and the Oriental versions read, “to go to the sea”; to the sea side, whither it seems he did go; and yet it looks as if he did not go by sea, but by land, to Athens:
but Silas and Timotheus abode there still; at Berea, to confirm and strengthen the young converts there made.
Fuente: John Gill’s Exposition of the Entire Bible
And then immediately ( ). They acted swiftly as in Thessalonica.
Sent forth (). Double compound (, , both out and away) common in late Greek. First aorist active indicative (, liquid verb). Same form in 9:30.
As far as to the sea ( ). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1Th 1:7f.).
Fuente: Robertson’s Word Pictures in the New Testament
1) “And then immediately,” (eutheos de tote) “Then immediately,” without delay, before any of the brethren had been arrested, put under bail, as Jason and certain brethren had in Thessalonica, Act 17:9.
2) “The brethren sent away Paul “ (ton Paulon eksapesteilan hoi adelphoi) “The brethren (of the church in Berea) sent Paul away, “from the hatred and mob-inciting violence of the rabble-rousing, marauding Jews from Thessalonica and those they had stirred up in Berea, Act 17:13. They sent Paul as the Jerusalem church brethren had done, Act 9:30, and as the brethren from Thessalonica, Act 17:10.
3) “To go as it were to the sea: “ (poreusthai heos ep i ton
Thalassan) “To go out as far as to the sea, ” beyond the sea shore, away from the Berean area. How Iong he stayed at Berea is not known, but probably some weeks. It is evident that he later had a strong desire to return to the church in Thessalonica, 1Th 2:17.
4) “But Silas and Timothy abode there still.” (hupemeinan te ho te Silas kai ho Timotheos ekei) “But both Silas and Timothy remained there in Berea;” How or when they arrived in Berea is not certain, as they were left behind with the brethren in Philippi when Paul departed, as now left here in Berea, Act 16:40; while in Thessalonica they sent again and again to meet his needs, Php_4:16.
Fuente: Garner-Howes Baptist Commentary
15.
IN ATHENS. Act. 17:14 b Act. 17:34.
a.
The brethren from Berea go with Paul as far as Athens and take back a command for the coming of Silas and Timothy. Act. 17:14 b – Act. 17:15
Act. 17:14 b
and Silas and Timothy abode there still.
Act. 17:15
But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed.
Act. 17:14 b, Act. 17:15 When once here Paul instructed them that they should return and charge Timothy and Silas to come as quickly as possible. The time of their arrival in Athens would be determined by the news from Thessalonica.
b.
Paul is provoked in spirit and reasons in the synagogue. Act. 17:16-17.
Act. 17:16
Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols.
Act. 17:17
So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met him.
Act. 17:16-17 Waiting in Athens. That seems to be the phrase descriptive of what Paul was doing in this pagan metropolis. This would suggest the thought that he had not originally decided to make this a point of work in his evangelistic efforts. But what would a Christian do while thus waiting? To Paul, Christ was his whole life; for me to live is Christ . . . Christ is all.
In the large town of Thessalonica he found the synagogue and preached Christ; in the rural town of Berea, he did the same. And in the immense city of Athens he also reasoned in the synagogue with the Jews and the devout persons. The only difference Athens made with Paul was that it stirred him with the deepest indignation to look upon the city full of idols. The idols referred to were of course, the many statues that lined the streets and filled the squares. As one writer observed, a statue looked out of every cave near Athens. These images were of the various Greek gods and goddesses as well as likenesses of many of the famous warriors and statesmen. Paul was surely right in thus evaluating them, for although these carved figures were not worshiped, they advertised the multiplicity of gods who were.
How different is the response of men to similar circumstances. To many, such a condition would have been so overwhelming in magnitude as to make it seem impossible to do anything for Christ, but not for Paul. It only caused a great desire to arise in his heart that the truth be known in this place. This found expression not only in the synagogue services but everyday in the market place. The town was full of idlers, and in such a large city there was no trouble in securing a hearing from those on the street. In the Agora or public market (the same place Socrates had used for his teaching) Paul talked until they came to call him a babbler.
