04350
 \\Setting sail\\ (\\anachthentes\\). Same word in
 # 13:13
 which see. \\We made a straight course\\ (\\euthudromsamen\\). First
 aorist active indicative of compound verb \\euthudrome\\ (in Philo)
 from adjective \\euthudromos\\ (in Strabo), running a straight course
 (\\euthus, dromos\\). In the N.T. only here and
 # 21:1
 It is a nautical term for sailing before the wind. Luke has a
 true feeling for the sea. \\To Samothrace\\ (\\eis Samothrikn\\). A
 small island in the Aegean about halfway between Troas and
 Neapolis. \\The day following\\ (\\ti epiousi\\). Locative case of time
 with \\hmeri\\ (day) to be supplied
 # 7:26; 20:15; 21:18; 23:11
 With adverse winds it took five days to make the run of 125 miles
 # 20:6
 \\To Neapolis\\ (\\eis Nean Polin\\). To New Town (Newton, Naples,
 Neapolis). The port of Philippi ten miles distant, Thracian, but
 reckoned as Macedonian after Vespasian.

04351
 \\To Philippi\\ (\\eis Philippous\\). The plural like \\Athnai\\ (Athens) is
 probably due to separate sections of the city united
 (Winer-Moulton, _Grammar_, p. 220). The city (ancient name
 Krenides or Wells) was renamed after himself by Philip, the
 father of Alexander the Great. It was situated about a mile east
 of the small stream Gangites which flows into the river Strymon
 some thirty miles away. In this valley the Battle of Philippi was
 fought B.C. 42 between the Second Triumvirate (Octavius,
 Antonius, Lepidus) and Brutus and Cassius. In memory of the
 victory Octavius made it a colony (\\kolnia\\) with all the
 privileges of Roman citizenship, such as freedom from scourging,
 freedom from arrest save in extreme cases, and the right of
 appeal to the emperor. This Latin word occurs here alone in the
 N.T. Octavius planted here a colony of Roman veterans with farms
 attached, a military outpost and a miniature of Rome itself. The
 language was Latin. Here Paul is face to face with the Roman
 power and empire in a new sense. He was a new Alexander, come
 from Asia to conquer Europe for Christ, a new Caesar to build the
 Kingdom of Christ on the work of Alexander and Caesar. One need
 not think that Paul was conscious of all that was involved in
 destiny for the world. Philippi was on the Egnatian Way, one of
 the great Roman roads, that ran from here to Dyrrachium on the
 shores of the Adriatic, a road that linked the east with the
 west. \\The first of the district\\ (\\prt ts meridos\\). Philippi was
 not the first city of Macedonia nor does Luke say so. That honour
 belonged to Thessalonica and even Amphipolis was larger than
 Philippi. It is not clear whether by \\meris\\ Luke means a formal
 division of the province, though the _Koin_ has examples of this
 geographical sense (papyri). There is no article with \\prt\\ and
 Luke may not mean to stress unduly the position of Philippi in
 comparison with Amphipolis. But it was certainly a leading city
 of this district of Macedonia. \\We were tarrying\\ (\\men\\
 \\diatribontes\\). Periphrastic imperfect active.

04352
 \\By a river side\\ (\\para potamon\\). The little river Gangites (or
 Gargites) was one mile west of the town. Philippi as a military
 outpost had few Jews. There was evidently no synagogue inside the
 city, but "without the gates" (\\ex ts puls\\) they had noticed an
 enclosure "where we supposed" (\\hou enomizomen\\, correct text,
 imperfect active), probably as they came into the city, "was a
 place of prayer" (\\proscuchn einai\\). Infinitive with accusative
 of general reference in indirect discourse. \\Proseuch\\ is common
 in the LXX and the N.T. for the act of prayer as in
 # Ac 2:42
 then for a place of prayer either a synagogue (III Macc. 7:20) or
 more often an open air enclosure near the sea or a river where
 there was water for ceremonial ablutions. The word occurs also in
 heathen writers for a place of prayer (Schurer, _Jewish People_,
 Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_,
 p. 222) quotes an Egyptian inscription of the third century B.C.
 with this sense of the word and one from Panticapaeum on the
 Black Sea of the first century A.D. (_Light from the Ancient
 East_, p. 102). Juvenal (III. 296) has a sneering reference to
 the Jewish \\proseucha\\. Josephus (_Ant_. XIV. 10, 23) quotes a
 decree of Halicarnassus which allowed the Jews "to make their
 prayers (\\proseuchas\\) on the seashore according to the custom of
 their fathers." There was a synagogue in Thessalonica, but
 apparently none in Amphipolis and Apollonia
 # Ac 17:1
 The rule of the rabbis required ten men to constitute a
 synagogue, but here were gathered only a group of women at the
 hour of prayer. In pioneer days in this country it was a common
 thing to preach under bush arbours in the open air. John Wesley
 and George Whitfield were great open air preachers. Paul did not
 have an inspiring beginning for his work in Europe, but he took
 hold where he could. The conjecture was correct. It was a place
 of prayer, but only a bunch of women had come together (\\tais\\
 \\sunelthousais gunaixin\\), excuse enough for not preaching to some
 preachers, but not to Paul and his party. The "man of Macedonia"
 turned out to be a group of women (Furneaux). Macedonian
 inscriptions show greater freedom for women in Macedonia than
 elsewhere at this time and confirm Luke's story of the activities
 of women in Philippi, Thessalonica, Berea. \\We sat down and spake\\
 (\\kathisantes elaloumen\\). Having taken our seats (aorist active
 participle of \\kathiz\\) we began to speak or preach (inchoative
 imperfect of \\lale\\, often used for preaching). Sitting was the
 Jewish attitude for public speaking. It was not mere
 conversation, but more likely conversational preaching of an
 historical and expository character. Luke's use of the first
 person plural implies that each of the four (Paul, Silas,
 Timothy, Luke) preached in turn, with Paul as chief speaker.

04353
 \\Lydia\\ (\\Ludia\\). Her birthplace was Thyatira in Lydia. She may have
 been named after the land, though Lydia is a common female name
 (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII.
 4). Thyatira (note plural form like Philippi and one of the seven
 churches of Asia here
 # Re 2:18
 was famous for its purple dyes as old as Homer (Iliad, IV. 141)
 and had a guild of dyers (\\hoi bapheis\\) as inscriptions show. \\A\\
 \\seller of purple\\ (\\porphuroplis\\). A female seller of purple
 fabrics (\\porphura, plis\\). Late word, masculine form in an
 inscription. There was a great demand for this fabric as it was
 used on the official toga at Rome and in Roman colonies. We still
 use the term "royal purple."
 See note on "Lu 16:19"
 Evidently Lydia was a woman of some means to carry on such an
 important enterprise from her native city. She may have been a
 freed-woman, since racial names were often borne by slaves. \\One\\
 \\that worshipped God\\ (\\sebomen ton theon\\). A God-fearer or
 proselyte of the gate. There was a Jewish settlement in Thyatira
 which was especially interested in the dyeing industry. She
 probably became a proselyte there. Whether this was true of the
 other women we do not know. They may have been Jewesses or
 proselytes like Lydia, probably all of them employees of hers in
 her business. When Paul writes to the Philippians he does not
 mention Lydia who may have died meanwhile and who certainly was
 not Paul's wife. She was wealthy and probably a widow. \\Heard us\\
 (\\kouen\\). Imperfect active of \\akou\\, was listening, really
 listening and she kept it up, listening to each of these new and
 strange preachers. \\Opened\\ (\\dinoixen\\). First aorist active
 indicative of \\dianoig\\, old word, double compound (\\dia, ana,\\
 \\oig\\) to open up wide or completely like a folding door (both
 sides, \\dia\\, two). Only the Lord could do that. Jesus had opened
 (the same verb) the mind of the disciples to understand the
 Scriptures
 # Lu 24:45
 \\To give heed\\ (\\prosechein\\). To hold the mind (\\ton noun\\
 understood), present active infinitive. She kept her mind centred
 on the things spoken by Paul whose words gripped her attention.
 She rightly perceived that Paul was the foremost one of the
 group. He had personal magnetism and power of intellect that the
 Spirit of God used to win the heart of this remarkable woman to
 Christ. It was worth coming to Philippi to win this fine
 personality to the Kingdom of God. She will be the chief spirit
 in this church that will give Paul more joy and co-operation than
 any of his churches. It is not stated that she was converted on
 the first Sabbath, though this may have been the case. "One
 solitary convert, a woman, and she already a seeker after God,
 and a native of that very Asia where they had been forbidden to
 preach" (Furneaux). But a new era had dawned for Europe and for
 women in the conversion of Lydia.

