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ACTS XVII. 1, 2, 3.
"Now when they had passed through Amphipolis
and Apollonia, they came to Thessalonica,
where was a synagogue of the Jews: and Paul,
as his manner was, went in unto them, and three
sabbath days reasoned with them out of the
Scriptures, opening and alleging that Christ
must needs have suffered, and risen again from
the dead; and that this Jesus, whom I preach
unto you, is Christ."
Again they haste past the small cities, and
press on to the greater ones, since from those.
the word was to flow as from a fountain into the
neighboring cities. "And Paul, as his manner
was, went into the synagogue of the Jews."
Although he had said, "We turn to the
Gentiles" (ch. xiii. 46), he did not
leave these alone: such was the longing
affection he had towards them. For hear him
saying, "Brethren, my heart's desire and
prayer to God for Israel is, that they might
be saved" (Rom. x. I): and, "I wished
myself accursed from Christ for my brethren."
(ib. ix. 3.) But he did this because of
God's promise and the glory: and this, that
it might not be a cause of offence to the
Gentiles. "Opening," it says, "from the
Scriptures, he reasoned with them for three
sabbaths, putting before them that the Christ
must suffer." Do thou mark how before all
other things he preaches the Passion: so little
were they ashamed of it, knowing it to be the
cause of salvation. "And some of them
believed, and consorted with Paul and Silas;
and of the devout Greeks a great multitude, and
of the chief women not a few." (v. 4.)
The writer mentions only the sum and substance
of the discoursing: he is not given to
redundancy, and does not on every occasion
report the sermons. "But the Jews which
believed not (the best texts omit "which
believed not"), moved with envy, took unto
them certain lewd fellows of the baser sort, and
gathered a company, and set all the city on an
uproar, and assaulted the house of Jason, and
sought to bring them out to the people. And
when they found them not, they drew Jason and
certain brethren unto the rulers of the city,
crying, These that have turned the world upside
down are come hither also; whom Jason hath
received: and these all do contrary to the
decrees of CAEsar, saying that there is
another king, one Jesus." (v. 5-7.)
Oh! what an accusation! again they get up a
charge of treason against them, "saying, there
is another king (one) Jesus. And they
troubled the people and the rulers of the city,
when they heard these things. And when they had
taken security of Jason, and of the other,
they let them go." (v. 8, 9.) A man
worthy to be admired, that he put himself into
danger, and sent them away from it. "And the
brethren immediately sent away Paul and Silas
by night unto Berea: who coming thither went
into the synagogue of the Jews. These were
more noble," it says, "than they of
Thessalonica: more noble," i.e. more gentle
(epieikesteroi) (in their behavior): "in
that they received the word with all
readiness," and this not inconsiderately, but
with a strictness wherein was no passion,
"searching the Scriptures whether these things
were so." (v. 10, 11.) "Therefore
many of them believed; also of honorable women
which were Greeks, and of men, not a few.
But when the Jews of Thessalonica had
knowledge that the word of God was preached of
Paul at Berea, they came thither also, and
stirred up the people. And then immediately the
brethren sent away Paul to go as it were to the
sea: but Silas and Timotheus abode there
still." (v. 12-14.) See how he at one
time gives way, at another presses on, and in
many things takes his measures upon human
considerations. "And they that conducted Paul
brought him unto Athens: and receiving a
commandment unto Silas and Timotheus for to
come to him with speed, they departed." (v.
15.) But let us look again at what has been
said.
(Recapitulation.) "Three sabbath-days,"
it says, being the time when they had leisure
from work, "he reasoned with them, opening out
of the Scriptures" (v. 2): for so used
Christ also to do: as on many occasions we find
Him reasoning from the Scriptures, and not on
all occasions (urging men) by miracles.