643.
When were Silas and Timothy to come to Athens?
644.
What was Pauls first work for Christ in Athens?
645.
What were the idols?
646.
Where else did Paul preach besides the synagogue?
c.
The contact with the Epicurean and Stoic philosophers. Act. 17:18-21.
Act. 17:18
And certain also of the Epicurean and Stoic philosophers encountered him. And some said, What would this babbler say? others, He seemeth to be a setter forth of strange gods: because he preached Jesus and the resurrection.
Act. 17:19
And they took hold of him, and brought him unto the Areopagus, saying, May we know what this new teaching is, which is spoken by thee?
Act. 17:20
For thou bringest certain strange things to our ears: we would know therefore what these things mean.
Act. 17:21
(Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.)
Act. 17:18-21 In such a town as Athens it was inevitable that Paul should encounter some of the many philosophers. The Epicurean and Stoic teaching had a great following in this place; a sizable sect of each was meeting in the city. We will not take the space here to go into the history and beliefs of these two philosophies. Suffice it to say that the Epicureans believed that the highest good from life could only be secured in pleasure. Their founder suggested that the pleasures to be sought should be in the intellectual realm, but his followers failed to take his advice and sought the highest good in all types of pleasures, the most natural and common being in lust. The Stoics on the other hand held that the highest good could be found in a complete self-discipline amounting to the denial of the natural and necessary desires of man. One philosophy produced degenerates, the other suicides.
Well, it so happened that representatives from either side stayed one day to hear Paul. They were intrigued, their curiosity was aroused, and although totally ignorant of the very fundamentals of Christianity they none the less were interested in this Jew who so earnestly set forth this strange teaching. What was Paul teaching here? Was he dabbling with the principles of the two opposing philosophical thoughts? No, No! He was preaching Jesus and the resurrection. He preached in plain understandable terms in this place what he had preached wherever he went. And this we also need to do today. Of course it would not be expected that they would all understand or accept. Some called him a babbler, others said that he was a preacher of foreign divinities, but all heard him and all were interested. So interested, indeed, that they literally hurried Paul up to the steps of Mars hill, up to the open air amphitheatre where these philosophers and others might gather around while Paul stood before them to tell more about this new teaching.
A description of the attitudes of these men: . . . their greatest orator had hurled at them the reproach that, instead of flinging themselves into timely and vigorous action in defense of their endangered liberties, they were forever gadding about asking for the very latest news; and St. Luke-every incidental allusion of whose brief narrative bears the mark of truthfulness and knowledgerepeats the same characteristic under the altered circumstances of their present adversity. Even the foreign residents caught the infection, and the Agora buzzed with inquiring chatter at this late and decadent epoch no less loudly than in the days of Pericles or of Plato. (Farrar, ibid p. 302).
Surely we could say here that Paul was making application of his attributes of love. He was to say love hopeth all things, and that love believeth all things. These Athenians became more insolent than they were interested. Paul was surely standing as Pansainias stated on the stone of impudence, where men had to defend their facts while the listeners sat around.
647.
Which two philosophical schools did Paul encounter? What did they teach?
648.
What did these philosophies produce? Why?
649.
What did Paul preach to these men?
650.
What is the Agora? Mars Hill?
651.
What was the matter with the attitude of the Athenians?
d.
Pauls message on the unknown God. Act. 17:22-31.
Act. 17:22
And Paul stood in the midst of the Areopagus, and said, Ye men of Athens, in all things I perceive that ye are very religious.
Act. 17:23
For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you.
Act. 17:24
The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands;
Act. 17:25
neither is he served by mens hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things;
Act. 17:26
and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation;
Act. 17:27
that they should seek God, if haply they might feel after him and find him, though he is not far from each one of us:
Act. 17:28
for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.
Act. 17:29
Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man.