04354
 \\And when she was baptized\\ (\\hs de ebaptisth\\). First aorist
 passive indicative of \\baptiz\\. The river Gangites was handy for
 the ordinance and she had now been converted and was ready to
 make this public declaration of her faith in Jesus Christ. \\And\\
 \\her household\\ (\\kai ho oikos auts\\). Who constituted her
 "household"? The term \\oikos\\, originally means the building as
 below, "into my house" and then it includes the inmates of a
 house. There is nothing here to show whether Lydia's "household"
 went beyond "the women" employed by her who like her had heard
 the preaching of Paul and had believed. "Possibly Euodia and
 Syntyche and the other women,
 # Php 4:2,3
 may have been included in the family of Lydia, who may have
 employed many slaves and freed women in her trade" (Knowling).
 "This statement cannot be claimed as any argument for infant
 baptism, since the Greek word may mean her servants or her
 work-people" (Furneaux). In the household baptisms (Cornelius,
 Lydia, the jailor, Crispus) one sees "infants" or not according
 to his predilections or preferences. \\If ye have judged me\\ (\\ei\\
 \\kekrikate me\\). Condition of the first class, assumed to be true
 (\\ei\\ and the indicative, here perfect active of \\krin\\). She had
 confessed her faith and submitted to baptism as proof that she
 was "faithful to the Lord" (\\pistn ti kurii\\), believing on the
 Lord. "If she was fit for that, surely she was fit to be their
 hostess" (Furneaux). And Paul and his party had clearly no
 comfortable place to stay while in Philippi. The ancient hotels
 or inns were abominable. Evidently Paul demurred for there were
 four of them and he did not wish to sacrifice his independence or
 be a burden even to a woman of wealth. \\And she constrained us\\
 (\\kai parebiasato hmas\\). Effective first aorist middle of
 \\parabiazomai\\, late word, in the N.T. only here and
 # Lu 24:29
 Some moral force (\\bia\\) or hospitable persuasion was required (cf.
 # 1Sa 28:23
 but Lydia had her way as women usually do. So he accepted Lydia's
 hospitality in Philippi, though he worked for his own living in
 Thessalonica
 # 2Th 3:8
 and elsewhere
 # 2Co 11:9
 So far only women have been won to Christ in Philippi. The use of
 "us" shows that Luke was not a householder in Philippi.

04355
 \\A spirit of divination\\ (\\pneuma puthna\\). So the correct text with
 accusative (apparition, a spirit, a python), not the genitive
 (\\puthnos\\). Hesychius defines it as \\daimonion manikon\\ (a spirit
 of divination). The etymology of the word is unknown. Bengel
 suggests \\puthesthai\\ from \\punthanomai\\, to inquire. Python was the
 name given to the serpent that kept guard at Delphi, slain by
 Apollo, who was called \\Puthios Apollo\\ and the prophetess at
 Delphi was termed Pythia. Certainly Luke does not mean to credit
 Apollo with a real existence
 # 1Co 8:4
 But Plutarch (A.D. 50-100) says that the term \\puthnes\\ was
 applied to ventriloquists (\\eggastrimuthoi\\). In the LXX those with
 familiar spirits are called by this word ventriloquists
 # Le 19:31; 20:6,27
 including the witch of Endor
 # 1Sa 28:7
 It is possible that this slave girl had this gift of prophecy "by
 soothsaying" (\\manteuomen\\). Present middle participle of
 \\manteuomai\\, old heathen word (in contrast with \\prophteu\\) for
 acting the seer (\\mantis\\) and this kin to \\mainomai\\, to be mad,
 like the howling dervishes of later times. This is the so-called
 instrumental use of the circumstantial participles. \\Brought\\
 (\\pareichen\\). Imperfect active of \\parech\\, a steady source of
 income. \\Much gain\\ (\\ergasian polln\\). Work, business, from
 \\ergazomai\\, to work. \\Her masters\\ (\\tois kuriois auts\\). Dative
 case. Joint owners of this poor slave girl who were exploiting
 her calamity, whatever it was, for selfish gain, just as men and
 women today exploit girls and women in the "white slave" trade.
 As a fortune-teller she was a valuable asset for all the
 credulous dupes of the community. Simon Magus in Samaria and
 Elymas Barjesus in Cyprus had won power and wealth as
 soothsayers.

04356
 \\The Most High God\\ (\\tou theou tou hupsistou\\). Pagan inscriptions
 use this language for the Supreme Being. It looks like
 supernatural testimony like that borne by the demoniacs to Jesus
 as "son of the Most High God"
 # Lu 8:28
 Cf; also
 # Mr 1:24; 3:11; Mt 8:29; Lu 4:41
 etc.). She may have heard Paul preach about Jesus as the way of
 salvation. \\The way of salvation\\ (\\hodon strias\\). A way of
 salvation, strictly speaking (no article). There were many "ways
 of salvation" offered to men then as now.

04357
 \\She did\\ (\\epoiei\\). Imperfect active, kept it up for many days. The
 strange conduct gave Paul and the rest an unpleasant prominence
 in the community. \\Being sore troubled\\ (\\diapontheis\\). First
 aorist passive of \\diapone\\, old verb, to work laboriously, then
 in passive to be "worked up," displeased, worn out. In the N.T.
 only here and
 # 4:2
 which see (there of the Sadducees about Peter's preaching). Paul
 was grieved, annoyed, indignant. He wanted no testimony from a
 source like this any more than he did the homage of the people of
 Lystra
 # 14:14
 \\That very hour\\ (\\auti ti hri\\). Locative case of time and
 familiar Lukan idiom in his Gospel, "at the hour itself." The
 cure was instantaneous. Paul, like Jesus, distinguished between
 the demon and the individual.

04358
 \\Was gone\\ (\\exlthen\\). Was gone out of the slave girl, second
 aorist active indicative of \\exerchomai\\. "The two most important
 social revolutions worked by Christianity have been the elevation
 of woman and the abolition of slavery" (Furneaux). Both are
 illustrated here (Lydia and this slave girl). "The most sensitive
 part of 'civilized' man is the pocket" (Ramsay). \\Laid hold on\\
 (\\epilabomenoi\\). Second aorist middle participle of \\epilamban\\ as
 in
 # 9:27; 17:19
 but here with hostile intent. \\Dragged\\ (\\heilkusan\\). First aorist
 active indicative of \\helku\\, late form of the old verb \\helk\\
 (also in
 # Jas 2:6
 to draw as a sword, and then to drag one forcibly as here and
 # 21:30
 It is also used of spiritual drawing as by Jesus in
 # Joh 12:32
 Here it is by violence. \\Into the marketplace\\ (\\eis tn agoran\\).
 Into the Roman forum near which would be the courts of law as in
 our courthouse square, as in
 # 17:17
 Marketing went on also
 # Mr 7:4
 when the crowds collect
 # Mr 6:56
 from \\ageir\\, to collect or gather. \\Unto the rulers\\ (\\epi tous\\
 \\archontas\\). General Greek term for "the magistrates."

04359
 \\Unto the magistrates\\ (\\tois stratgois\\). Greek term (\\stratos, ag\\)
 for leader of an army or general. But in civic life a governor.
 The technical name for the magistrates in a Roman colony was
 _duumviri_ or duumvirs, answering to consuls in Rome. \\Stratgoi\\
 here is the Greek rendering of the Latin _praetores_ (praetors),
 a term which they preferred out of pride to the term _duumviri_.
 Since they represented consuls, the praetors or duumvirs were
 accompanied by lictors bearing rods (verse
 # 35
 \\These men\\ (\\houtoi hoi anthrpoi\\). Contemptuous use. \\Being Jews\\
 (\\Ioudaioi huparchontes\\). The people of Philippi, unlike those in
 Antioch
 # 11:26
 did not recognize any distinction between Jews and Christians.
 These four men were Jews. This appeal to race prejudice would be
 especially pertinent then because of the recent decree of
 Claudius expelling Jews from Rome
 # 18:2
 It was about A.D. 49 or 50 that Paul is in Philippi. The hatred
 of the Jews by the Romans is known otherwise (Cicero, _Pro
 Flacco_, XXVIII; Juvenal, XIV. 96-106). \\Do exceedingly trouble\\
 (\\ektarassousin\\). Late compound (effective use of \\ek\\ in
 composition) and only here in the N.T.

04360
 \\Customs which it is not lawful for us to receive, or to observe,\\
 \\being Romans\\ (\\eth ha ouk estin hmin paradechesthai oude poiein\\
 \\Rmaiois ousin\\). Note the sharp contrast between "being Jews" in
 verse
 # 20
 and "being Romans" here. This pose of patriotism is all sound and
 fury. It is love of money that moves these "masters" far more
 than zeal for Rome. As Roman citizens in a colony they make full
 use of all their rights of protest. Judaism was a _religio
 licita_ in the Roman empire, only they were not allowed to make
 proselytes of the Romans themselves. No Roman magistrate would
 pass on abstract theological questions
 # 18:15
 but only if a breach of the peace was made (\\ektarassousin hmn\\
 \\tn polin\\) or the formation of secret sects and organizations.
 Evidently both of these last points are involved by the charges
 of "unlawful customs" by the masters who are silent about their
 real ground of grievance against Paul and Silas. \\Ethos\\ (kin to
 \\thos\\,
 # 1Co 15:33
 is from \\eth\\, to be accustomed or used to a thing. The Romans
 granted toleration to conquered nations to follow their religious
 customs provided they did not try to win the Romans. But the Jews
 had made great headway to favour (the God-fearers) with
 increasing hatred also. Emperor worship had in store grave peril
 for both Jews and Christians. The Romans will care more for this
 than for the old gods and goddesses. It will combine patriotism
 and piety.