Because to this indeed they stood in a posture
of hostility, calling them deceivers and
jugglers; but he that persuades l men by reasons
from the Scriptures, is not liable to this
imputation. And on many occasions we find
(Paul) to have convinced men simply by force
of teaching: and in Antioch "the whole city
was gathered together" (ch. xiii. 44): so
great a thing is this also, for indeed this
itself is no small miracle, nay, it is even a
very great one. And that they might not think
that they did it all by their own strength, but
rather that God permitted it, two things
resulted, namely, "Some of them were
persuaded," etc. "And of devout Greeks a
great multitude, and of the chief women not a
few :" * but those others did the contrary:
"the Jews moved with envy," etc. (v. 4,
5) and, from the fact that the being called
was itself a matter of God's fore-ordering,
they neither thought great things of themselves
as if the triumph were their own, nor were
terrified as being responsible (for all). But
how comes it that he said, "That we should go
unto the heathen, and they unto the
circumcision" (Gal. ii. 9), and yet
discoursed to the Jews? He did this as a thing
over and above. (b) For he did other things
also more than he was obliged. For instance,
Christ ordained that they should "live by the
Gospel" (I Cor. ix. 14; i. 17),
but our Apostle did it not: Christ sent him
not to baptize, yet he did baptize. Mark how
he was equal to all. Peter to the
circumcision, he to the Gentiles, to the
greater part. Since if it was necessary for him
to discourse to Jews, how said he again:
"For He that wrought effectually in him toward
the circumcision, the same was mighty also in me
toward the Gentiles" (Gal. ii. 8)? In
the same way as those Apostles also had
intercourse with the Gentiles, though they had
been set apart for the circumcision, so likewise
did our Apostle. The more part of his work
indeed was with the Gentiles: still he did not
neglect the Jews either, that they might not
seem to be severed from them. And how was it,
you will ask, that he entered in the first place
into the synagogues, as if this were his leading
object? True;but he persuaded the Gentiles
through the Jews, and from the things which he
discoursed of to the Jews. And he knew, that
this was most suitable for the Gentiles, and
most conducive to belief. Therefore he says:
"Inasmuch as I am the "Apostle of the
Gentiles." (Rom. xi. 13.) And his
Epistles too all fight against the Jews.That
the Christ," he says, "must needs have
suffered." (v. 3.) If there was a
necessity for His suffering, there was
assuredly. a necessity for His rising again:
for the former was far more wonderful than the
latter. For if He gave Him up to death Who
had done no wrong, much rather did He raise
Him up again. "But the Jews which believed
not took unto them certain of the baser sort,
and set all the city on an uproar (v. 5): so
that the Gentiles were more in number. The
Jews thought not themselves enough to raise the
disturbance:for because they had no reasonable
pretext, they ever effect such purposes by means
of uproar, and by taking to themselves base
men. "And when they found them not," it
says, "they haled Jason and certain
brethren." (v. 6.) O the tyranny!
dragged them without any cause out of their
houses. "These all," say they, "do
contrary to the decrees of CAEsar" (v.
7): for since they spoke nothing contrary to
what had been decreed, nor made any commotion in
the city, they bring them under a different
charge: "saying that there is another king,
one Jesus. * And they troubled the people,"
etc. (v. 8.) And what are ye afraid of,
seeing He is dead? (b) "And when they had
taken security," etc. (v. 9.) See how by
giving security Jason sent Paul away: so that
he gave his life (to the hazard) for him. t
"And brethren," etc. (v. 10.) See how
the persecutions in every case extend the
preaching. "Now these," it says, "were
more noble than those in Thessalonica" (v.
II): i.e. they were not (men) practising
base things, but some were convinced, and the
others (who were not), did nothing (of that
sort). (b) "Daily," it says, "searching
the Scriptures whether these things were so:"
not merely upon a sudden impetus or (burst of)
zeal. "More noble," it says: i.e. in
point of virtue "Therefore many of them,"
etc. (v. 12.) And here again are
Greeks. "But when the Jews of
Thessalonica," etc. (v. 13), because
there were lewd persons there. And yet that
city was greater. But it is no wonder in the
greater city the people were worse nay, of
course to the greater city there go the worse
men, where the occasions of disturbances are
many. And as in the body, where the disease is
more violent for having more matter and fuel,
just so is it here. But look, I beg you, how
their fleeing was providentially ordered, not
from cowardice: otherwise they would have ceased
to preach, and would not have exasperated them
still more. But from this (flight) two things
resulted: both the rage of those (Jews) was
quenched, and the preaching spread. But in
terms befitting their disorderly conduct, he
says, "Agitating the multitude."
