S t 17:15,16. Athens. u 17:17. Reasoning. v 17:18-21. Philosophers. Questioning. w 17:22-31. Paul's defence. x 17:32-34. Results. t 18:1-3. Corinth. u 18:4,5. Reasoning and testifying. v 18:6-. Jews. Opposing. w 18:-6. Paul's repudiation. x 18:7-18-. Results.
15 And they that conducted Paul (Gr. kathestima. Only here in this sense. Here the bethren made all the arrangements) brought him as far as Athens (= city of Athene, the goddess of wisdom, who was reputed to have found the city): having received a commandment to Silas and Timotheus in order that they should come to him as quickly as possible (for 2 Thess.), they departed (see 13:42. ).
16 Now while Paul waited for them at Athens, his spirit (Gr. pneuma, here, invisible characteristic such as feelings or desires; or that which is supernatural) was stirred in him (Gr. paroxunomai. A medical word. Cp. 15:59), beholding the city wholly given to idolatry (= full of idols. Gr. kateidolos).
17 Therefore was reasoning (as in v.2) he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him. (Witnessing as he went)
18 Then certain philosophers of the Epicureans, and of the Stoicks (= of the Epicurean and Stoic philosophers. Two chief religions. Two extremes. What do you think God looks like? Do you think He is some force out there? Do you see this today? They don't know God. The Epicureans were followers of Epicurus [342-279 B.C] who held that pleasure was the highest good [eg. power of positivive thinking in the fleash, do what ever you want to do sin is payed for before hand], while the Stoics were disciples of Zeno [about 270 B.C.] who taught that the supreme good was virtue, like Puritans, and man should be free from passion and moved by neither joy nor grief, pleasure nor pain. They taught religion itself was bad. Teach fear, don't even look cross-eyed. Their downfall came when they began worhipping stars. They were Fatalists and Pantheists. The name came from the porch [Gr. stoa] where they met.), encountered him (see 4:15). And some said, “What would this babbler wish to say?” (= seed-picker. Gr spermologos. Used of birds, and so applied to men who gathered scraps of information from others. i.e. "Lets see what he can add") and some, “He seems to be a proclaimer (Gr. katangeleus. Cp. the verb in vv.3,13,23; katangellõ = to bring word down to any one, bring it home by setting it forth) of strange demons” (Gr. daimonion. Occ. 60 times [#60 = pride], 52 times in the Gospels): because he preached (Gr. euangelizõ) to them Yashua (Eng. Jesus), and the resurrection (Gr. anastasis. They were accustomed to personify abstract ideas, as victory, pity, &c., and may have thought that Jesus and the resurrection were two new divinities. One charge against Socrates was that of introducing new divinities). (Christianity is not a religion! It is a reality!)
19 And they took him (see 9:27; 23:19), and brought him to Areopagus (= the hill of Mars, or the Martian hill. Gr. Areios pagos. Cp. v.22. Where the great council of the Athenians was held. Highest court in the land), saying, “Can we know what this new doctrine (Gr. kainos. See Matt.9:17), which is spoken by you?
20 For you bring certain strange things (Gr. xenizõ, to treat as xenos [v.18], hence to lodge. See 10:6,18,23,32. Pet.4:4,12) to our ears (Gr. akoe, hearing): we wish to know therefore what these things mean.” (Lit. wish to be. They liked philosophers. They didn't care if they understood or if it was real)
21 {For all the Athenians and strangers (see vv.18,20) which dwelling (or sojourning. See 2:10) spent their time for no other thing (Gr. eukareõ, to have leisure), but either to tell, or to hear some newer thing (i.e. the latest idea. They had so any fads that they din't take the time to look and see what God says. What's new under the sun?).}
22 Then Paul stood in the midst of Mars' hill (see v.19), and said, “[All you] men of Athens (cp. 1:11), I perceive that according to all things you all are too superstitious (= more religiously disposed than others [too religious]. Gr. deisidaimonesteros, comparative of deisidaimõn, compound of deidõ [to fear] and daimõn. The noun occ. in 25:19. The A.V. rendering is too rude, and Paul had too much tact to begin by offending his audience).