04361
 \\Rose up together\\ (\\sunepest\\). Second aorist (ingressive) active
 of the double compound \\sunephistmi\\, intransitive, old verb, but
 only here in the N.T. (cf. \\katepestsan\\ in
 # 18:12
 There was no actual attack of the mob as Paul and Silas were in
 the hands of the officers, but a sudden and violent uprising of
 the people, the appeal to race and national prejudice having
 raised a ferment. \\Rent their garments off them\\ (\\perirxantes\\
 \\autn ta himatia\\). First aorist active participle of \\perirgnumi\\,
 old verb, to break off all around, to strip or rend all round.
 Here only in the N.T. The duumvirs probably gave orders for Paul
 and Silas to be stripped of their outer garments (\\himatia\\),
 though not actually doing it with their own hands, least of all
 not stripping off their own garments in horror as Ramsay thinks.
 That would call for the middle voice. In II Macc. 4:38 the active
 voice is used as here of stripping off the garments of others.
 Paul in
 # 1Th 2:2
 refers to the shameful treatment received in Philippi, "insulted"
 (\\hubristhentas\\). As a Roman citizen this was unlawful, but the
 duumvirs looked on Paul and Silas as vagabond and seditious Jews
 and "acted with the highhandedness characteristic of the fussy
 provincial authorities" (Knowling). \\Commanded\\ (\\ekeleuon\\).
 Imperfect active, repeatedly ordered. The usual formula of
 command was: "Go, lictors; strip off their garments; let them be
 scourged." \\To beat them with rods\\ (\\rhabdizein\\). Present active
 infinitive of \\rhabdiz\\, old verb, but in the N.T.=_virgis
 caedere_ only here and
 # 2Co 11:25
 where Paul alludes to this incident and two others not given by
 Luke (\\tris erhabdisthn\\). He came near getting another in
 Jerusalem
 # Ac 22:25
 Why did not Paul say here that he was a Roman citizen as he does
 later (verse
 # 37
 and in Jerusalem
 # 22:26
 ? It might have done no good in this hubbub and no opportunity
 was allowed for defence of any kind.

04362
 \\When they had laid\\ (\\epithentes\\). Second aorist (constative)
 active participle of \\epitithmi\\, to place upon. \\Many stripes\\
 (\\pollas plgas\\). The Jewish law was forty stripes save one
 # 2Co 11:24
 The Roman custom depended on the caprice of the judge and was a
 terrible ordeal. It was the custom to inflict the stripes on the
 naked body (back) as Livy 2.5 says: "_Missique lictores ad
 sumendum supplicium, nudatos virgis caedunt_." On \\plgas\\ (from
 \\plss\\, to strike a blow)
 See note on "Lu 10:30"
 See note on "Lu 12:47"
 ... and verses following
 \\The jailor\\ (\\ti desmophulaki\\). Late word (\\desmos, phulax\\, keeper
 of bonds), in the N.T. only here (verses
 # 23,27,36
 The LXX has the word \\archidesmophulax\\
 # Ge 39:21-23
 Chrysostom calls this jailor Stephanus, he was of Achaia
 # 1Co 16:15
 \\To keep safely\\ (\\asphals trein\\). Present active infinitive, to
 keep on keeping safely, perhaps "as dangerous political
 prisoners" (Rackham). He had some rank and was not a mere
 turnkey.

04363
 \\Into the inner prison\\ (\\eis tn esteran phulakn\\). The
 comparative form from the adverb \\es\\ (within), Ionic and old
 Attic for \\eis\\. In the LXX, but in the N.T. only here and
 # Heb 6:19
 The Roman public prisons had a vestibule and outer prison and
 behind this the inner prison, a veritable dungeon with no light
 or air save what came through the door when open. One has only to
 picture modern cells in our jails, the dungeons in feudal
 castles, London prisons before the time of Howard, to appreciate
 the horrors of an inner prison cell in a Roman provincial town of
 the first century A.D. \\Made their feet fast\\ (\\tous podas\\
 \\sphalisato autn\\). First aorist (effective) middle of \\asphaliz\\,
 from \\asphals\\ (safe), common verb in late Greek, in the N.T. only
 here and
 # Mt 24:64
 The inner prison was safe enough without this refinement of
 cruelty. \\In the stocks\\ (\\eis to xulon\\). \\Xulon\\, from \\xu\\, to
 scrape or plane, is used for a piece of wood whether a cross or
 gibbet
 # Ac 5:30; 10:39; 13:29; Ga 3:13; 1Pe 2:24
 or a log or timber with five holes (four for the wrists and
 ankles and one for the neck) or two for the feet as here,
 \\xuloped\\, Latin _vervus_, to shackle the feet stretched apart
 # Job 33:11
 This torment was practiced in Sparta, Athens, Rome, and Adonirom
 Judson suffered it in Burmah. \\Xulon\\ is also used in the N.T. for
 stick or staff
 # Mt 26:47
 and even a tree
 # Lu 23:31
 Tertullian said of Christians in the stocks: _Nihil crus sentit
 in vervo, quum animus in caelo est_ (Nothing the limb feels in
 the stocks when the mind is in heaven).

04364
 \\About midnight\\ (\\kata de mesonuktion\\). Middle of the night, old
 adjective seen already in
 # Mr 13:35; Lu 11:5
 which see. \\Were praying and singing\\ (\\proseuchomenoi humnoun\\).
 Present middle participle and imperfect active indicative:
 Praying they were singing (simultaneously, blending together
 petition and praise). \\Humne\\ is an old verb from \\humnos\\ (cf.
 # Isa 12:4; Da 3:23
 Paul and Silas probably used portions of the Psalms (cf.
 # Lu 1:39,67; 2:28
 with occasional original outbursts of praise. \\Were listening to\\
 \\them\\ (\\epkronto autn\\). Imperfect middle of \\epakroaomai\\. Rare
 verb to listen with pleasure as to a recitation or music (Page).
 It was a new experience for the prisoners and wondrously
 attractive entertainment to them.

04365
 \\Earthquake\\ (\\seismos\\). Old word from \\sei\\, to shake. Luke regarded
 it as an answer to prayer as in
 # 4:31
 He and Timothy were not in prison. \\So that the foundations of the\\
 \\prison house were shaken\\ (\\hste saleuthnai ta themelia tou\\
 \\desmtriou\\). Regular construction of the first aorist passive
 infinitive and the accusative of general reference with \\hste\\ for
 actual result just like the indicative. This old word for prison
 house already in
 # Mt 11:2; Ac 5:21,23
 which see. \\Themelia\\ is neuter plural of the adjective \\themelios\\,
 from \\thema\\ (thing laid down from \\tithmi\\). So already in
 # Lu 6:48; 14:29
 If the prison was excavated from rocks in the hillside, as was
 often the case, the earthquake would easily have slipped the bars
 of the doors loose and the chains would have fallen out of the
 walls. \\Were opened\\ (\\neichthsan\\). First aorist passive
 indicative of \\anoig\\ (or \\-numi\\) with triple augment (\\, e, \\),
 while there is no augment in \\aneth\\ (first aorist passive
 indicative of \\animi\\, were loosed), old verb, but in the N.T.
 only here and
 # 27:40; Eph 6:9; Heb 13:5

04366
 \\Being roused out of sleep\\ (\\exupnos genomenos\\). Becoming \\exupnos\\
 (rare word, only here in N.T., in LXX and Josephus). An
 earthquake like that would wake up any one. \\Open\\ (\\aneigmenos\\).
 Perfect passive participle with double reduplication in predicate
 position, standing open. \\Drew his sword\\ (\\spasamenos tn\\
 \\machairan\\). First aorist middle participle of \\spa\\, to draw, as
 in
 # Mr 14:47
 drawing his own sword himself. Our word spasm from this old word.
 \\Was about\\ (\\mellen\\). Imperfect active of \\mell\\ with both syllabic
 and temporal augment and followed here by present infinitive. He
 was on the point of committing suicide as Brutus had done near
 here. Stoicism had made suicide popular as the escape from
 trouble like the Japanese _harikari_. \\Had escaped\\
 (\\ekpepheugenai\\). Second perfect active infinitive of \\ekpheug\\,
 old verb with perfective force of \\ek\\, to flee out, to get clean
 away. This infinitive and accusative of general reference is due
 to indirect discourse after \\nomizn\\. Probably the prisoners were
 so panic stricken by the earthquake that they did not rally to
 the possibility of escape before the jailor awoke. He was
 responsible for the prisoners with his life
 # 12:19; 27:42

04367
 \\Do thyself no harm\\ (\\mden praxis seauti kakon\\). The usual
 construction (\\m\\ and the aorist subjunctive) for a prohibition
 not to \\begin\\ to do a thing. The older Greek would probably have
 used \\poisis\\ here. The later Greek does not always preserve the
 old distinction between \\poie\\, to do a thing, and \\prass\\, to
 practice, though \\prassete\\ keeps it in
 # Php 4:9
 and \\poie\\ is rightly used in
 # Lu 3:10-14
 As a matter of fact \\prass\\ does not occur in Matthew or in Mark,
 only twice in John, six times in Luke's Gospel, thirteen in Acts,
 and elsewhere by Paul. \\Sprang in\\ (\\eisepdsen\\). First aorist
 active of \\eispda\\, old verb, but here only in the N.T. Cf.
 \\ekpda\\ in
 # 14:14
 The jailor was at the outer door and he wanted lights to see what
 was inside in the inner prison.