(b) Just what was done at Iconium--that
they may have the additional condemnation of
destroying others besides themselves. (ch.
xiv. 2, 19.) This is what Paul says of
them: "Forbidding to preach to the Gentiles,
to fill up their sins alway, for the wrath is
come upon them to the uttermost." (1 Thess.
ii. 16.) Why did he not stay? for if (at
Lystra, ch. xiv. 19, 21) there, where
he was stoned, he nevertheless stayed a long
time, much more here. Why? (The Lord) did
not wish them to be always doing signs; for this
is itself a sign, not less than the working of
signs--that being persecuted, they overcame
without signs. So that just as now He prevails
without signs, so was it on many occasions His
will to prevail then. Consequently neither did
the Apostles run after signs: as in fact he
says himself, "We preach Christ crucified"
(1 Cor. i. 23)--to them that crave
signs, to them that crave wisdom, we give that
which cannot even after signs persuade, and yet
we do persuade! So that this was a mighty
sign. See then, how when the preaching is
extended, they are not in a hurry to run after
signs. a For it was right that thenceforth the
believers should be mighty signs to the rest.
Howbeit, by retreating and advancing they did
these things. "And immediately," it says,
"the brethren sent away Paul." (v. 14.)
Here now they send Paul alone: for it was for
him they feared, lest he should suffer some
harm, the head and front of all being in fact
none other than he. (b) "They sent him
away," it says, "as it were to the sea:"
that it might not be easy for them to seize him.
For at present they could not have done much by
themselves; and with him they accomplished and
achieved many things. For the present, it
says, they wished to rescue him. So far is it
from being the case, that (supernatural)
Grace worked all alike on all occasions: on the
contrary, it left them to take their measures
upon human judgment, (only) stirring them up
and rousing them out of sleep, and making them
to take pains. Thus, observe, it brought them
safe only as far as Philippi, but no more after
that. "And receiving," it says, "a
commandment unto Silas and Timotheus for to
come to him with all speed, they departed."
(v. 15.) For though he was a Paul,
nevertheless he needed them. And with good
reason are they urged by God to go into
Macedonia, for there lay Greece moreover
bright (before them). (ch. xvi. 9.)
See what zeal the rest of the disciples showed
with respect to their leaders: not as it is now
with us, who are separated and divided into
great and small: some of us exalted, while
others are envious: for this is the reason why
those are envious, because we are puffed up,
because we will not endure to be put upon a par
with them. The reason why there is harmony in
the body, is because there is no puffing up:
and there is no puffing up, because the members
are of necessity made to stand in need of each
other, and the head has need of the feet. And
God has made this to be the case with us, and,
for all that, we will not endure it: although
even without this, there ought to be love among
us. Hear ye not how they that are without
accuse us when they say, "Needs make
friendships?" The laity have need of us; and
we again exist for them. Since teacher or ruler
would not exist, if there were not persons to be
taught, nor would he perform his part, for it
would not be possible. As the land has need of
the husbandman, and the husbandman of the land,
so is it here. What reward is there for the
teacher to receive, when he has none to produce
that he has taught? and what for the taught,
who have not had the benefit of the best
teaching? So that we need each other alike in
turn, both the governed, them that govern, and
leaders, them that obey: for rulers are for the
sake of many. Since no one is sufficient to do
anything by himself alone, whether need be to
ordain (keirotonhsai, or to examine men's
counsels and opinions. but they become more
honorable by assembly and numbers. For
instance, the poor need givers, the givers
again need receivers. "Considering one
another" he says, "to provoke unto love and to
good works." (Heb. x. 24.) On this
account the assembly of the whole Church has
more power: and what each cannot do by himself
singly, he is able to do when joined with the
rest. Therefore most necessary are the prayers
offered up, here, for the world, for the
Church, from the one end of the earth to the
other, for peace, for those who are in
adversities. And Paul shows this when he
says, "That for the gift bestowed upon us by
the means of many persons thanks may be given by
many on our behalf" (2 Cor. i. II);
that is, that He might confer the favor on
many. And often he asks for their prayers.