Act. 17:30
The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent:
Act. 17:31
inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
Act. 17:22-31 Ye men of Athens, in all things I perceive that ye are very religious. As G. Campbell Morgan remarks, this entire address is conciliatory. The whole speech is directed toward gaining the ear and heart of those who listened. Here is a brief outline of Pauls message to the Athenians:
THE UNKNOWN GOD
Introduction: Act. 17:22 b Act. 17:23.
The observance of idols.
Proposition:
Characteristics of the Unknown God.
I.
Creator of all. Act. 17:24-26.
1.
Made all things
2.
Lord of heaven and earth
3.
Dwells not in any one place
4.
Not served by mens hands
5.
The maker of nations
II.
Within reach of all. Act. 17:27-29.
1.
In Him we live, move and have our being
2.
We are His offspring or creation
3.
Cast away then these idols and worship the true God
III.
Gives salvation to all. Act. 17:30-31.
1.
The days of ignorance are over
2.
Men now should repent and turn to Christ
3.
This to be done in lieu of the final judgment
Consider the following comments upon this outline:
Introduction: Act. 17:22 b Act. 17:23 a.
He begins his message on a common ground. The thought is: I am to bring you a religious message and I deem it quite appropriate for, In all things I perceive you are very religious. To be more specific in this general thought, and at the same time to lead into the proposition of his address, he says: For as I passed along, and observed the objects of your worship I found also an altar with this inscription: To an Unknown God.
The proposition: What therefore ye Worship in ignorance, this I set forth unto you. It might be well to read Act. 17:18 b and Act. 17:23 b together to get the full import of Pauls defense. Act. 17:18 b, and some said, what would this babbler say? Others, He seemeth to be a setter forth of strange gods, Act. 17:23 b. What therefore ye worship in ignorance, this I set forth unto you. What a fine, pointed, winsome approach.
I.
CREATOR OF ALL. Act. 17:24-26.
This unknown God, the one whom all of you are really reaching out to find, is the one who has made all things; the world and all things therein. Thus, we could say of Him, that He is Lord of heaven and earth. This at once cuts out all gods of the various elements and forces connected with this earth or the heavens above. Being such a great God, He would not be found in some house of human construction. How ridiculous for God to create all things and then be confined to some object of His creation! Man is totally dependent upon God for all that he has; God upon man for nothing.
II.
WITHIN REACH OF ALL. Act. 17:27-29.
This unknown, but knowable God, created man to begin with, and then from this one man brought forth the many nations that are now on the face of the earth. These peoples all enjoy Spring, Summer, Fall and Winter. They all live in the very part of the globe best suited to their needs. Now, in these things which this unknown but knowable God has given is the means of discovering something of His character. Paul was to say elsewhere that . . . The things that are made declare His everlasting power and divinity (Rom. 1:20). In thus using their senses and analyzing the things that are made in the light of whence they came they could feel after and find him.
But lest these men conclude that God was in some far off place and was to be thought of in a completely objective manner, Paul hastens to tell them that He is nearer than the very air we breathe, for He is the source of life and the sustainer of life. It naturally follows then that we are the offspring of God. To add force to this wonderfully new idea Paul quotes from two of their Grecian poets, Aratus and Cleanthes, who said in essence: For we are also his offspring. This being so, and we know that it is, it must also be that all images of man whether of gold, silver, stone or wood, however wonderfully carved and artistically fashioned, could never be a representation of deity.
III.
GIVES SALVATION TO ALL. Act. 17:30-31.
Paul says here as Peter said in Act. 3:17, I know that in ignorance ye did it . . . In times past the conditions described could be attributed to ignorance but a new day has come, a new hour has struck. God only overlooked those times because He looked beyond them to this day, this time. In this day, and in this message there is a remedy for all the ignorance and sin of the days past.