04368
 \\Trembling for fear\\ (\\entromos genomenos\\). "Becoming terrified."
 The adjective \\entromos\\ (in terror) occurs in N.T. only here and
 # 7:32; Heb 12:21
 \\Fell down\\ (\\prosepesen\\). Second aorist active indicative of
 \\prospipt\\, old verb. An act of worship as Cornelius before Peter
 # 10:25
 when \\prosekunsen\\ is used.

04369
 \\Brought them out\\ (\\progagn autous ex\\). Second aorist active
 participle of \\proag\\, to lead forward. He left the other
 prisoners inside, feeling that he had to deal with these men whom
 he had evidently heard preach or had heard of their message as
 servants of the Most High God as the slave girl called them.
 There may have been superstition behind his fear, but there was
 evident sincerity.

04370
 \\To be saved\\ (\\hina sth\\). Final clause with \\hina\\ and first aorist
 passive subjunctive. What did he mean by "saved"? Certainly more
 than escape from peril about the prisoners or because of the
 earthquake, though these had their influences on him. Cf. way of
 salvation in verse
 # 17
 \\Believe on the Lord Jesus\\ (\\Pisteuson epi ton kurion Isoun\\). This
 is what Peter told Cornelius
 # 10:43
 This is the heart of the matter for both the jailor and his
 house.

04371
 \\They spake the word of God\\ (\\elalsan ton logon tou theou\\). So
 Paul and Silas gave fuller exposition of the way of life to the
 jailor "with all that were in his house." It was a remarkable
 service with keenest attention and interest, the jailor with his
 warden, slaves, and family.

04372
 \\Washed their stripes\\ (\\elousen apo tn plgn\\). Deissmann (_Bible
 Studies_, p. 227) cites an inscription of Pergamum with this very
 construction of \\apo\\ and the ablative, to wash off, though it is
 an old verb. This first aorist active indicative of \\lou\\, to
 bathe, succinctly shows what the jailor did to remove the stains
 left by the rods of the lictors (verse
 # 22
 \\Nipt\\ was used for washing parts of the body. \\And was baptized,\\
 \\he and all his, immediately\\ (\\kai ebaptisth autos kai hoi autou\\
 \\hapantes parachrma\\). The verb is in the singular agreeing with
 \\autos\\, but it is to be supplied with \\hoi autou\\, and it was done
 at once.

04373
 \\He brought them up\\ (\\anagagn\\). Second aorist active participle of
 \\anag\\. It looks as if his house was above the prison. The baptism
 apparently took place in the pool or tank in which he bathed Paul
 and Silas (De Wette) or the rectangular basin (_impluvium_) in
 the court for receiving the rain or even in a swimming pool or
 bath (\\kolumbthra\\) found within the walls of the prison
 (Kuinoel). Meyer: "Perhaps the water was in the court of the
 house; and the baptism was that of immersion, which formed an
 essential part of the symbolism of the act." \\Set meat\\ (\\parethken\\
 \\trapezan\\). Set a "table" before them with food on it. They had
 probably had no food for a day. \\With all his house\\ (\\panoikei\\).
 Adverb, once in Plato, though usually \\panoikii\\. In LXX, but here
 alone in the N.T. It is in an amphibolous position and can be
 taken either with "rejoiced" (\\galliasato\\) or "having believed"
 (\\pepisteuks\\, perfect active participle, permanent belief),
 coming between them. The whole household (family, warden, slaves)
 heard the word of God, believed in the Lord Jesus, made
 confession, were baptized, and rejoiced. Furneaux considers the
 haste in baptism here "precipitate" as in the baptism of the
 eunuch. But why delay?

04374
 \\The serjeants\\ (\\tous rhabdouchous\\). Fasces-bearers, regular Greek
 word (\\rhabdos, ech\\) for Latin _lictores_ though Cicero says that
 they should carry _baculi_, not _fasces_. Was this message
 because of the earthquake, the influence of Lydia, or a belated
 sense of justice on the part of the magistrates (praetors)?
 Perhaps a bit of all three may be true. The Codex Bezae expressly
 says that the magistrates "assembled together in the market place
 and recollecting the earthquake that had happened they were
 afraid."

04375
 \\Now therefore\\ (\\nun oun\\). Note both particles (time and
 inference). It was a simple matter to the jailor and he was full
 of glee over this happy outcome.

04376
 \\Unto them\\ (\\pros autous\\). The lictors by the jailor. The reply of
 Paul is a marvel of brevity and energy, almost every word has a
 separate indictment showing the utter illegality of the whole
 proceeding. \\They have beaten us\\ (\\deirantes hmas\\). First aorist
 active participle of \\der\\, old verb to flay, to skin, to smite.
 The _Lex Valeria_ B.C. 509 and the _Lex Poscia_ B.C. 248 made it
 a crime to inflict blows on a Roman citizen. Cicero says, "To
 fetter a Roman citizen was a crime, to scourge him a scandal, to
 slay him--parricide." Claudius had "deprived the city of Rhodes
 of its freedom for having crucified some citizen of Rome"
 (Rackham). \\Publicly\\ (\\dmosii\\). This added insult to injury.
 Common adverb (\\hodi\\) supplied with adjective, associative
 instrumental case, opposed to \\idii\\ or \\kat' oikous\\,
 # Ac 20:20
 \\Uncondemned\\ (\\akatakritous\\). This same verbal adjective from
 \\kata-krin\\ with \\a\\ privative is used by Paul in
 # 22:25
 and nowhere else in the N.T. Rare in late Greek like
 \\akatagnstos\\, but in late _Koin_ (papyri, inscriptions). The
 meaning is clearly "without being tried." Paul and Silas were not
 given a chance to make a defence. They were sentenced unheard
 # 25:16
 Even slaves in Roman law had a right to be heard. \\Men that are\\
 \\Romans\\ (\\anthrpous Romaious huparchontas\\). The praetors did not
 know, of course, that Paul and Silas were Roman citizens any more
 than Lysias knew it in
 # Ac 22:27
 Paul's claim is not challenged in either instance. It was a
 capital offence to make a false claim to Roman citizenship. \\Have\\
 \\cast us into prison\\ (\\ebalan eis phulakn\\). Second aorist active
 indicative of \\ball\\, old verb, with first aorist ending as often
 in the _Koin_ (\\-an\\, not \\-on\\). This was the climax, treating them
 as criminals. \\And now privily\\ (\\kai nun lathri\\). Paul balances
 their recent conduct with the former. \\Nay verily, but\\ (\\ou gar,\\
 \\alla\\). No indeed! It is the use of \\gar\\ so common in answers
 (\\ge+ara\\) as in
 # Mt 27:23
 \\Alla\\ gives the sharp alternative. \\Themselves\\ (\\autoi\\). As a public
 acknowledgment that they had wronged and mistreated Paul and
 Silas. Let them come themselves and lead us out (\\exagagetsan\\,
 third person plural second aorist active imperative of \\exag\\). It
 was a bitter pill to the proud praetors.

04377
04378
 \\They feared\\ (\\ephobthsan\\). This is the explanation. They became
 frightened for their own lives when they saw what they had done
 to Roman citizens. \\They asked\\ (\\rtn\\). Imperfect active of
 \\erta\\. They kept on begging them to leave for fear of further
 trouble. The colonists in Philippi would turn against the
 praetors if they learned the facts, proud as they were of being
 citizens. This verb in the _Koin_ is often used as here to make
 a request and not just to ask a question.

04379
 \\Into the house of Lydia\\ (\\pros tn Ludian\\). No word in the Greek
 for "house," but it means the house of Lydia. Note "the brethren"
 here, not merely Luke and Timothy, but other brethren now
 converted besides those in the house of the jailor. The four
 missionaries were guests of Lydia (verse
 # 15
 and probably the church now met in her home. \\They departed\\
 (\\exlthan\\). Paul and Silas, but not Luke and Timothy. Note "they"
 here, not "we." Note also the \\-an\\ ending instead of \\-on\\ as above.
 The movements of Timothy are not perfectly clear till he
 reappears at Beroea
 # 17:15
 It seems unlikely that he came to Thessalonica with Paul and
 Silas since only Paul and Silas obtained security there
 # 17:9
 and were sent on to Beroea
 # 17:10
 Probably Timothy was sent to Thessalonica from Philippi with
 gifts of which Paul spoke later
 # Php 4:15
 Then he followed Paul and Silas to Beroea.

