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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe remarks that "The Greek word translated “another” means “another of a different kind,” (Ed: heteros not allos) that is, a king unlike Caesar. When you read Paul’s two Thessalonian letters, you see the strong emphasis he gave in Thessalonica on the kingship of Christ and the promise of His return. Of course, our Lord’s kingdom is neither political nor “of this world” (John 18:36-37), but we cannot expect unsaved pagans to understand this. The kingship of Jesus Christ is unlike that of the rulers of this world. He conquers with ambassadors, not armies; and His weapons are truth and love. He brings men peace by upsetting the peace and turning things upside down! He conquers through His cross where He died for a world of lost sinners. He even died for His enemies! (Ro 5:6, 7,8, 9, 10-see notes Romans 5:6; 5:7; 5:8; 5:9; 5:10) Another (2087)(heteros) has the basic meaning of the other of two or more but specifically different. David
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Wiersbe: Paul knew that Thessalonica was a strategic city for the work of the Lord. Not only was it the capital of Macedonia, but it was also a center for business, rivaled only by Corinth. It was located on several important trade routes, and it boasted an excellent harbor. . . Paul labored at his tent making trade (Acts 18:3; 1 Th 2:9; 2 Th 3:7-10) (Bible Exposition Commentary ) Swindoll - Thessalonica was an unusual city in terms of politics. Cassander, a general of Alexander the Great, founded the city in 315 BC over the town of Therma, which was named for the nearby hot springs. Later, in 42 BC, when Antony and Octavian battled Brutus and Cassius (two of the leading conspirators against Julius Caesar) for control of Rome, Thessalonica sided with Octavian. As a reward, the city was declared free, meaning exempt from taxes, and autonomous, meaning they had the right to appoint their own magistrates, five men who bore the unusual title of “politarch” because the people had democratically selected their own city’s rulers. When the province of Macedonia was divided into four districts, Thessalonica became the capital of the second. (SEE Insights on Acts) Where was a synagogue of the Jews - This is crucial as there was not one in Philippi, but here the Jewish population was large enough for a synagogue. Synagogue (sunagoge) of the Jews (See Dictionary articles) - Paul established the custom of preaching to the Jews first (Ro 1:16-note) whenever he entered a new city (he went to the synagogues in Pisidian Antioch, Acts 13:14,42; in Iconium Acts 14:1; in Thessalonica Acts 17:1, in Berea Acts 17:10, in Athens Acts 17:17; in Corinth Acts 18:4, in Ephesus Acts 18:19, 19:8) because he had an open door, as a Jew, to speak from the Scriptures and introduce the gospel of the Messiah. Furthermore, if he had preached to Gentiles first, the Jews would never have listened to him, their distaste for the Gentiles being so great. NET Note - As synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3–4; m. Berakhot 2). Wiersbe comments on the strategic importance of Thessalonica noting - Not only was it the capital of Macedonia, but it was also a center for business, rivaled only by Corinth. It was located on several important trade routes, and it boasted an excellent harbor. The city was predominantly Greek, even though it was controlled by Rome. Thessalonica was a ?free city,? which meant that it had an elected citizens? assembly, it could mint its own coins, and it had no Roman garrison within its walls. (BEC) Jack Andrews on synagogue - Paul went to the synagogue on the Sabbath day. Joseph Parker wrote, “Paul was not an occasional attendant. Jesus Christ did not go now and then to the synagogue. The first Christians lived in the Church, and only existed elsewhere.” John G. Butler wrote, “The early Christians would be astounded at the unfaithfulness of Christians in church attendance today. Especially would they be astounded if they knew of the great conveniences we have to get to church and of the comfort in which we can sit when in church. Our day will have much to answer for in regards to the great opportunities for worship which we often spurn in our unfaithfulness.” Paul and the missionaries would bless the synagogues with their presence. The men of God filled with the Spirit of God would bring the word of God and that would bless any place and any people. (Jack Andrews Expository Studies – Understanding Acts) John Kitto - Daily Bible Illustrations - Thessalonians and Bereans—Acts 17:1–15 It appears probable that Luke and Timothy, not having been involved in the late transactions, were, for the benefit of the infant church, left behind at Philippi; or, at least, that they did not attend Paul and Silas from that place. Timothy, however, joined them soon, either at Thessalonica or Berea; but we do not again find Luke the companion of Paul, until four or five years after, when he left Greece on his final recorded visit to Jerusalem. This is inferred from his dropping the first person with Acts 16:10, and resuming it in Acts 20:5–6. If the plural sign be good to indicate Luke’s presence, the want of it must be no less good to show his absence. The destination of Paul and Silas was Thessalonica, nearly a hundred miles west from Philippi, and the chief city of the second part of Macedonia. To this place they pursued the usual course by way of Amphipolis and Apollonia, cities about thirty miles apart, and nearly equidistant between Philippi and Thessalonica. As nothing is recorded of their proceedings, it is probable that they merely passed a night at each of these places on their way. Amphipolis was then a large commercial city, but both it and Apollonia are now in ruins. Thessalonica was a far more important place, rich and populous, with a very large proportion of Jews among its inhabitants. They were, as usual, attracted by the commercial advantages of the place; and the same attraction has secured to the city an extraordinarily large Israelitish population down to the present day, when, of its seventy thousand inhabitants, more than one-half are of the Hebrew race. This population renders it the third city of the Ottoman empire in Europe. It still preserves its ancient name, in the contracted form of Salonica; and rising up the slope of a hill upon the shore, presents, from the sea, an imposing appearance, which is not sustained by a nearer examination. Paul and Silas remained here for three or four weeks, preaching not merely in the synagogues on the Sabbath-day, but teaching daily from house to house. As was his wont with Jewish congregations, Paul “reasoned with them out of the Scriptures;” proving first that the promised Messiah, whoever he was, must needs have suffered and risen from the dead; and then proceeding to declare that the Jesus whom he preached was that Messiah. The effect upon the different classes of hearers is pointedly indicated. “Some of them (the born Hebrews) believed and consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the chief women not a few.” It would thus appear, as Paul’s own epistles to the Thessalonians intimate, that the basis of the church formed at this place was Gentile. From these epistles we gather some indications of his proceedings, which the Acts of the Apostles does not supply. It was here particularly that Paul manifested a marked carefulness in avoiding all appearance of living upon other men’s labors, as if he made a gain of godliness; while he felt and avowed that those who ministered in spiritual things had a right to a subsistence from those among whom they labored. But though he possessed this right, he did not choose to exercise it. By his own hard labor, night and day, upon the rough hair-cloth used in the making of tents, he was enabled to maintain the honest dignity of independence in being chargeable to no one, and to convince those to whom he presented the Gospel that he sought not theirs but them—thus maintaining his disinterestedness beyond all suspicion among the rich converts of Thessalonica. He, however, received once and again some aid from the small and therefore poor church at Philippi; for, from their tried love to him, and their established faith, it would have been churlish to refuse the aid which from the untried Thessalonians it would have been unsafe to accept. No man ever knew better than Paul how to show the right distinction at the right place. The success at Thessalonica soon aroused the opposition of the Jews who believed not, and eventually they gave to their opposition the form which had been found effectual in other places. Fearing among the heathen to impart to their hostility a purely Jewish aspect, knowing that as such it would gain little attention from the heathen magistrates, they stirred up against Paul and Silas, by their vile insinuations and calumnies, the rabid passions of the worthless idlers and ignorant rabble, who have always abounded in the maritime towns of the Mediterranean; and soon gathering a company of these, they rushed with howling clamor, which presently set the town in an