23 For as I passed by, and beheld the objects of your worship (Gr. sebasma), I found an altar [also] on which had been inscribed (Gr. epigraphõ. See Mark 15:26. Heb.8:10; 10:16. Rev.21:12), To the unknown Theos (Gr. agnõstos. Public or private calamities would suggest that some god whom they could not identify must be propitiated. As it is today. The sad part is that most so-called "Christians" are this way because of Biblical illiteracy). Whom(the texts read "what") therefore you all being ignorant worship (Gr. eusebeõ = to be pious or devout towards any one; to act with reverence, respect, and honour), This declare I to you (same as "preach" [vv.3,13]. Note Paul's skillful use of local circumstances).
24 Elohim (Heb. Gr.= Theos, Eng. God. See v.13) That made the world (Gr. kosmos) and all things in it, This One being essentally (Gr. huparchõ. See Luke 9:48) Yahaveh (Gr. Kurios, Eng. Lord) of heaven and earth (land, as apart from water), dwells not in shrines (see Matt.23:16) made with hands (see 7:48. This is a direct quotation from Stephen's speech. God doesn't need man's things to BE. He is "I Am That I Am");
25 Neither is worshipped by human hands (Gr. therapeuõ = to wait upon, minister to [as a doctor does]; hence = to heal; to render voluntary servce and attendance), as needing something, Himself giving to all life (Gr. zõê = life in all its manifestations; from the life of God down to the lowest vegetable. It is life in activity, and thus especialy is the opposite of death. It involves resurrestion life and eternal life; and hence, as such, is the "gift from God"), and breath (see 2:2), and all things;
26 And has made of one blood (the texts omit "blood". The "one" here means either Adam [=human, see v.29], or the dust [clay] of which he was formed. One [heis] is sometims used for a certain one [tis]. See Matt.8:19; 16:4. Mark.13:36. Rev.18:21; 19:17) every nation of men for to dwell on all the face of the earth, and has determined the times before appointed (He is in control), and the bounds of their habitation (outlay of land);
27 To seek Yahaveh (Eng. Lord, the texts read "God", see v.13), if at least they might grope for Him (Gr. pselaphaõ), and find Him, though He be not far from each one of us: (This is why)
28 For by Him we live (you want to know how close you are!?), and move, and are; as certain also the poets with you have said (he refers to Arutus, who was a native of Cilicia [about 270 B.C.]. Cleanthes [about 300 B.C.] has almost the same words), ‘For we are His offspring also.’ ” (Gr. genos. Transl. kind, race, nation, kindred, &c. Offspring only here, v.29, and Rev.22:16. Do you know the Law of inheritance? Are you a glob of energy? You are created in His image, you look like He does [i.e. God the Father]. Adam [= human or mankind, i.e. Heb. adam without the article, the 6th day creation. Not "eth ha Adam" the 8th day creation] was by creation son of God. Gen.1:27; 2:7. See Matt. 1 and Luke 3:38. All mankind are descended from humans, and in that sense are the posterity or offspring of God. That every child born into the world "comes fresh and fair from the hands of the Maker", and is therefore the direct offspring of God, is emphatically contradicted by John 1:13, where the One begotten of God is set in opposition to the rest of mankind who are begotten of the flesh and will of man.)
29 Forasmuch then as we are (= Being then) the offspring of Elohim (God), we ought not to reckon that the Godhead (Gr. theion) is like to gold, or silver, or stone, an engraving (or sculpture. Gr. charagma. Only here and 8 times in Rev. of the mark of the beast. Cp. charakter. Heb.1:3. See Isa.44. Man cannot imitate God.) of art (Gr. techne) and man's thought (cp. 10:19).