04380
 \\When they had passed through\\ (\\diodeusantes\\). First aorist active
 participle of \\diodeu\\, common verb in the _Koin_ (Polybius,
 Plutarch, LXX, etc.), but in the N.T. only here and
 # Lu 8:1
 It means literally to make one's way (\\hodos\\) through (\\dia\\). They
 took the Egnatian Way, one of the great Roman roads from
 Byzantium to Dyrrachium (over 500 miles long) on the Adriatic
 Sea, opposite Brundisium and so an extension of the Appian Way.
 \\Amphipolis\\ (\\tn Amphipolin\\). So called because the Strymon flowed
 almost around (\\amphi\\) it, the metropolis of Macedonia Prima, a
 free city, about 32 miles from Philippi, about three miles from
 the sea. Paul and Silas may have spent only a night here or
 longer. \\Apollonia\\ (\\tn Apollnian\\). Not the famous Apollonia in
 Illyria, but 32 miles from Amphipolis on the Egnatian Way. So
 here again a night was spent if no more. Why Paul hurried through
 these two large cities, if he did, we do not know. There are many
 gaps in Luke's narrative that we have no way of filling up. There
 may have been no synagogues for one thing. \\To Thessalonica\\ (\\eis\\
 \\Thessalonikn\\). There was a synagogue here in this great
 commercial city, still an important city called Saloniki, of
 70,000 population. It was originally called Therma, at the head
 of the Thermaic Gulf. Cassander renamed it Thessalonica after his
 wife, the sister of Alexander the Great. It was the capital of
 the second of the four divisions of Macedonia and finally the
 capital of the whole province. It shared with Corinth and Ephesus
 the commerce of the Aegean. One synagogue shows that even in this
 commercial city the Jews were not very numerous. As a political
 centre it ranked with Antioch in Syria and Caesarea in Palestine.
 It was a strategic centre for the spread of the gospel as Paul
 later said for it sounded (echoed) forth from Thessalonica
 throughout Macedonia and Achaia
 # 1Th 1:8

04381
 \\As his custom was\\ (\\kata to eithos ti Pauli\\). The same
 construction in
 # Lu 4:16
 about Jesus in Nazareth (\\kata to eithos auti\\) with the second
 perfect active participle neuter singular from \\eth\\. Paul's habit
 was to go to the Jewish synagogue to use the Jews and the
 God-fearers as a springboard for his work among the Gentiles. \\For\\
 \\three Sabbaths\\ (\\epi sabbata tria\\). Probably the reference is to
 the first three Sabbaths when Paul had a free hand in the
 synagogue as at first in Antioch in Pisidia. Luke does not say
 that Paul was in Thessalonica only three weeks. He may have
 spoken there also during the week, though the Sabbath was the
 great day. Paul makes it plain, as Furneaux shows, that he was in
 Thessalonica a much longer period than three weeks. The rest of
 the time he spoke, of course, outside of the synagogue. Paul
 implies an extended stay by his language in
 # 1Th 1:8
 The church consisted mainly of Gentile converts
 # 2Th 3:4,7,8
 and seems to have been well organized
 # 1Th 5:12
 He received help while there several times from Philippi
 # Php 4:16
 and even so worked night and day to support himself
 # 1Th 2:9
 His preaching was misunderstood there in spite of careful
 instruction concerning the second coming of Christ
 # 1Th 4:13-5:5; 2Th 2:1-12
 \\Reasoned\\ (\\dielexato\\). First aorist middle indicative of
 \\dialegomai\\, old verb in the active to select, distinguish, then
 to revolve in the mind, to converse (interchange of ideas), then
 to teach in the Socratic ("dialectic") method of question and
 answer (cf. \\dielegeto\\ in verse
 # 17
 then simply to discourse, but always with the idea of
 intellectual stimulus. With these Jews and God-fearers Paul
 appealed to the Scriptures as text and basis (\\apo\\) of his ideas.

04382
 \\Opening and alleging\\ (\\dianoign kai paratithemenos\\). Opening the
 Scriptures, Luke means, as made plain by the mission and message
 of Jesus, the same word (\\dianoig\\) used by him of the
 interpretation of the Scriptures by Jesus
 # Lu 24:32
 and of the opening of the mind of the disciples also by Jesus
 # Lu 24:45
 and of the opening of Lydia's heart by the Lord
 # 16:14
 One cannot refrain from saying that such exposition of the
 Scriptures as Jesus and Paul gave would lead to more opening of
 mind and heart. Paul was not only "expounding" the Scriptures, he
 was also "propounding" (the old meaning of "allege") his doctrine
 or setting forth alongside the Scriptures (\\para-tithemenos\\),
 quoting the Scripture to prove his contention which was made in
 much conflict
 # 1Th 2:2
 probably in the midst of heated discussion by the opposing rabbis
 who were anything but convinced by Paul's powerful arguments, for
 the Cross was a stumbling-block to the Jews
 # 1Co 1:23
 \\That it behoved the Christ to suffer\\ (\\hoti ton Christon edei\\
 \\pathein\\). The second aorist active infinitive is the subject of
 \\edei\\ with \\ton Christon\\, the accusative of general reference. This
 is Paul's major premise in his argument from the Scriptures about
 the Messiah, the necessity of his sufferings according to the
 Scriptures, the very argument made by the Risen Jesus to the two
 on the way to Emmaus
 # Lu 24:25-27
 The fifty-third chapter of Isaiah was a passage in point that the
 rabbis had overlooked. Peter made the same point in
 # Ac 3:18
 and Paul again in
 # Ac 26:23
 The minor premise is the resurrection of Jesus from the dead. \\To\\
 \\rise again from the dead\\ (\\anastnai ek nekrn\\). This second
 aorist active infinitive \\anastnai\\ is also the subject of \\edei\\.
 The actual resurrection of Jesus was also a necessity as Paul
 says he preached to them
 # 1Th 4:14
 and argued always from Scripture
 # 1Co 15:3-4
 and from his own experience
 # Ac 9:22; 22:7; 26:8,14; 1Co 15:8
 \\This Jesus is the Christ\\ (\\houtos estin ho Christos, ho Isous\\).
 More precisely, "This is the Messiah, viz., Jesus whom I am
 proclaiming unto you." This is the conclusion of Paul's line of
 argument and it is logical and overwhelming. It is his method
 everywhere as in Damascus, in Antioch in Pisidia, here, in
 Corinth. He spoke as an eye-witness.

04383
 \\Some of them\\ (\\tines ex autn\\). That is of the Jews who were
 evidently largely afraid of the rabbis. Still "some" were
 persuaded (\\epeisthsan\\, effective first aorist passive
 indicative) and "consorted with" (\\proseklrthsan\\). This latter
 verb is also first aorist passive indicative of \\prosklro\\, a
 common verb in late Greek (Plutarch, Lucian), but only here in
 the N.T., from \\pros\\ and \\klros\\, to assign by lot. So then this
 small group of Jews were given Paul and Silas by God's grace. \\And\\
 \\of the devout Greeks a great multitude\\ (\\tn te sebomenn Hellnn\\
 \\plthos polu\\). These "God-fearers" among the Gentiles were less
 under the control of the jealous rabbis and so responded more
 readily to Paul's appeal. In
 # 1Th 1:9
 Paul expressly says that they had "turned to God from idols,"
 proof that this church was mainly Gentile (cf. also
 # 1Th 2:14
 \\And of the chief women not a few\\ (\\gunaikn te tn prtn ouk\\
 \\oligai\\). Literally, "And of women the first not a few." That is,
 a large number of women of the very first rank in the city,
 probably devout women also like the men just before and like
 those in
 # 13:50
 in Antioch in Pisidia who along with "the first men of the city"
 were stirred up against Paul. Here these women were openly
 friendly to Paul's message, whether proselytes or Gentiles or
 Jewish wives of Gentiles as Hort holds. It is noteworthy that
 here, as in Philippi, leading women take a bold stand for Christ.
 In Macedonia women had more freedom than elsewhere. It is not to
 be inferred that all those converted belonged to the higher
 classes, for the industrial element was clearly large
 # 1Th 4:11
 In
 # 2Co 8:2
 Paul speaks of the deep poverty of the Macedonian churches, but
 with Philippi mainly in mind. Ramsay thinks that Paul won many of
 the heathen not affiliated at all with the synagogue. Certain it
 is that we must allow a considerable interval of time between
 verses
 # 4,5
 to understand what Paul says in his Thessalonian Epistles.

04384
 \\Moved with jealousy\\ (\\zlsantes\\). Both our English words, \\zeal\\
 and \\jealousy\\, are from the Greek \\zlos\\. In
 # 13:45
 the Jews (rabbis) "were filled with jealousy" (\\eplsthsan\\
 \\zlou\\). That is another way of saying the same thing as here. The
 success of Paul was entirely too great in both places to please
 the rabbis. So here is jealousy of Jewish preachers towards
 Christian preachers. It is always between men or women of the
 same profession or group. In
 # 1Th 2:3-10
 Paul hints at some of the slanders spread against him by these
 rabbis (deceivers, using words of flattery as men-pleasers, after
 vain-glory, greed of gain, etc.). \\Took unto them\\ (\\proslabomenoi\\).
 Second aorist middle (indirect, to themselves) participle of
 \\proslamban\\, old and common verb. \\Certain vile fellows of the\\
 \\rabble\\ (\\tn agorain andras tinas ponrous\\). The \\agora\\ or
 market-place was the natural resort for those with nothing to do
 # Mt 20:4
 like the court-house square today or various parks in our cities
 where bench-warmers flock. Plato (_Protagoras_ 347 C) calls these
 \\agoraioi\\ (common word, but in N.T. only here and
 # 19:38
 idlers or good-for-nothing fellows. They are in every city and
 such "bums" are ready for any job. The church in Thessalonica
 caught some of these peripatetic idlers
 # 2Th 3:10
 "doing nothing but doing about." So the Jewish preachers gather
 to themselves a choice collection of these market-loungers or
 loafers or wharf-rats. The Romans called them _subrostrani_
 (hangers round the rostrum or _subbasilicari_). \\Gathering a\\
 \\crowd\\ (\\ochlopoisantes\\). Literally, making or getting (\\poie\\) a
 crowd (\\ochlos\\), a word not found elsewhere. Probably right in the
 \\agora\\ itself where the rabbis could tell men their duties and pay
 them in advance. Instance Hyde Park in London with all the
 curious gatherings every day, Sunday afternoons in particular.
 \\Set the city on an uproar\\ (\\ethoruboun\\). Imperfect active of
 \\thorube\\, from \\thorubos\\ (tumult), old verb, but in the N.T. only
 here and
 # 20:10; Mt 9:23; Mr 4:39
 They kept up the din, this combination of rabbis and rabble.
 \\Assaulting the house of Jason\\ (\\epistantes ti oikii Iasonos\\).
 Second aorist (ingressive) active of \\ephistmi\\, taking a stand
 against, rushing at, because he was Paul's host. He may have been
 a Gentile (Jason the name of an ancient king of Thessaly), but
 the Jews often used it for Joshua or Jesus (II Macc. 1:7). \\They\\
 \\sought\\ (\\eztoun\\). Imperfect active. They burst into the house and
 searched up and down. \\Them\\ (\\autous\\). Paul and Silas. They were
 getting ready to have a lynching party.