uproar, to the house where the apostles lodged. This was the dwelling of one Jason, who, if the same person who is mentioned by that name in Romans 16:21, was a relative of Paul. The apostle and his companion were providentially absent front the house; and being thus baulked of their intended prey, the wild mob, having broken into the house, seized Jason himself, with some of the brethren who happened to be there, and dragged them along with swift violence before “the rulers of the city.” Here Jason especially was accused of harboring those, who, after having “set the world upside down,” had “come hither also,” illegally prating to them, the subjects of Caesar, about “another king, one Jesus.” The Jews had thus adroitly put into the months of their “rascal rabblement,” that charge of political sedition which has always been found more that any other effectual for engaging the attention of the magistracy. Here, however, the persons mainly implicated in the charge were not present, and all the magistrates could do was to take security from Jason and the others and allow them to depart. Security, for what? Not surely, as some suppose, that they would produce the accused the next day, for they would then have forfeited their bail by sending them away the ensuing night; but rather, perhaps, that they pledged themselves for their immediate departure from the city,—which, in general, was all that either the magistrates or the Jews in such cases desired. It has been suggested by some, however, that Jason pledged himself no longer to receive them into his house; and by others, that the undertaking was, that the peace of the city should not be disturbed; while yet others have been content to suppose that they made themselves responsible for the future good conduct of the accused. But all these latter alternatives seem to involve an admission to the discredit of Paul and Silas, to which, we should suppose, that Jason would not have been likely to consent. What was the form of the security given we do not know. We always think of pecuniary pledges in such cases. It may have been so. But money was in those times less sufficient for all purposes,—less the representative of moral value, than it has since become; and it may be that the only security required from Jason and the others, was their word or signature. During the following night Paul and Silas, at the instance of their friends, took their departure from the city; and passing fifty miles or more southward along the coast, tarried not till they reached Berea. The Jews at this place were found to be more candid and well-disposed than those of Thessalonica; for they searched the Scriptures diligently, to ascertain whether they, indeed, bore that testimony to the doctrine he taught, to which Paul habitually appealed in declaring the Gospel to Jewish hearers. Not but that the truth of the Gospel might be, and has been proved without such reference to the Old Testament. But in reasoning with Jews, it would be impossible, and if possible, unwise, to dispense with the advantage which the Old Testament gives; and all subsequent experience has proved that the old apostolic method is the most effectual of all others for the conversion of the Jews. The results of such an examination of the Scriptures as that which the Bereans instituted, cannot be doubted; and although Paul was soon obliged to leave the place, on account of the persecution raised against him by some Jews who arrived from Thessalonica, the prospects of a good harvest were here so promising, that he left Silas and Timothy behind him to cultivate the field. Timothy had joined them at this place or at Thessalonica, and we may suppose that it was not without a pang that Paul parted so soon again from one so beloved. Conducted by the affectionate disciples at Berea, who were not to leave him till he was beyond the reach of danger, Paul proceeded towards Athens, going down to the sea, and then embarking in a vessel bound to that city. Here his escort left him and returned to Berea, with a message to Silas and Timothy to join him with all convenient speed. TODAY IN THE WORD Acts 17 What may be known about God is plain to them, because God has made it plain to them. - Romans 1:19 TODAY IN THE WORD Intelligent design theory argues that the purpose and order evident in nature cannot explain themselves. Some natural systems are “irreducibly complex” and could never have evolved on their own. Mathematician and philosopher William Dembski of Baylor University has even put together a scientific method for determining the probability of whether