Now the application, now the demand upon the hearers, now the action from the message. This great God who created and sustains all things asks you and all men everywhere, in the light of your knowledge, and of the coming judgment to repent! Think it over. Change your mind and life. You are not right in the sight of this great God. Your beliefs, your philosophies, your life is at variance with His being and truth. It is imperative that you do this. God has set a day in His calendar when He will call all men before His bench of righteous judgment to be examined by His law. This God will not do this Himself but through His Son, the man whom He has set apart for this task. It is certain that this one will carry out this work, and all men can believe it is so, for God brought Him out of the grave for that very purpose.
That was enough. A burst of coarse derision interrupted his words. The Greeks, the philosophers themselves could listen with pleasure, even with some conviction, while he demonstrated the nullity of these gods of the Acropolis at which even their fathers four centuries earlier had not been afraid to jeer, but now that he had got to the point . . . While Paul discussed round their altar the doctrine of an unknown God, while he enunciated philosophies, even though his enunciations contradicted their philosophies, they listened; but when he said, Now He commandeth men that they should all everywhere repent, inasmuch as He hath appointed a day in which He will judge the world in righteousness, they mocked. Men often find an intellectual excuse for refusing to be moral when God demands morality. Paul, discussing an altar and a theory of God, will fail unless he says, But now . . . Repent. That is the point where men begin to mock, and postpone. (G. Campbell Morgan, pp. 424425).
652.
What is the meaning of the term conciliatory?
653.
What was the stone of impudence?
654.
The theme of the message?
655.
From memory give the three divisions of the sermon.
656.
How does Paul begin his message?
657.
What is the proposition?
658.
How can we say that God is Lord of heaven and earth?
659.
If He is Lord of heaven and earth what does that fact do with the gods of the Greeks?
660.
What is the relationship of man and God, God and man?
661.
From whence came all the nations on he face of the earth?
662.
How did Paul state that man was to feel after and find God?
663.
God bears what relationship to life?
664.
Where did Paul secure his quotation from their poets?
665.
What naturally follows from the conclusion that we are Gods offspring?
666.
In what way did God overlook their ignorance?
667.
What was the demand upon the hearers? Why?
668.
Why was it so imperative?
669.
What connection does the resurrection have with the coming judgment?
670.
What caused some to mock?
671.
Who was converted?
e.
The results. Act. 17:32-34.
Act. 17:32
Now when they heard of the resurrection of the dead, some mocked; but others said, We will hear thee concerning this yet again.
Act. 17:33
Thus Paul went out from among them.
Act. 17:34
But certain men clave unto him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
Act. 17:32-34 But not all mocked and not all postponed. Some believed, among them was a prominent man of the city, Dionysius the Areopagite. Here was a Christian official of the very place where others mocked. There always seems to be women among the converts, . . Christianity was surely a glorious boon for them. There were no doubt others, but one who stood out above the others was a woman named Damaris.
We find out from the Thessalonian letter that Silas and Timothy did meet Paul in Athens and that Paul was much refreshed by the news of the young evangelist. Timothy was soon sent back to Thessalonica and Silas to somewhere else, possibly Derbe. Paul left Athens as he came, alone.
Because there are some among us that say Paul made a failure in Athens, I would like to remind them of the facts of history, which say that the church in Athens was one of the strongest congregations of the empire in the second and third centuries.
672.
What does the epistle to the Thessalonians add to our knowledge of the work in Athens?
673.
What facts of history disprove the idea that Paul made a failure in Athens?