04385
 \\When they found them not\\ (\\m heurontes\\). Usual negative \\m\\ with
 the participle in the _Koin_, second aorist (effective) active
 participle, complete failure with all the noise and "bums." \\They\\
 \\dragged\\ (\\esuron\\). Imperfect active, vivid picture, they were
 dragging (literally). See already
 # 8:3; 16:19
 If they could not find Paul, they could drag Jason his host and
 some other Christians whom we do not know. \\Before the rulers of\\
 \\the city\\ (\\epi tous politarchas\\). This word does not occur in
 Greek literature and used to be cited as an example of Luke's
 blunders. But now it is found in an inscription on an arch in the
 modern city preserved in the British Museum. It is also found in
 seventeen inscriptions (five from Thessalonica) where the word or
 the verb \\politarche\\ occurs. It is a fine illustration of the
 historical accuracy of Luke in matters of detail. This title for
 city officers in Thessalonica, a free city, is correct. They were
 burgomasters or "rulers of the city." \\Crying\\ (\\bontes\\). Yelling
 as if the house was on fire like the mob in Jerusalem
 # 21:28
 \\These that have turned the world upside down\\ (\\hoi tn oikoumenn\\
 \\anastatsantes\\). The use of \\oikoumenn\\ (supply \\gen\\ or \\chran\\,
 the inhabited earth, present passive participle of \\oike\\) means
 the Roman Empire, since it is a political charge, a natural
 hyperbole in their excitement, but the phrase occurs for the
 Roman Empire in
 # Lu 2:1
 It is possible that news had come to Thessalonica of the
 expulsion of the Jews from Rome by Claudius. There is truth in
 the accusation, for Christianity is revolutionary, but on this
 particular occasion the uproar (verse
 # 5
 was created by the rabbis and the hired loafers. The verb
 \\anastato\\ (here first aorist active participle) does not occur in
 the ancient writers, but is in LXX and in
 # Ac 17:6; 21:38; Ga 5:12
 It occurs also in Harpocration (A.D. 4th cent.) and about 100
 B.C. \\exanastato\\ is found in a fragment of papyrus (Tebtunis no.
 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian
 letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad
 boy" uses it = "he upsets me" or " he drives me out of my senses"
 (\\anastatoi me\\). See Deissmann, _Light from the Ancient East_, pp.
 84f. It is not a "Biblical word" at all, but belongs to the
 current _Koin_. It is a vigorous and graphic term.

04386
 \\Whom Jason hath received\\ (\\hous hupodedektai Iasn\\). Present
 perfect middle indicative of \\hupodechomai\\, to entertain, old
 verb, but in N.T. only in
 # Lu 10:38; 19:6; Ac 17:7; Jas 2:25
 This is Jason's crime and he is the prisoner before the
 politarchs. \\These all\\ (\\houtoi pantes\\). Jason, the "brethren" of
 verse
 # 6
 Paul and Silas, and all Christians everywhere. \\Contrary\\
 (\\apenanti\\). Late compound preposition (\\apo, en, anti\\) found in
 Polybius, LXX, here only in the N.T. \\The decrees of Caesar\\ (\\tn\\
 \\dogmatn Kaisaros\\). This was a charge of treason and was a sure
 way to get a conviction. Probably the Julian _Leges Majestatis_
 are in mind rather than the definite decree of Claudius about the
 Jews
 # Ac 18:2
 \\Saying that there is another king, one Jesus\\ (\\Basilea heteron\\
 \\legontes einai Isoun\\). Note the very order of the words in the
 Greek indirect discourse with the accusative and infinitive after
 \\legontes\\. \\Basilea heteron\\ comes first, a different king, another
 emperor than Caesar. This was the very charge that the smart
 student of the Pharisees and Herodians had tried to catch Jesus
 on
 # Mr 12:14
 The Sanhedrin made it anyhow against Jesus to Pilate
 # Lu 23:2
 and Pilate had to notice it. "Although the emperors never
 ventured to assume the title _rex_ at Rome, in the Eastern
 provinces they were regularly termed _basileus_" (Page). The Jews
 here, as before Pilate
 # Joh 19:15
 renounce their dearest hope of a Messianic king. It is plain that
 Paul had preached about Jesus as the Messiah, King of the Kingdom
 of God over against the Roman Empire, a spiritual kingdom, to be
 sure, but the Jews here turn his language to his hurt as they did
 with Jesus. As a matter of fact Paul's preaching about the
 kingdom and the second coming of Christ was gravely misunderstood
 by the Christians at Thessalonica after his departure
 # 1Th 4:13-5:4; 2Th 2
 The Jews were quick to seize upon his language about Jesus Christ
 to his own injury. Clearly here in Thessalonica Paul had faced
 the power of the Roman Empire in a new way and pictured over
 against it the grandeur of the reign of Christ.

04387
 \\They troubled the multitude and the rulers\\ (\\etaraxan ton ochlon\\
 \\kai tous politarchas\\). First aorist active of \\tarass\\, old verb
 to agitate. The excitement of the multitude "agitated" the
 politarchs still more. To the people it meant a revolution, to
 the politarchs a charge of complicity in treason if they let it
 pass. They had no way to disprove the charge of treason and Paul
 and Silas were not present.

04388
 \\When they had taken security\\ (\\labontes to hikanon\\). A Greek
 idiom=Latin _satis accipere_, to receive the sufficient (bond),
 usually money for the fulfilment of the judgment. Probably the
 demand was made of Jason that he see to it that Paul and Silas
 leave the city not to return. In
 # 1Th 2:17
 Paul may refer to this in mentioning his inability to visit these
 Thessalonians again. The idiom \\lambanein to hikanon\\ now is found
 in two inscriptions of the second century A.D. (O. G. I. S. 484,
 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 A.D. 22
 the corresponding phrase \\dounai heikanon\\ ("to give security")
 appears. \\They let them go\\ (\\apelusan autous\\). The charge was
 serious but the proof slim so that the politarchs were glad to be
 rid of the case.

04389
 \\Immediately by night\\ (\\euthes dia nuktos\\). Paul's work had not
 been in vain in Thessalonica
 # 1Th 1:7; 2:13,20
 Paul loved the church here. Two of them, Aristarchus and
 Secundus, will accompany him to Jerusalem
 # Ac 20:4
 and Aristarchus will go on with him to Rome
 # 27:2
 Plainly Paul and Silas had been in hiding in Thessalonica and in
 real danger. After his departure severe persecution came to the
 Christians in Thessalonica
 # 1Th 2:14; 3:1-5; 2Th 1:6
 It is possible that there was an escort of Gentile converts with
 Paul and Silas on this night journey to Beroea which was about
 fifty miles southwest from Thessalonica near Pella in another
 district of Macedonia (Emathia). There is a modern town there of
 some 6,000 people. \\Went\\ (\\apiesan\\). Imperfect third plural active
 of \\apeimi\\, old verb to go away, here alone in the N.T. A
 literary, almost Atticistic, form instead of \\aplthon\\. \\Into the\\
 \\synagogue of the Jews\\ (\\eis tn sunaggn tn Ioudain\\). Paul's
 usual custom and he lost no time about it. Enough Jews here to
 have a synagogue.

04390
 \\More noble than those\\ (\\eugenesteroi tn\\). Comparative form of
 \\eugens\\, old and common adjective, but in N.T. only here and
 # Lu 19:12; 1Co 1:26
 Followed by ablative case \\tn\\ as often after the comparative.
 \\With all readiness of mind\\ (\\meta pss prothumias\\). Old word from
 \\prothumos\\ (\\pro, thumos\\) and means eagerness, rushing forward. In
 the N.T. only here and
 # 2Co 8:11-19; 9:2
 In Thessalonica many of the Jews out of pride and prejudice
 refused to listen. Here the Jews joyfully welcomed the two Jewish
 visitors. \\Examining the Scriptures daily\\ (\\kath' hmeran\\
 \\anakrinontes tas graphas\\). Paul expounded the Scriptures daily as
 in Thessalonica, but the Beroeans, instead of resenting his new
 interpretation, examined (\\anakrin\\ means to sift up and down,
 make careful and exact research as in legal processes as in
 # Ac 4:9; 12:19
 etc.) the Scriptures for themselves. In Scotland people have the
 Bible open on the preacher as he expounds the passage, a fine
 habit worth imitating. \\Whether these things were so\\ (\\ei echoi\\
 \\tauta houts\\). Literally, "if these things had it thus." The
 present optative in the indirect question represents an original
 present indicative as in
 # Lu 1:29
 (Robertson, _Grammar_, pp. 1043f.). This use of \\ei\\ with the
 optative may be looked at as the condition of the fourth class
 (undetermined with less likelihood of determination) as in
 # Ac 17:27; 20:16; 24:19; 27:12
 (Robertson, _Grammar_, p. 1021). The Beroeans were eagerly
 interested in the new message of Paul and Silas but they wanted
 to see it for themselves. What a noble attitude. Paul's preaching
 made Bible students of them. The duty of private interpretation
 is thus made plain (Hovey).