an object is a product of design or random chance. Many Darwinian scientists, wary of the obvious supernatural implications, heap scorn on intelligent design theory as “creationism in a lab coat.” Yet the evidence of the created world remains strong. Paul used creation as evidence for God's existence in today's reading, a point actually granted to him by his audience, the philosophers of the Athenian Areopagus. What they stumbled over and most couldn't believe was the miracle of the Resurrection. Paul and his friends had gone on from Philippi to preach in Thessalonica and Berea. Although the Bereans studied the Scriptures intensely to test the gospel, some troublemaking Thessalonians followed Paul there in order to stir up trouble. Paul, the lightning rod, was sent away while Silas and Timothy remained, which is how Paul ended up alone in Athens. A city in decline at this point in history, Athens was still a philosophical and religious center and Paul, being who he was, engaged with it fully, witnessing wherever he could. His activities eventually got him invited to the Areopagus, a kind of philosophical debate society addicted to the newest ideas (v. 21). These scholars were curious about Paul, but not respectful, referring to him as a “babbler,” implying he was someone who stitched together a philosophy from ill-fitting scraps picked up at random. Nonetheless, Paul made the most of his opportunity. He used a cultural entry point—their altar to an unknown god. His point about general revelation—creation and providence—argued that people need to seek God, and judgment awaits those who don't. The way to seek God is through repentance. When he asserted Christ's Resurrection as proof, however, only a few people then believed (cf. 1 Cor. 1:22-24). TODAY ALONG THE WAY By closely observing the culture around him, Paul found an entry point for sharing the gospel. You can do the same! Watch a television news program tonight—millions of Americans do; it's a cultural fixture. Look for a news item that might provide an entry point for sharing the gospel, such as a science report (showing design in creation) or a war story (contrasting with the Prince of Peace). If you were chatting with a neighbor, how might you use this news as a conversational bridge to eternal truths? Acts 17:1-9; 1 Thessalonians 1:1-3 TODAY IN THE WORD When Paul visited Thessalonica around 49-50 A.D. on his second missionary journey, the city was a center of travel, commerce and communication. Cassander, one of Alexander the Great's army officers, had founded the city in the fourth century B.C. and named it after his wife (one of Alexander's half-sisters). As the capital city of the province of Macedonia, Thessalonica boasted a strategically-located harbor filled with ships from throughout the Roman Empire. The main highway from Rome to the East passed through the city as well, and the nearby hot springs of Therma were world-famous. Paul, Silas and Timothy walked into this major port city of 200ꯠ people with a revolutionary message--the life-changing gospel of Jesus Christ! The story of Paul's experience in Philippi (Acts 16) is so familiar that we often forget to read on and find out where he went next. The answer is in Acts 17:1. He headed for Thessalonica, making that city only the second place in Europe where the gospel was preached! The wounds on Paul's back from his beating in Philippi (Acts 16:23-24) may still have been hurting when he arrived in Thessalonica. He was treated roughly there, too (17:5), eventually having to leave town under cover of darkness (v. 10). But some great things happened first! After Paul preached Jesus as the Messiah to the Jews for three Sabbaths, many people believed (vv. 2-4). Paul may have stayed several more months in Thessalonica, ministering among the Gentiles. However long his ministry, Paul planted a church there and felt a deep love for the Thessalonian believers. APPLY THE WORD Paul's threefold commendation in 1 Thessalonians 1:3 is one any sincere believer would be pleased to receive. The Thessalonians were known for their diligent work in spreading the gospel and for their endurance under severe trial--all of which were inspired by their faith, love and hope in Jesus Christ. Acts 17:1-15; 1 Thessalonians 1:1 We boast about your perseverance and faith in all the persecutions and trials you are enduring. - 2 Thessalonians 1:4 TODAY IN THE WORD On November 9, 2007, Christianity Today interviewed Carl Moeller, president of Open Doors USA, part of the organization founded in 1955 by Brother Andrew. Moeller shared: “I just became