Fuente: College Press Bible Study Textbook Series
(14) To go as it were to the sea.The English version conveys the impression that the movement was a feint in order to baffle the pursuers. Many of the better MSS., however, give as far as the sea, and this is probably the meaning even of the reading followed by the Authorised version. The absence of any mention of places between Bera and Athens, (as, e.g., Amphipolis and Apollonia are mentioned in Act. 17:1), is presumptive evidence that St. Paul actually travelled by sea, and rounding the promontory of Sunium, entered Athens by the Pirus. He had been accompanied so far by some of those who had escorted him from Bera, but when they too went back, he was, we must remember, for the first time since the commencement of his missionary labours, absolutely alone. His yearning for companionship and counsel is shown in the urgent message sent to Silas and Timotheus to come with all speed (literally, as quickly as possible). As far as we can gather from 1Th. 3:1-3, Timotheus came by himself to Athens, probably after the scene at the Areopagus, and was sent back at once with words of counsel and comfort to those whom he reported as suffering much tribulation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. As it were Not that there was any deception, but real doubt whether they should take to the sea or not. Silas and Timothy remain to cherish the infant Church. Yet a charge is left for them to follow, as soon as may be, the apostle to Athens. This they failed to do. Paul had to stand up single and alone in Athens, but was joined by Silas and Timothy at Corinth, (Act 18:5.) Meantime the loving conductors of Paul see him safe in Athens.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And then immediately the brethren sent forth Paul to go as far as to the sea, and Silas and Timothy dwelt there still.’
The believers, however, were well up to it, and recognising that Paul was the main target, and not wanting their fellow-townsmen to be over-disturbed, they smuggled him away to the coast, while Silas and Timothy remained in Berea. This smuggling of him to the coast may have been a ruse in order to deceive the Thessalonian gang-leaders, for his Berean companions then escorted him to Athens. Going by boat may all have been part of the ruse so that no one would know where he had gone. But it is equally possible that it was a red herring and that they then travelled overland.
The result of all this was that the believers in Berea were left untroubled, the work went on through Silas and Timothy, the people continued to ‘receive the word’ (Act 17:11), Paul was safe, and instead of the word of God being silenced, it prospered. And Athens also received the Good News. Once again Satan had overstepped himself.
The situation here with regard to Thessalonica and Berea was very similar to that of Lystra and Derbe. There too they had had to flee from crowds in the larger city of Lystra, only to find in Derbe a ready reception for their message (Act 14:19-21). Being removed from one city they simply moved on to the next, leaving behind a prospering church.
Note on the Movements of Silas and Timothy.
Luke does not always give us full details of the movement of ‘minor players’ and we therefore sometimes have to put them together from the information that we have. Thus when Paul arrives in Athens he immediately requests that Silas and Timothy join him (Act 17:15). That Timothy did so we know from 1Th 3:1-2. But Paul was so concerned for the Thessalonians that after some time he then sent Timothy back to Thessalonica (1Th 3:2). Meanwhile he also sent Silas somewhere else, presumably with equal concern, back to ‘Macedonia’, thus to Berea or to Philippi. This is apparent because both of them later returned to him ‘from Macedonia’ when he moved to Corinth (Act 18:5). Thus while Paul was preaching in Athens, Timothy was at work in Thessalonica, and Silas elsewhere in Macedonia
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
Act 17:14. To go as it were to the sea Grotius supposes that St. Paul was brought down to the sea-coast, as one about to sail, and that the rumour thereof was spread; but that in reality he hastened by land to Athens. However, Raphelius has clearly and abundantly proved, that the proper translation is, to go towards or unto the sea; and as there is nothing said of his going by land, the propriety of Grotius’s interpretation seems more than doubtful.
Fuente: Commentary on the Holy Bible by Thomas Coke
14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
Ver. 14. To go as it were to the sea ] This was a high point of wisdom, not to send Paul the next way to Athens, but about by the sea for avoiding of danger.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. . . ] The various readings seem to have arisen from not understanding , which cannot, here or any where else, be redundant (as De Dieu, Raphel, Wolf, Heinrichs, &c.): nor can it well here signify that his going, ‘ as if to the sea ,’ was only a feint , to deceive his enemies (as Beza, Piscator, Grot., Olsh., Neander, &c.): for, as there is no mention of any land journey, or places passed through on his way to Athens, there can be little doubt that he did really go by sea . But . . I believe simply to indicate the direction in which the Beran brethren sent him forth [implying probably that all that was known at Bera of his intended route was, that it was in the direction of the sea]. is used thus before participles and prepositions, without any assignable reference to its (more usual) subjective reference in such a connexion. Thus Hermann on Soph. Philoct. 58, says ‘cogitationem significat particula . Sed multo usu factum est, ut aliquandoetiam ibi usurparetur, ubi non opus esset respici id, quod quis in mente haberet.’ We have the same expression in Pausan. ii. 25, (the walls of Tyrius) , , and Diod. Sic. xiv. 49, , and Polyb. passim in Wetst., e.g. ( ) , v. 59, and with the same signification. Where he embarked for Athens, is not said: probably (C. and H. i. 403) at Dium, near the base of Mt. Olympus, to which two roads from Bera are marked in the ancient tables.