30 And the times of this ignorance (Lit. The times indeed therefore of ignorance) Elohim (God) having overlooked; now (emphatic. After crusifixion. Kindness of God, He walked on earth in the flesh. Little excuse for ignorance today. You make your own bed and sleep in it) commands (see 1:4) all humans every where to repent (Gr. metanoeõ = to change one's mind, always for the better, and morally. Because of this it is often used in the Imperative. Not merely to forsake sin, but to change one's apprehension regarding it. It answers the Latin resipisco = to recover one's senses, to come to one's self. Cp. 2 Cor.5:19):
31 Because He appointed a day, in the which He is about to judge the world in righteousness by [a] Man Whom He has ordained; having afforded assurance (Gr. pistis = faith. The living, Divinely implanted principle) to all [humans], in having raised Him from the dead.” (A historical fact. See 1 Kings 19:11)
32 But having heard of the resurrection of the dead, some were mocking (Gr. chleuazõ. To Epicureans and Stoics alike a resurrection of dead persons was a madman's dream. Only those whose "hearts the Lord opened" [v.34] could recieve it. Cp. 16:14. They didn't buy it. Cp. v.16): and others said, “We will hear you again concerning this [matter].”
33 So Paul departed out of their midst. (The truth stood up and some came out. But he didn't convert the whole town)
34 But certain men clove to him, and (= having joined themselves. See 5:13) believed: among the which [was] Dionysius also the Areopagite (a member of the Athenian assembly), and a woman by name Damaris (= good heifer, woman), and others with them.
18)
1 After these things Paul departed from Athens, and came to Corinth (probably in the spring of 52 A.D. At this time the political capital of Greece and seat of the Roman proconsul [v.12], as Athens was the literary centre. Its situation on an isthmus, with harbours on two seas, Lechaeum and Chenchreae, made it of great comercial importance, goods being transhipped and carried across the isthmus from one harbour to another, as was the case at Suez before the canal was made. Strabo says it was the chief emporium between Asia and Italy. The worship of Aphrodite [Lat.Venus], the same as Ashtoreth [Judg.2:13], was carried on here, with all the Oriental licentiousness, probably introduced by the Phœnicians [1 kings 11:33]. Attached to the temple of Venus were 1,000 courtesans. The word korinthiazomai, to act the Corinthian, was infamous in classical literature. These facts underlie and explain much in the Epistles to the Corinthians, e.g. 1 Cor.5. 6. 7. 9;27; as also the fact that the renowned Isthmian games were held in the Stadium, attached to the temple of Poseidon [Neptune], a short distance from the city. These games, as well as the temples of Athens, Corinth, and elsewhere, supplied Paul with many of the metaphors with which his writings abound.);
2 And having found found a certain Jew by name Aquila (= an eagle. See Rom.16:3. 1 Cor.16:19. 2 Tim.4:19.), a Pontian by race, lately come from Italy, and his wife Priscilla (= ancient. [a diminutive from Prisca]. Aquila is never mentioned apart from his wife. Both these are Latin names. Their Hebrew names are not given.); {because that Claudius had commanded all Jews to depart from Rome (not because they were Christians. This edict was issued early in 52 A.D. in consequence either of disturbances in Rome, caused by Jews, or of Judea itself being almost in the state of rebellion):} and came to them.
3 And because he was of the same craft (Gr. homotechnos. Only here. A word appled by physicians to one another. The medical profession was called healing art [Gr. techne]), he was abiding with them (see 16:15), and was working: as to their craft they were tentmakers (Gr. shenopoios. Only here. Paul never took from the church. They wove the black cloth of goat's and camel's hair of which tents were made. Every Hebrew boy was taught some handicraft. Cp.1 Cor.4:12. 1 Thess.2:9; 4:11. 2 Thess.3:8. "Whoever does not teach his son a trade is as if he brought him up to be a robber").
4 And he reasoned (= taught. See 17:2,17) in the synagogue (in the museum at Corinth is a fragment of a stone with the inscription, [suna]gõge hebr[aiõn] = synagogue of the Hebrews. The letters in the bracket are missing. Its date is said to be between 100 B.C. and 200 A.D.) sabbath by sabbath, and was persuading (or sought to pursuade) Jews and the Greeks (Gr. Hellen. See 14:1).
5 Now when Silas and Timotheus came down from Macedonia, Paul was pressed in the word (God was talking thru him. Read, was engrossed with or by the word, i.e. his testimony), and earnestly testifying to the Jews [that] Yehoshua [is] the Messiah (cp. 1 Cor.1:23. This was to the Jews a horrible "scandal").