aware of a story of a family in Indonesia whose daughter was one of three girls who were attacked by Muslim extremists in 2004. . . . [The mothers'] effort on behalf of the cause of Christ to forgive those who had done the most horrible things to their families and their daughters is a testimony of the way the Christians are called to respond. . . . When people die in the name of Jesus Christ, it presents a strong testimony to the culture. . . . The church is correspondingly growing.” For two thousand years, persecuted Christians have attested the reality of the gospel. Consider today's reading. Thessalonica was a commercial city located on a major Roman road. Paul's efforts here reflect his pattern of planting churches in strategic cities. Thessalonica had a large Jewish population and at least one synagogue. It's unclear how long Paul stayed in Thessalonica. Acts 17 mentions three Sabbaths, but it's likely that Paul was in Thessalonica a bit longer. The Philippians sent at least one monetary gift to Paul during this time (Phil. 4:16), which also suggests a longer stay. Paul's success in Thessalonica, however, was not without opposition. Some Jews became jealous of the number of Gentile converts to Christianity. Because Thessalonica was a free city, its rulers were eager to avoid any disturbance that would threaten its independence from Rome. The pledge required of Jason may have included some type of guarantee that Paul and Silas would leave the city. The Thessalonian church was formed in such circumstances. Paul's two letters to this church—our focus this month—were likely written from Corinth around a.d. 50 or 51. Although he was forced to leave Thessalonica, Paul deeply cared about this young church, as these two letters reveal. TODAY ALONG THE WAY The opening verse of 1 Thessalonians contains valuable insights. First, notice the importance of team ministry. Written by Paul, the letter's salutation shows the important part played by Silas and Timothy in the work of the gospel. Next, despite persecution, the position of the Thessalonians—in God and in Christ—was secure. Finally, consider the greeting “grace and peace.” Grace is God's unmerited gift, which results in peace. Grace and peace come only from being in God the Father and the Lord Jesus Christ. Acts 17:1-34. TODAY IN THE WORD Osaki Neesima was a bright Japanese student, sent to school to study the classics. One day he casually opened a Bible and read, “In the beginning God created the heavens and the earth.” Osaki was stunned. He had searched in vain for God. He read more and prayed, “O unknown God, if you have eyes look upon me, if you have ears hear me, and lead me to yourself.” Osaki heard that in America this God could be known, so he boarded a ship bound for Boston. The ship’s owner adopted Osaki and gave him an education—and Osaki came to know the “unknown God” through faith in Christ. This all happened in the last century, but it still qualifies as a modern-day version of the ancient Athenians’ attempt to reach out to the true God, who was unknown to them. Making this God known was the reason Paul, Silas, Timothy, Luke and the other members of their missionary team set out in Gentile territory. Thessalonica is another name that has a familiar New Testament ring to it. When Paul and Silas arrived, they headed for the synagogue, where they knew they would find an audience well-versed in the Scriptures. It was Paul’s custom to begin there. Paul’s intention to go to the Gentiles did not mean he never shared the gospel with Jews again. In fact, he went to the Jews first in Corinth; and when they opposed him, he restated his plan to reach out to Gentiles (18:6). But Paul loved his people and longed to see them saved (Rom. 10:1). The tenderness Paul felt toward the Thessalonian church (see 1 Thess. 2:6b-12) probably reflects the welcome he received among those who believed. But true to form, the unbelievers stirred up a riot. Paul and Silas moved on to Berea, where the real Bible students lived. TODAY ALONG THE WAY Today’s text reminds us of how crucial it is to know our audience whenit comes to sharing the gospel effectively. Acts 17:2 And according to Paul’s custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, as - Luke 4:16; John 18:20 went - Acts 17:10,17; 9:20; 13:5; 14:1; 18:4; 19:8 reasoned -Acts 24:25; 28:23; 1Samuel 12:7; Isaiah 1:18; Hebrews 7:1-10 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:1-3, 10-11 Men Who Turned the World Upside Down, Part 1- John MacArthur PAUL REASONS FIRST TO THE JEWS The word custom means an accepted or habitual