Fuente: Henry Alford’s Greek Testament
Act 17:14 . : evidently the same riot and danger followed as at Thessalonica; St. Luke often passes over the difficulties and dangers which drove Paul from place to place (Ramsay). : if we read , R.V., see critical note, “as far as to the sea,” but might well mean ad mare versus, ad mare , so Alford, Blass, and instances in Wetstein. There is no need to suppose that the words express a feigned movement to elude pursuit, “as if towards the sea” (see this meaning supported by Rendall, p. 108). .: probably he would embark at Dium near the foot of Olympus, which was connected by a direct road with Bera (Lewin, C. and H., but see, however, Renan, Saint Paul , p. 166, note). . , i.e. , remained behind at Bera, probably to gain the first intelligence from Thessalonica as to the possibility of St. Paul’s return, and to bring the news to the Apostle, whose next stage may not have been decided upon until he reached the coast.
Fuente: The Expositors Greek Testament by Robertson
sent away. Greek. exapostello. App-174.
as it were. Greek. hos, but the texts read heos, as far as.
abode. Greek. hupomeno. Gen. translates “endure”.
Fuente: Companion Bible Notes, Appendices and Graphics
14. . .] The various readings seem to have arisen from not understanding ,-which cannot, here or any where else, be redundant (as De Dieu, Raphel, Wolf, Heinrichs, &c.): nor can it well here signify that his going, as if to the sea, was only a feint, to deceive his enemies (as Beza, Piscator, Grot., Olsh., Neander, &c.): for, as there is no mention of any land journey, or places passed through on his way to Athens, there can be little doubt that he did really go by sea. But . . I believe simply to indicate the direction in which the Beran brethren sent him forth [implying probably that all that was known at Bera of his intended route was, that it was in the direction of the sea]. is used thus before participles and prepositions, without any assignable reference to its (more usual) subjective reference in such a connexion. Thus Hermann on Soph. Philoct. 58, says cogitationem significat particula . Sed multo usu factum est, ut aliquandoetiam ibi usurparetur, ubi non opus esset respici id, quod quis in mente haberet. We have the same expression in Pausan. ii. 25, (the walls of Tyrius) , ,-and Diod. Sic. xiv. 49, ,-and Polyb. passim in Wetst.,-e.g. ( ) , v. 59,-and with the same signification. Where he embarked for Athens, is not said: probably (C. and H. i. 403) at Dium, near the base of Mt. Olympus, to which two roads from Bera are marked in the ancient tables.
Fuente: The Greek Testament
Act 17:14. ) with , , , is often pleonastic, as Heupelius shows in his Treatise on Dialects, p. 69, and so the LXX., , Eze 41:12; but in this passage is put in its proper sense, for as it were, as if. Their journey seemed to be towards the sea; but Athens was the destination aimed at. Perhaps Paul himself, or Silas and Timothy, did not at the time know whither the road was leading them: see following ver. (which implies that Paul followed the guidance of others rather than his own).
Fuente: Gnomon of the New Testament
then: Act 17:10, Act 9:25, Act 9:30, Mat 10:23
as it: Act 20:3, Jos 2:16
but: Act 19:22, 1Ti 1:3, Tit 1:5
Reciprocal: Gen 9:27 – dwell 1Sa 20:5 – that I may 1Ki 17:3 – hide thyself Mat 10:17 – beware Mar 3:7 – Jesus Act 14:6 – were Act 15:22 – Silas Act 16:1 – named Act 18:5 – Silas Act 26:17 – Delivering Rom 16:21 – Timotheus 1Th 1:1 – Timotheus 1Th 3:2 – Timotheus
Fuente: The Treasury of Scripture Knowledge
4
Act 17:14. The feeling seemed to be more sharp against Paul than against Silas and Timotheus, so that he was induced to leave for other parts leaving them for the present.