See also what God says with regard to the
Ninevites: "And shall not I spare that
city, wherein dwell more than six score thousand
persons?" (Jonah iv. II.) For if,
"where two or three," He says, "are
gathered together in My Name" (Matt.
xviii. 20), they prevail much, how much
more, being many? And yet thou mayest
prevail, though thou be but one; yet not
equally so. For why art thou but one? Why
dost thou not make many? Why dost thou not
become the maker of love? Why dost thou not
create (kataskeuazeis) friendship? Thou
lackest the chief excellence of virtue. For as
men's being bad by agreement together more
provokes God; so for men to be good by
unanimity delights Him more. "Thou shall not
follow a multitude," He says, "to do
evil." (Ex. xxiii. 2.) "They are all
gone out of the way, they are together become
unprofitable" (Rom. iii. 12), and have
become as it were men singing m concert in their
wickedness. Make for thyself friends in
preference to domestics, and all besides. If
the peacemaker is a son of God, how much more
he who makes friends also? (Matt. v. 9.)
If he who reconciles only is called a son of
God, of what shall not he be worthy, who makes
friends of those who are reconciled? Let us
engage ourselves in this trade, let us make
those who are enemies to each other friends, and
those who are not indeed enemies, but are not
friends, them let us bring together, and before
all, our own selves. For as he who is at
enmity in his house, and has differences with
his wife, carries no authority when reconciling
others, but will be told, "Physician, heal
thyself" (Luke iv. 23), so will a man be
told in this case. What then is the enmity that
is in us? That of the soul against the body,
that of vice against virtue. This enmity let us
put an end to, this war let us take away, and
then being in peace we shall also address others
with much boldness of speech, our conscience not
accusing us. Anger fights against gentleness,
love of money against contempt of it, envy
against goodness of heart. Let us make an end
of this war, let us overthrow these enemies,
let us set up these trophies, let us establish
peace in our own city. We have within us a city
and a civil polity, and citizens and aliens
many: but let us banish the aliens, that our
own people may not be ruined. Let no foreign
nor spurious doctrine enter in, no carnal
desire. See we not that, if any enemy has been
caught in a city, he is judged as a spy? Then
let us not only banish aliens, but let us drive
out enemies also. If we see one, let us
deliver up to the ruler, (that is), to
conscience (tw nw), that imagination which is
indeed an alien, a barbarian, albeit tricked
out with the garb of a citizen.
For there are within us many imaginations of
this kind, which are by nature indeed enemies,
but are clad in sheep's skins. Just as the
Persians, when they have put off the tiara,
and the drawers, and the barbarian shoes, and
put on the other dress which is usual with us,
and have shorn themselves close, and converse in
our own tongue, conceal war under their outward
garb: but once apply the tortures (basanous or
"tests "), and thou bringest to light what is
hidden: so here, examine (or "put to the
test,")by torture again and again such an
imagination as this, and thou wilt quickly see
that its spirit is that of a stranger. But to
show you also by way of example the sort of spies
which the devil sends into us to spy out what is
in us, come let us strip one of them, and
examine it strictly at the tribunal: and if you
please, let us bring forward some of those which
were detected by Paul. "Which things," he
says, "have indeed a show of wisdom in
will-worship, and humility, and neglecting off
the body: not in any honor to the satisfying of
the flesh." (Col. ii. 23.) The devil
wished to bring in Judaism: now if he had
introduced it in its own form, he would not have
carried his point. Accordingly, mark how he
brought it about. "You must neglect the
body," he says: "this is (the true)
philosophy, not to admit of meats, but to guard
against them: this is humility." And now
again in our own times, in the case of the
heretics, he wished to bring us down to the
creature. See then how he dressed up his
deceit. Had he said, "Worship a creature,"
he would have been detected: but what says he?
"God" (viz. the Son and the Holy
Ghost), he says, "is a created being."
But let us lay bare for the decision of the
judges the meaning of the Apostolic writings:
there let us bring him: themselves will
acknowledge both the preaching and the language.
Many make gains "that they may have wherewith
to give to the poor," unjust gains: this too
is a wicked imagination. But let us undress
it, let us convict it, that we may not be taken
by it, but that having escaped all the devices
of the devil, and holding to the sound doctrines
with strictness, we may be able both to pass in
safety through this life present, and to obtain
the good things promised, through the grace and
mercy of our Lord Jesus Christ, with Whom to
the Father, together with the Holy Ghost, be
glory, might, honor, now and ever, world
without end. Amen.
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