practice, a specific practice of long standing, typical mode of behaviour, the long-established habits. In Romans 1:16 Paul wrote " I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." Paul was passionate for his Jewish people to receive their Jewish Messiah as their Lord and Savior (cf Ro 9:1-3, Ro 10:1), which is one reason he also went into synagogues first if one was available. And don't forget the fact that his treatment in the synagogues was not always favorable, but Paul had counted to cost to suffer for Christ's sake (cf Php 1:29, read Acts 13:6ff+, Acts 13:45+, Acts 13:50+, Acts 14:2+, Acts 14:5-6+, Acts 14:19+). Clearly Paul was filled with Holy Spirit boldness (courage and confidence) or he would have given up long ago! It was not by his power, but by the Spirit that he pressed on (cf Zech 4:6, read Col 1:29+, 1 Cor 15:10+)! And the same Source is what every saint needs to lay hold of in order to run the race with endurance! (Heb 12:1+, cf 1 Cor 9:24+). According to Paul's custom - Paul established the custom of preaching to the Jews first whenever he entered a new city (see above for cities he went first to the synagogue) Custom (1486)(etho) is a verb which means to be in the habit of, to be accustomed, to carry out behavior based on tradition or custom, doing what one is accustomed to do, i.e., on the basis of habit or tradition. The perfect tense speaks of permanence, thus this was Paul's "enduring" custom. Etho - 4x - accustomed(1), custom(3). - Matt. 27:15; Mk. 10:1; Lk. 4:16; Acts 17:2. Not in the Septuagint. A T
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Wiersbe - One of the men who was converted was Sopater, who later assisted Paul (Acts 20:4). He may be the same man (Sosipater) who later sent greetings to the Christians in Rome (Rom. 16:21). (Bible Exposition Commentary) Prominent (2158)(euschemon from eu = good + scheme = figure, shape, appearance) means comely (in accord with propriety), prominent (having a quality that thrusts itself into attention, conspicuous in position or importance). Respected - Receiving deferential regard. Euschemon can speak of that which is appropriate for display or presentable (1 Cor 12:24). Alternatively, euschemon speaks of people considered worthy of public admiration (the sense in most NT uses). Cleon Rogers on euschemon - respectable, noble, used of appearance, outward bearing, of correct moral conduct, or of high social class; that is, a special class of citizens who were the most well-thought-of and well-to-do in a town or city (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) Friberg - (1) of good or pleasing external appearance graceful, beautiful, presentable ( 1Co 12.24); (2) of persons of high standing in the community prominent, reputable, honored (Mk 15.43); (3) substantivally to. eu;schmon good order, proper behavior (1Co 7.35) (Analytical Greek Lexicon) Thayer - 1. of elegant figure, shapely, graceful, comely, bearing oneself becomingly in speech or behavior (Euripides, Aristophanes, Xenophon, Plato): the comely parts of the body that need no covering (1 Cor 12:24 opposed to less presentable members 1Cor 12:23), 1 Cor. 12:24 2. in later usage of good standing, honorable, influential, wealthy, respectable (R. V. of honorable estate): Mark 15:43; Acts 13:50; 17:12. L-S - elegant in figure, mien and bearing, graceful 2. in bad sense, with an outside show of goodness, specious, (not used this way in the NT). II. of things, decent, becoming, Id., etc.; with grace and dignity, like a gentleman, III. noble, honourable, in rank, N.T. Euschemon - 5x in 5v - Usage: appropriate(1), presentable(1), prominence(1), prominent(2). Mark 15:43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. Acts 13:50 But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. Acts 17:12 Therefore many of them believed, along with a number of prominent Greek women and men. 1 Corinthians 7:35 This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord. 1 Corinthians 12:24 whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked, Acts 17:13 But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds the Jews Acts 17:5; Matthew 23:13; 1Thessalonians 2:14-16 stirred Acts 6:12; 14:2; 21:27; 1Kings 21:25; Proverbs 15:18; 28:25; Luke 12:51 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:4-9, 12-15 Men Who Turned the World Upside Down, Part 2 - John MacArthur REACTION TO THE PREACHED WORD OF GOD! But when - A term of contrast. The contrast is between the welcome reception of the Gospel by the Berea Jews (et al) and the antagonism of the Jews from Thessalonica who had rejected