6 And when they opposed themselves (Gr. antitassomai, to set in battle array), and blasphemed, he shook (see 13:51) [his] outer garments (cp. 12:8), and said to them, “Your blood [be] upon your own heads; I [am] pure (Gr. katharos, i.e. free from responibility. Cp. 20:26. Ezek.3:17-21. He was not shy. See v.9): from now I will go to the nations” (Gr.ethnos. I.e. in Corinth. See next verse. He still continued to go first to the synagogues in other places. See 19:8 and Introduction to Acts).
7 And he departed from that place, and entered into a certain [man's] house, named Justus (some texts read Titus, or Titius, Justus. See Gal.2:3), [one] that worshipped Elohim (or Yehovah. Gr. Theos. Eng. God), whose house joined hard to the synagogue.
8 And Crispus (see 1 Cor.1:14), the chief ruler of the synagogue, believed in the Messiah with all his house; and many of the Corinthians hearing believed, and were baptized (it wasn't him disputing).
9 Then spoke Messiah to Paul in the night by a vision (see 7:31), “Be not afraid, but speak, and be not silent:
10 For I Am with you (Christ is not far from us. He is the Chief Shepherd), and no one shall lay hands on you to do yo evil (see 7:6): for I have much people in this city.”
11 And he continued [there] (lit. "sat". fig., "sit" used of a permanent condition) a year and six months (Even with opposition. In 52-53 A.D. During this period Paul wrote 1 Thess. [52 A.D.] and 2 Thess. [53 A.D.], and probably Hebrews. See introductory notes on these Epistles), teaching the word of God among them.
12 And when Gallio was the deputy of Achaia (Lit. Gallio being pro consul. Another instance of Luke's accuracy. Achaia was a senatorial province under Augustus, imperial under Tiberius, but after 44 A.D. restored by Claudius to the senate and therefore governed by proconsul. Gallio, brother of Seneca, who was Nero's tutor. Said to be an amiable and gracious man. Achaia was a Kenite = a son of Cain. Test the fruit), the Jews (i.e. the Kenites, not of our brother Judah. See Rev. 2:9; 3:9) made rose up with one accord against Paul (see 1:14), and brought him to the judgment seat (for what he was teaching. Gr. bema. See John 19:13. In the Athenian courts there were two other platforms, for the accusor and the accused),
13 Saying, “This [one] persuades mankind to worship Elohim (God) (or Yyahaveh, see v.7) against the law.” (i.e. Roman law. Obey civil law the best you can)
14 And when Paul was about to open [his] mouth, Gallio said to the Jews, “If indeed it were an injustice or wicked recklessness, O [ye] Jews, according to reason I would bear with you (i.e. "I might listen"):
15 But if it be a question of a word (Gr. logos) and names (theology), and [of] the law [that is] with you (i.e. the traditions of "man's" church), look you all yourselves [to it]; I will not be a judge of these [matters].” (he could care less)
16 And he drove them from the judgment seat (Gr. apelaunõ. Only here. They probably persisted in their charges and so the lictors were ordered to clear the court. Do you think that is was this man that accomplished this? Not necessarily. Christ used him. Paul didn't even open his mouth. He proves He is the Shepherd. He threw them out!).
17 Then all the Greeks (the texts read, "they all") took Sosthenes (he had apparently succeeded Crispus [v.8]. Cp. 1 Cor.1:1), the chief ruler of the synagogue (headed up by one of the Kenites, see v.12), and beat [him] before the judgment seat (the crowd, to whom the Jews were obnoxious, would e glad to second the work of the lictors). And Gallio cared for none of those things (Lit. none of these things was a concern to Gallio. He refused to interfere in behalf of such troublesome litigants).
18 And Paul [after this] stayed on [there] yet many days,
R Y 18:-18-23. Paul. Ministry at Ephesus and elsewhere. Z 18:24-28. Apollos. Ministry at Ephesus and in Achaia. Y 19:1-12. Paul. Ministry at Ephesus.