04391
 \\Many therefore\\ (\\Polloi men oun\\). As a result of this Bible study.
 \\Also of the Greek women of honourable estate\\. The word \\Hellnis\\
 means Greek woman, but the word \\gun\\ is added. In particular
 women of rank (\\euschmonn\\, from \\eu\\ and \\ech\\, graceful figure
 and the honourable standing) as in
 # 13:50
 # Mr 15:43
 Probably Luke means by implication that the "men" (\\andrn\\) were
 also noble Greeks though he does not expressly say so. So then
 the Jews were more open to the message, the proselytes or
 God-fearers followed suit, with "not a few" (\\ouk oligoi\\) real
 Greeks (both men and women) believing. It was quick and fine
 work.

04392
 \\Was proclaimed\\ (\\katggel\\). Second aorist passive indicative of
 \\kataggell\\, common late verb as in
 # Ac 16:21
 \\Of Paul\\ (\\hupo Paulou\\). By Paul, of course. \\Stirring up and\\
 \\troubling the multitudes\\ (\\saleuontes kai tarassontes tous\\
 \\ochlous\\). Shaking the crowds like an earthquake
 # 4:31
 and disturbing like a tornado
 # 17:8
 Success at Thessalonica gave the rabbis confidence and courage.
 The attack was sharp and swift. The Jews from Antioch in Pisidia
 had likewise pursued Paul to Iconium and Lystra. How long Paul
 had been in Beroea Luke does not say. But a church was
 established here which gave a good account of itself later and
 sent a messenger
 # Ac 20:4
 with their part of the collection to Jerusalem. This quiet and
 noble town was in a whirl of excitement over the attacks of the
 Jewish emissaries from Thessalonica who probably made the same
 charge of treason against Paul and Silas.

04393
 \\And then immediately\\ (\\euthes de tote\\). They acted swiftly as in
 Thessalonica. \\Sent forth\\ (\\exapesteilan\\). Double compound (\\ex,\\
 \\apo\\, both out and away) common in late Greek. First aorist active
 indicative (\\exapostell\\, liquid verb). Same form in
 # 9:30
 \\As far as to the sea\\ (\\hes epi tn thalassan\\). 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 1:7

04394
 \\But they that conducted Paul\\ (\\hoi de kathistanontes ton Paulon\\).
 Articular present active participle of \\kathistan\\ (late form in A
 B of \\kathistmi\\ or \\kathista\\), an old verb with varied uses to
 put down, to constitute, to conduct, etc. This use here is in the
 LXX
 # Jos 6:23
 and old Greek also. \\To Athens\\ (\\hes Athnn\\). To make sure of his
 safe arrival. \\That they should come to him with all speed\\ (\\hina\\
 \\hs tachista elthsin pros auton\\). Note the neat Greek idiom \\hs\\
 \\tachista\\ as quickly as possible (good Attic idiom). The indirect
 command and purpose (\\hina-elthsin\\, second aorist active
 subjunctive) is also neat Greek (Robertson, _Grammar_, p. 1046).
 \\Departed\\ (\\exiesan\\). Imperfect active of \\exeimi\\, old Greek word,
 but rare in N.T. All in Acts
 # 13:42; 17:15; 20:7; 27:43

04395
 \\Now while Paul waited for them in Athens\\ (\\En de tais Athnais\\
 \\ekdechomenou autous tou Paulou\\). Genitive absolute with present
 middle participle of \\ekdechomai\\, old verb to receive, but only
 with the sense of looking out for, expecting found here and
 elsewhere in N.T We know that Timothy did come to Paul in Athens
 # 1Th 3:1,6
 from Thessalonica and was sent back to them from Athens. If Silas
 also came to Athens, he was also sent away, possibly to Philippi,
 for that church was deeply interested in Paul. At any rate both
 Timothy and Silas came from Macedonia to Corinth with messages
 and relief for Paul
 # Ac 18:5; 2Co 11:8
 Before they came and after they left, Paul felt lonely in Athens
 # 1Th 3:1
 the first time on this tour or the first that he has been
 completely without fellow workers. Athens had been captured by
 Sulla B.C. 86. After various changes Achaia, of which Corinth is
 the capital, is a separate province from Macedonia and A.D. 44
 was restored by Claudius to the Senate with the Proconsul at
 Corinth. Paul is probably here about A.D. 50. Politically Athens
 is no longer of importance when Paul comes though it is still the
 university seat of the world with all its rich environment and
 traditions. Rackham grows eloquent over Paul the Jew of Tarsus
 being in the city of Pericles and Demosthenes, Socrates and Plato
 and Aristotle, Sophocles and Euripides. In its Agora Socrates had
 taught, here was the Academy of Plato, the Lyceum of Aristotle,
 the Porch of Zeno, the Garden of Epicurus. Here men still talked
 about philosophy, poetry, politics, religion, anything and
 everything. It was the art centre of the world. The Parthenon,
 the most beautiful of temples, crowned the Acropolis. Was Paul
 insensible to all this cultural environment? It is hard to think
 so for he was a university man of Tarsus and he makes a number of
 allusions to Greek writers. Probably it had not been in Paul's
 original plan to evangelize Athens, difficult as all university
 seats are, but he cannot be idle though here apparently by chance
 because driven out of Macedonia. \\Was provoked\\ (\\parxuneto\\).
 Imperfect passive of \\paroxun\\, old verb to sharpen, to stimulate,
 to irritate (from \\para, oxus\\), from \\paroxusmos\\
 # Ac 15:39
 common in old Greek, but in N.T. only here and
 # 1Co 13:5
 It was a continual challenge to Paul's spirit when he beheld
 (\\therountos\\, genitive of present participle agreeing with \\autou\\
 (his), though late MSS. have locative \\therounti\\ agreeing with \\en\\
 \\auti\\). \\The city full of idols\\ (\\kateidlon ousan tn polin\\). Note
 the participle \\ousan\\ not preserved in the English (either the
 city being full of idols or that the city was full of idols, sort
 of indirect discourse). Paul, like any stranger was looking at
 the sights as he walked around. This adjective \\kateidlon\\
 (perfective use of \\kata\\ and \\eidlon\\ is found nowhere else, but it
 is formed after the analogy of \\katampelos, katadendron\\), full of
 idols. Xenophon (_de Republ. Ath_.) calls the city \\hol bomos,\\
 \\hol thuma theois kai anathma\\ (all altar, all sacrifice and
 offering to the gods). These statues were beautiful, but Paul was
 not deceived by the mere art for art's sake. The idolatry and
 sensualism of it all glared at him
 # Ro 1:18-32
 Renan ridicules Paul's ignorance in taking these statues for
 idols, but Paul knew paganism better than Renan. The superstition
 of this centre of Greek culture was depressing to Paul. One has
 only to recall how superstitious cults today flourish in the
 atmosphere of Boston and Los Angeles to understand conditions in
 Athens. Pausanias says that Athens had more images than all the
 rest of Greece put together. Pliny states that in the time of
 Nero Athens had over 30,000 public statues besides countless
 private ones in the homes. Petronius sneers that it was easier to
 find a god than a man in Athens. Every gateway or porch had its
 protecting god. They lined the street from the Piraeus and caught
 the eye at every place of prominence on wall or in the agora.

04396
 \\So he reasoned\\ (\\dielegeto men oun\\). Accordingly therefore, with
 his spirit stirred by the proof of idolatry. Imperfect middle of
 \\dialeg\\, same verb used in verse
 # 2
 which see. First he reasoned in the synagogue at the services to
 the Jews and the God-fearers, then daily in the agora or
 marketplace (southwest of the Acropolis, between it and the
 Areopagus and the Pnyx) to the chance-comers, "them that met him"
 (\\pros tous paratugchanontas\\). Simultaneously with the synagogue
 preaching at other hours Paul took his stand like Socrates before
 him and engaged in conversation with (\\pros\\) those who happened
 by. This old verb, \\paratugchan\\, occurs here alone in the N.T.
 and accurately pictures the life in the agora. The listeners to
 Paul in the agora would be more casual than those who stop for
 street preaching, a Salvation Army meeting, a harangue from a box
 in Hyde Park. It was a slim chance either in synagogue or in
 agora, but Paul could not remain still with all the reeking
 idolatry around him. The boundaries of the agora varied, but
 there was always the \\Poikil Stoa\\ (the Painted Porch), over
 against the Acropolis on the west. In this \\Stoa\\ (Porch) Zeno and
 other philosophers and rhetoricians held forth from time to time.
 Paul may have stood near this spot.