the Word of God. Satan once again sent his emissaires to agitate and stir up the crowds .The principle is playing out in Paul's ministry and will in your ministry likewise beloved - the principle is "Preach the Word of God and duck!" The Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also - These Jews some 50 miles away got wind of Paul's proclamation of the word of God, the Gospel. The Good News traveled fast! The fact that they come after Paul again indicates the depth of their hatred of the Gospel, surely a hatred stirred up by the Evil One himself! THOUGHT - This phrase the Word of God is found numerous times in Acts - Acts 4:31, Acts 6:2, 6:7, Acts 8:14, Acts 11:1, Acts 13:5, Acts 13:7, 13:44, 13:46, Acts 17:13, Acts 18:11 and would make an enlightening and edifying study. Set aside some time and go through these passages interrogating with the 5W/H questions. Related resource: The Power of God's Word
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Wiersbe comments that "Paul arrived in the great city of Athens, not as a sightseer, but as a soul-winner. The late Noel O. Lyons, for many years director of the Greater Europe Mission, used to say, "Europe is looked over by millions of visitors and is overlooked by millions of Christians." Europe needs the Gospel today just as it did in Paul's day, and we dare not miss our opportunities. Like Paul, we must have open eyes and broken hearts.......As for novelty, it was the chief pursuit of both the citizens and the visitors (Acts 17:21). Their leisure time was spent telling or hearing "some new thing." Eric Hoffer wrote that "the fear of becoming a has been keeps some people from becoming anything." The person who chases the new and ignores the old soon discovers that he has no deep roots to nourish his life. He also discovers that nothing is really new; it's just that our memories are poor." Solomon tragically understood the vanity and abysmal emptiness of the novel and wrote... All things are wearisome; Man is not able to tell it. The eye is not satisfied with seeing, Nor is the ear filled with hearing. That which has been is that which will be, And that which has been done is that which will be done. So, there is nothing new under the sun. Is there anything of which one might say, "See this, it is new"? Already it has existed for ages Which were before us. There is no remembrance of earlier things; And also of the later things which will occur, There will be for them no remembrance Among those who will come later still. I, the Preacher, have been king over Israel in Jerusalem. (Eccl 1:8, 9, 10, 11, 12). Perhaps Paul was standing in the Stoa Poikile and saw the various temples housing the imperial cult as well as other temples and altars The Stoa was the location from which Zeno of Citium taught Stoicism. The philosophical school of Stoicism takes its name from having first been expounded here, and was derived from the Greek word stoa. Zeno taught and lectured to his followers from this porch. Full of idols (2712) (kateidolos from kata = intensifes or may mean “thick with,” “luxuriant with” as used of vegetation + eidolon = idol) means full of idols, swamped by idols.
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Wiersbe - Newspaper columnist Franklin P. Adams once defined philosophy as "unintelligible answers to insoluble problems," but the Greeks would not have agreed with him. They would have followed Aristotle who called philosophy the science which considers truth. Henry
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Wiersbe - This led to Paul’s logical conclusion: God made us in His image, so it is foolish for us to make gods in our own image! Greek religion was nothing but the manufacture and worship of gods who were patterned after men and who acted like men. Paul not only showed the folly of temples and the temple rituals, but also the folly of all idolatry. (BEC) Divine nature (2304)(theios; See ISBE note below) describes an attribute of God such as His power and not His character in its essence and totality. Theios is used five times in the Septuagint (LXX) (Ex. 31:3; 35:31; Job 27:3; 33:4; Pr 2:17) three times in the NT (Acts 17:29; 2Pe 1:3, 4+) and is translated divine, 2; divine nature, 1. The KJV translates theios once as "Godhead". Theios pertains to having the nature of God or as related to God by nature. See also the commentary associated with tó theíon in Acts 17:29+, the the commentary associated with tó theíon in 2 Pe 1:3,4+; the commentary associated with theiótēs in Ro. 1:20+; and the commentary associated with theótēs in Col. 2:9+);