Y y -18. Leaves Corinth (apotassõ). z 19,20. Ministry at Ephesus. y 21. Leaves Ephesus (apotassõ). z 22,23. Ministry at Cæsarea.
and then having taken leave of the brethren (Gr. apotassõ, to set apart. Mid. withdraw. In N.T. always in Mid. Voice. here, v.21. Mark.6:46. Luke 9:61; 14:33. 2 Cor.13), and sailed away (see 15:39) from that place into Syria, and with him Priscilla and Aquila (listed first. She was the teacher in the family); having shaved [his] head in Cenchrea (= millet. This was the part east of Corinth from which place he would set sail): for he had a vow (Gr. euche = a prayer to God; also, a vow made to God. See Num.6:18. It has been questioned whether these words refer to Paul or Aquila. The facts point to Paul, for whichever it was, the ceremonies connected with the vow could only be completed in Jerusalem, and while Paul was hastening his journey to that place [v.21], Aquilla appars to have remaied at Ephesus [v.26].).
19 And he (the texts read "they") arrived at Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews (Gr. Ioudaios. Has two meanings. 1) = of the blood line of Judah, 2) = a resident of Judea [this includes all who are NOT of the tribe of Judah]. To determine which value to use you must look at the context of the Subject).
20 When they asked [him] to tarry for more time with them, he consented not (to nod forward. A medical term. He didn't give them the nod. Why? He's got a vow to keep!);
21 But bade them farewell (Gr. apotassõ, as in v.18 "took his leave"), saying, “I must by all means keep this feast (= Pentecost) that comes in Jerusalem (the texts omit this, but not the Syriac): but I will return (Gr. anakamptõ, bend back [my steps]) again to you, Elohim (God the Creator, see v.7) being willing.” And he sailed from Ephesus.
22 And having come down to Caesarea, and gone up (i.e. to Jerusalem), and saluted the church, he went down to Antioch.
23 And after he had spent some time [there] (&c. Lit. having made. See 15:13. Many questions there. Probably 3 months It was from Antioch he had gone forth on his first missionary journey; it had happier associations for him than Jerusalem, where they were "all zealous of the law" [21:20]), he departed, and went over [all] the country of Galatia (not the province, but the district) and Phrygia in order (Gr. kathexes. See 3:24), strengthening all the disciples (see 14:22).
Z A¹ 24-26. Ehesus. A² 27,28. Achaia.
A¹ a 24. Mighty in the Scriptures. b 25. Teaching accurately. a 26-. Speaking boldly. b -26. Instructed more accurately.
24 And a certain Jew (see v.19) named Apollos (= eloquent, or learned. Shortened from Apollonius. The latter idea is expressed in the next phrase He was a preacher of Scripture), born at Alexandria, an eloquent man, [and] mighty in the scriptures (Gr. dunatos. Said of Moses [7:22]), came to Ephesus.
54 A.D.
25 This one was instructed (Gr. katecheo. See 21:21,24. Luke 1:4. Rom.2:18. Cp. Eng. "catechise") as to the way (see 9:2) of the Messiah (see v.8); and being fervent (Gr. zeõ, to boil. He was burning zeal) in the spirit (fervent in spirit means spiritually fervant, or exceedingly zealous), he spoke and taught accurately the things concerning the Messiah (the texts read "Jesus", i.e. Yashua), knowing only the baptism of John (He was close to God. Over 20 years gone by. The word of Christ's crusifixion has not reached here yet. No instant communication. It took time and was dangerous. Just like spreading the True Word of God is getting to be today).
26 And this one began to speak boldly (Gr. parrhesiazomai. See 9:27) in the synagogue: whom when Aquila and Priscilla had heard, they took him to [them], and expounded to him the way of Elohim more accurately (Gr. ektithei, set before him. See 7:21. They filled him in on what happened).
27 And when he wished to pass into Achaia, the brethren wrote, exhorting (Gr. protrepomai. According to the order in the Gr. this refers to Apollos, and it should read, "the brethren, having encouraged him, wrote") the disciples to receive him: who, when he was come, helped them much which had believed through grace (Wisdom must come with understanding. Go for deeper meat. Fulfilment of prophecy. New Testament can be proved by Old.):
28 For he mightily confuted the Jews, [and that] publickly, showing by the scriptures (not by mouth, not by man, but by SCRIPTURES. Zech.9:9. Isa.53) that Yehoshua is the Messiah.