04397
 \\And certain also of the Epicurean and Stoic philosophers\\
 \\encountered him\\ (\\tines de kai tn Epikourin kai Stikn\\
 \\philosophn suneballon auti\\). Imperfect active of \\sunball\\, old
 verb, in the N.T. only by Luke, to bring or put together in one's
 mind
 # Lu 2:19
 to meet together
 # Ac 20:14
 to bring together aid
 # 18:27
 to confer or converse or dispute as here and already
 # 4:15
 which see. These professional philosophers were always ready for
 an argument and so they frequented the agora for that purpose.
 Luke uses one article and so groups the two sects together in
 their attitude toward Paul, but they were very different in fact.
 Both sects were eager for argument and both had disdain for Paul,
 but they were the two rival practical philosophies of the day,
 succeeding the more abstruse theories of Plato and Aristotle.
 Socrates had turned men's thought inward (\\Gnthi Seauton\\, Know
 Thyself) away from the mere study of physics. Plato followed with
 a profound development of the inner self (metaphysics). Aristotle
 with his cyclopaedic grasp sought to unify and relate both
 physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.)
 took a more practical turn in all this intellectual turmoil and
 raised the issues of everyday life. Zeno (360-260 B.C.) taught in
 the \\Stoa\\ (Porch) and so his teaching was called Stoicism. He
 advanced many noble ideas that found their chief illustration in
 the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He
 taught self-mastery and hardness with an austerity that
 ministered to pride or suicide in case of failure, a distinctly
 selfish and unloving view of life and with a pantheistic
 philosophy. Epicurus considered practical atheism the true view
 of the universe and denied a future life and claimed pleasure as
 the chief thing to be gotten out of life. He did not deny the
 existence of gods, but regarded them as unconcerned with the life
 of men. The Stoics called Epicurus an atheist. Lucretius and
 Horace give the Epicurean view of life in their great poems. This
 low view of life led to sensualism and does today, for both
 Stoicism and Epicureanism are widely influential with people now.
 "Eat and drink for tomorrow we die," they preached. Paul had
 doubtless become acquainted with both of these philosophies for
 they were widely prevalent over the world. Here he confronts them
 in their very home. He is challenged by past-masters in the art
 of appealing to the senses, men as skilled in their dialectic as
 the Pharisaic rabbis with whom Paul had been trained and whose
 subtleties he had learned how to expose. But, so far as we know,
 this is a new experience for Paul to have a public dispute with
 these philosophical experts who had a natural contempt for all
 Jews and for rabbis in particular, though they found Paul a new
 type at any rate and so with some interest in him. "In
 Epicureanism, it was man's sensual nature which arrayed itself
 against the claims of the gospel; in Stoicism it was his
 self-righteousness and pride of intellect" (Hackett). Knowling
 calls the Stoic the Pharisee of philosophy and the Epicurean the
 Sadducee of philosophy. Socrates in this very agora used to try
 to interest the passers-by in some desire for better things. That
 was 450 years before Paul is challenged by these superficial
 sophistical Epicureans and Stoics. It is doubtful if Paul had
 ever met a more difficult situation. \\What would this babbler\\
 \\say?\\ (\\Ti an theloi ho spermologos houtos legein?\\). The word for
 "babbler" means "seed-picker" or picker up of seeds (\\sperma\\,
 seed, \\leg\\, to collect) like a bird in the agora hopping about
 after chance seeds. Plutarch applies the word to crows that pick
 up grain in the fields. Demosthenes called Aeschines a
 \\spermologos\\. Eustathius uses it of a man hanging around in the
 markets picking up scraps of food that fell from the carts and so
 also of mere rhetoricians and plagiarists who picked up scraps of
 wisdom from others. Ramsay considers it here a piece of Athenian
 slang used to describe the picture of Paul seen by these
 philosophers who use it, for not all of them had it ("some,"
 \\tines\\). Note the use of \\an\\ and the present active optative
 \\theloi\\, conclusion of a fourth-class condition in a rhetorical
 question (Robertson, _Grammar_, p. 1021). It means, What would
 this picker up of seeds wish to say, if he should get off an
 idea? It is a contemptuous tone of supreme ridicule and doubtless
 Paul heard this comment. Probably the Epicureans made this sneer
 that Paul was a charlatan or quack. \\Other some\\ (\\hoi de\\). But
 others, in contrast with the "some" just before. Perhaps the
 Stoics take this more serious view of Paul. \\He seemeth to be a\\
 \\setter forth of strange gods\\ (\\zenn daimonin dokei kataggeleus\\
 \\einai\\). This view is put cautiously by \\dokei\\ (seems).
 \\Kataggeleus\\ does not occur in the old Greek, though in
 ecclesiastical writers, but Deissmann (_Light from the Ancient
 East_, p. 99) gives an example of the word "on a marble stele
 recording a decree of the Mitylenaens in honour of the Emperor
 Augustus," where it is the herald of the games. Here alone in the
 N.T. \\Daimonion\\ is used in the old Greek sense of deity or
 divinity whether good or bad, not in the N.T. sense of demons.
 Both this word and \\kataggeleus\\ are used from the Athenian
 standpoint. \\Xenos\\ is an old word for a guest-friend (Latin
 _hospes_) and then host
 # Ro 16:23
 then for foreigner or stranger
 # Mt 25:31; Ac 17:21
 new and so strange as here and
 # Heb 13:9; 1Pe 4:12
 and then aliens
 # Eph 2:12
 This view of Paul is the first count against Socrates: Socrates
 does wrong, introducing new deities (\\adikei Skrats, kaina\\
 \\daimonia eisphern\\, Xen. _Mem_. I). On this charge the Athenians
 voted the hemlock for their greatest citizen. What will they do
 to Paul? This Athens was more sceptical and more tolerant than
 the old Athens. But Roman law did not allow the introduction of a
 new religion (_religio illicita_). Paul was walking on thin ice
 though he was the real master philosopher and these Epicureans
 and Stoics were quacks. Paul had the only true philosophy of the
 universe and life with Jesus Christ as the centre
 # Col 1:12-20
 the greatest of all philosophers as Ramsay justly terms him. But
 these men are mocking him. \\Because he preached Jesus and the\\
 \\resurrection\\ (\\hoti ton Isoun kai tn anastasin euggelizato\\).
 Reason for the view just stated. Imperfect middle indicative of
 \\euaggeliz\\, to "gospelize." Apparently these critics considered
 \\anastasis\\ (Resurrection) another deity on a par with Jesus. The
 Athenians worshipped all sorts of abstract truths and virtues and
 they misunderstood Paul on this subject. They will leave him as
 soon as he mentions the resurrection (verse
 # 32
 It is objected that Luke would not use the word in this sense
 here for his readers would not under stand him. But Luke is
 describing the misapprehension of this group of philosophers and
 this interpretation fits in precisely.

04398
 \\And they took hold of him\\ (\\epilabomenoi de autou\\). Second aorist
 middle participle of \\epilamban\\, old verb, but in the N.T. only
 in the middle, here with the genitive \\autou\\ to lay hold of, but
 with no necessary sense of violence
 # Ac 9:27; 23:27; Mr 8:23
 unless the idea is that Paul was to be tried before the Court of
 Areopagus for the crime of bringing in strange gods. But the day
 for that had passed in Athens. Even so it is not clear whether
 "\\unto the Areopagus\\ (\\epi ton Areion Pagon\\") means the Hill of
 Mars (west of the Acropolis, north of the agora and reached by a
 flight of steps in the rock) or the court itself which met
 elsewhere as well as on the hills, usually in fact in the Stoa
 Basilica opening on the agora and near to the place where the
 dispute had gone on. Raphael's cartoon with Paul standing on Mars
 Hill has made us all familiar with the common view, but it is
 quite uncertain if it is true. There was not room on the summit
 for a large gathering. If Paul was brought before the Court of
 Areopagus (commonly called the Areopagus as here), it was not for
 trial as a criminal, but simply for examination concerning his
 new teaching in this university city whether it was strictly
 legal or not. Paul was really engaged in proselytism to turn the
 Athenians away from their old gods to Jesus Christ. But "the
 court of refined and polished Athenians was very different from
 the rough provincial magistrates of Philippi, and the
 philosophers who presented Paul to their cognizance very
 different from the mob of Thessalonians" (Rackham). It was all
 very polite. \\May we know?\\ (\\Dunametha gnnai\\). Can we come to know
 (ingressive second aorist active infinitive). \\This new teaching\\
 (\\h kain haut didach\\). On the position of \\haut\\ see Robertson,
 _Grammar_, pp. 700f. The question was prompted by courtesy,
 sarcasm, or irony. Evidently no definite charge was laid against
 Paul.

04399
 \\For thou bringest certain strange things\\ (\\xenizonta gar tina\\
 \\eisphereis\\). The very verb used by Xenophon (_Mem_. I) about
 Socrates. \\Xenizonta\\ is present active neuter plural participle of
 \\xeniz\\ and from \\xenos\\ (verse
 # 18
 "things surprising or shocking us." \\We would know therefore\\
 (\\boulometha oun gnnai\\). Very polite still, we wish or desire,
 and repeating \\gnnai\\ (the essential point).