Fuente: Combined Bible Commentary
Act 17:14. To go as it were to the sea. The accurate translation of the Greek .. is simply as far as to the sea; the English Version would seem to suggest a feint on the part of Paul and his friends; the Greek its used before a preposition simply denotes the definite intention of the direction to the sea. Alford gives some good examples of their use in classical Greek.
But Silas and Timotheus abode there still Silas appears up to this time never to have left his great fellow-missionary, but Timothy was left behind at Philippi; although not mentioned as with Paul at Thessalonica, it is almost certain that he was with his master during a portion at least of the first memorable visit He appears to have been intimately connected with the Christian congregation there, and in both the epistles of Paul to the church of Thessalonica, he is joined in the greeting with Silas and Paul. It has been suggested that Timothy joined Paul again at Thessalonica, bringing with him the contributions and help from the Philippian Christians.
Fuente: A Popular Commentary on the New Testament
The prudential care which the believing brethren took of the holy apostle, was observed before, ver. 10. His life being in danger at Thessalonica, they sent him to Berea; being pursued to Berea, they sent him to Athens, and detain Silas, and Timotheus; not that St. Paul was more fearful than the other two; but more useful, and consequently more hateful to the unbelieving Jews, and his life more sought after. To preserve which, his friends use an innocent policy: they make as if they sent him away to sea, but really he goes on foot to Athens: Immediately the brethern sent away Paul to go as it were to the sea.
Hence learn, That human policy and prudence may lawfully be made use of, in subserviency to divine providence. It was good policy and great providence in the apostle and his friends to look one way and go another; to look towards the sea, and to go to Athens by land.
There is a wise and holy subtilty in foreseeing the evil, and hiding ourselves: a serpent’s eye is a singular ornament in a dove’s head.
Piety without policy, is too simple to be safe; and policy without piety, is too subtle to be good. The sagacity of the serpent, and the innocency of the dove, both may and ought to go together.
Observe, 2. The place which the apostle comes to: Athens, a sovereign city, a famous university; the eye of Greece, as Greece was reputed the eye of the world. Yet, notwithstanding all their scholarship, they were ignorant of God in Christ; all their learning could not teach them to attain any saving knowledge, but both city and university are wholly given to idolatry.
Learn hence, That human learning alone can never teach any place or people the divine truths of Christ and his gospel. ‘Tis a good handmaid, but a bad mistress; ’tis good in itself, but when corrupted by a busy devil and a base heart, it degenerates into the worst instrument in the world; for Corruptio optimi est pessima; “The sweetest wine makes the sourest vinegar.”
Observe, 3. The temper of the men of Athens described to us: they were great and greedy newsmongers, they spent their time in telling and hearing news of any sort. All which was the effect of an itching curiosity; a disease which has descended from age to age, from place to place, from person to person, occasioning a sinful expense of time, which can never be recalled; the neglect of our necessary affairs, which can never be redeemed; spreading false stories of others, and provoking displeasure against ourselves.
O how wise and happy were it, if we enquired after news, not as Athenians, but as Christians; that we might know the better how to manage our prayers and praises for the church and nation.
Observe, 4. How the wickedness and idolatry of this place did vehemently affect this great apostle: His spirit was stirred, when he saw the city full of idols, and wholly given to idolatry. Their idolatry put him into a paroxysm, as the word signifies; his mind was in a concussion by contrary passions: he was affected first with sorrow and grief, that a city should be so learned, and yet so blind; next with indignation and anger, at the superabounding idolatry of that knowing people; and lastly, with fervent zeal, and an ardent desire to undeceive them, and better inform them.
In order to which, he takes all opportunities, both in the city, in the synagogue, and in the market-place, to preach to the people, to dispute with the philosophers, particularly the Epicureans, who denied the providence of God, and the immortality of the soul; who placed all their happiness in pleasure, and held nothing to be desirable but what delighted their senses: a doctrine which made them rather swine than men. And also with the Stoics, who placed all happiness in want of passion, denied all freedom of will, and ascribed all events to an absolute and irrevocable fate. And having disputed with them, he preaches Christ crucified, risen, and glorified to them: but he seemeth a babbler to them, and a setter forth of strange gods.
Whence learn, That Christ and his doctrine, the gospel, was the grand stumbling-block both to Jew and Gentile, learned and unlearned. St. Paul took most pains to convert Athens, yet here his success was least; though it was a learned university, where, no doubt, were many men of excellent natural accomplishments.
From whence we may infer, that if moral dispositions and improvement of natural abilities had fitted men for grace, we might have expected the greatest number of converts at Athens, where many were mocking but very few believing. Surely the apostle’s plantations there were different, not so much from the nature of the soil, as from the different influences of the Spirit.
Observe, 5. How wonderfully the overruling providence of God concerned itself for the apostle’s preservation here at Athens: they hauled him away to their high court of judicature, which sat upon Mars’-hill, (so called because the temple of mars stood upon it,) where the most learned men assembled, and hear and determine what new god was to be worshipped.
Here note, 1. How the providence of God brought St. Paul to a public place to preach in, Mars’-hill, where was a confluence of all the people, and a congregation of the most learned Gentile philosphers. This gave the apostle a mighty opportunity for the service of preaching.
And, 2 note, How tenderly the apostle was treated in this cruel court: although this court had condemned Diagoras, Protagoras, and Socrates himself, for undervaluing their gods, and bringing in new deities; yet the apostle’s life is not only spared by these judges, but they speak candidly and kindly to the apostle, and court him to gratify their curiosity, by informing them of this novelty, which they were so inquisitive after, and desired to hear more of his divine discourse.
Thus the Lord eminently shows, how the hearts of men are in his hand, and that without his permission all the bitter enemies of his church shall not move a tongue, nor lift up a finger, against any of his ministers and members.
Fuente: Expository Notes with Practical Observations on the New Testament
See notes on verse 13
Fuente: McGarvey and Pendleton Commentaries (New Testament)
14. Timothy had remained back at Thessalonica; now arriving at Berea, he joins Silas, left by Paul in the prosecution of the work in Berea.
Fuente: William Godbey’s Commentary on the New Testament
17:14 {7} And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.
(7) There is neither counsel, nor fury, nor madness against the Lord.
Fuente: Geneva Bible Notes
The text is not clear if Paul took a ship to Athens or travelled there by land. Perhaps his pursuers did not know either. It seems that Paul’s escorts took him to the sea to give the impression that they intended to put him on a ship, but then they accompanied him to Athens by land. [Note: Kent, p. 138.] In any case he reached Athens, 195 miles south-southwest of Berea, safely and sent instructions back with the Berean brethren who had accompanied him that Silas and Timothy should join him soon. They apparently had stayed behind, or been sent back, to confirm the new converts (Act 18:5). They appear to have rejoined Paul in Athens as he requested (cf. 1Th 3:1).
"Then Timothy was sent back to Thessalonica (1Th 3:2). Silas, however, seems to have gone back to Macedonia (cf. Act 18:5)-probably to Philippi, where he received from the young congregation there a gift of money for the support of the missioners (Php 4:15). In the meantime, Paul had moved from Athens to Corinth (Act 18:1) and was joined there by Silas and Timothy on their return from Macedonia (Act 18:5; 1Th 3:6)." [Note: Longenecker, p. 471.]
Thus Luke’s account of Paul’s evangelizing in Macedonia concludes. From there the gospel went south to the neighboring province of Achaia.