Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 407] John Chrysostom on Acts 17:1-15

"Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the Scriptures, opening and alleging that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ."

Again they haste past the small cities, and press on to the greater ones, since from those the word was to flow as from a fountain into the neighboring cities. "And Paul, as his manner was, went into the synagogue of the Jews." Although he had said, "We turn to the Gentiles" [Acts 13:46], he did not leave these alone: such was the longing affection he had towards them. For hear him saying, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" [Romans 10:1]: and, "I wished myself accursed from Christ for my brethren." [Romans 9:3] But he did this because of God's promise and the glory: and this, that it might not be a cause of offense to the Gentiles. "Opening," it says, "from the Scriptures, he reasoned with them for three sabbaths, putting before them that the Christ must suffer." Do thou mark how before all other things he preaches the Passion: so little were they ashamed of it, knowing it to be the cause of salvation. "And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few." [Acts 17:4] The writer mentions only the sum and substance of the discoursing: he is not given to redundancy, and does not on every occasion report the sermons. But the Jews which believed not (the best texts omit "which believed not"), moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down have come hither also; whom Jason has received: and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. [Acts 17:5-7] Oh! What an accusation! Again they get up a charge of treason against them, "saying, there is another king (one) Jesus. And they troubled the people and the rulers of the city, when they heard these things. And when they had taken security of Jason, and of the other, they let them go." (v. 8, 9.) A man worthy to be admired, that he put himself into danger, and sent them away from it. "And the brethren immediately sent away Paul and Silas by night unto Berea: who coming there went into the synagogue of the Jews. These were more noble," it says, "than they of Thessalonica: more noble," i.e. more gentle (ἐ πιεικέστεροι) (in their behavior): "in that they received the word with all readiness," and this not inconsiderately, but with a strictness wherein was no passion, "searching the Scriptures whether these things were so." (v. 10, 11.) "Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came there also, and stirred up the people. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still." [Acts 17:12-14] See how he at one time gives way, at another presses on, and in many things takes his measures upon human considerations. "And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with speed, they departed." [Acts 17:15] But let us look again at what has been said.

(Recapitulation.) "Three sabbath-days," it says, being the time when they had leisure from work, "he reasoned with them, opening out of the Scriptures" [Acts 17:2]: for so used Christ also to do: as on many occasions we find Him reasoning from the Scriptures, and not on all occasions (urging men) by miracles. Because to this indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find (Paul) to have convinced men simply by force of teaching: and in Antioch "the whole city was gathered together" [Acts 13:44]: so great a thing is this also, for indeed this itself is no small miracle, nay, it is even a very great one. And that they might not think that they did it all by their own strength, but rather that God permitted it, two things resulted, namely, "Some of them were persuaded," etc. (c) "And of devout Greeks a great multitude, and of the chief women not a few:" but those others did the contrary: "the Jews moved with envy," etc. (v. 4, 5) (b) and, from the fact that the being called was itself a matter of God's fore-ordering, (a) they neither thought great things of themselves as if the triumph were their own, nor were terrified as being responsible (for all). But how comes it that he said, "That we should go unto the heathen, and they unto the circumcision" [Galatians 2:9], and yet discoursed to the Jews? (α) He did this as a thing over and above. (β) For he did other things also more than he was obliged. For instance, Christ ordained that they should "live by the Gospel" [1 Corinthians 9:14; 1:17], but our Apostle did it not: Christ sent him not to baptize, yet he did baptize. Mark how he was equal to all. Peter to the circumcision, he to the Gentiles, to the greater part. (α) Since if it was necessary for him to discourse to Jews, how said he again: "For He that wrought effectually in him toward the circumcision, the same was mighty also in me toward the Gentiles" [Galatians 2:8]? In the same way as those Apostles also had intercourse with the Gentiles, though they had been set apart for the circumcision, so likewise did our Apostle. The more part of his work indeed was with the Gentiles: still he did not neglect the Jews either, that they might not seem to be severed from them. And how was it, you will ask, that he entered in the first place into the synagogues, as if this were his leading object? True; but he persuaded the Gentiles through the Jews, and from the things which he discoursed of to the Jews. And he knew, that this was most suitable for the Gentiles, and most conducive to belief. Therefore he says: Inasmuch as I am the "Apostle of the Gentiles." [Romans 11:13] And his Epistles too all fight against the Jews.— "That the Christ," he says, "must needs have suffered." [Acts 17:3] If there was a necessity for His suffering, there was assuredly a necessity for His rising again: for the former was far more wonderful than the latter. For if He gave Him up to death Who had done no wrong, much rather did He raise Him up again. But the Jews which believed not took unto them certain of the baser sort, and set all the city on an uproar [Acts 17:5]: so that the Gentiles were more in number. The Jews thought not themselves enough to raise the disturbance: for because they had no reasonable pretext, they ever effect such purposes by means of uproar, and by taking to themselves base men. "And when they found them not," it says, "they haled Jason and certain brethren." [Acts 17:6] O the tyranny! Dragged them without any cause out of their houses. "These all," say they, "do contrary to the decrees of Cæsar" [Acts 17:7]: for since they spoke nothing contrary to what had been decreed, nor made any commotion in the city, they bring them under a different charge: "saying that there is another king, one Jesus. And they troubled the people," etc. [Acts 17:8] And what are you afraid of, seeing He is dead? (β) "And when they had taken security," etc. [Acts 17:9] See how by giving security Jason sent Paul away: so that he gave his life (to the hazard) for him. (α) "And brethren," etc. [Acts 17:10] See how the persecutions in every case extend the preaching. "Now these," it says, "were more noble than those in Thessalonica" [Acts 17:11]: i.e. they were not (men) practising base things, but some were convinced, and the others (who were not), did nothing (of that sort). (β) "Daily," it says, "searching the Scriptures whether these things were so:" not merely upon a sudden impetus or (burst of) zeal. "More noble," it says: i. e. in point of virtue (α)"Therefore many of them," etc. [Acts 17:12] And here again are Greeks. (β) "But when the Jews of Thessalonica," etc. [Acts 17:13], because there were lewd persons there. And yet that city was greater. But it is no wonder in the greater city the people were worse: nay, of course to the greater city there go the worse men, where the occasions of disturbances are many. And as in the body, where the disease is more violent for having more matter and fuel, just so is it here. (α) But look, I beg you, how their fleeing was providentially ordered, not from cowardice: otherwise they would have ceased to preach, and would not have exasperated them still more. But from this (flight) two things resulted: both the rage of those (Jews) was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, "Agitating the multitude." (β) Just what was done at Iconium — that they may have the additional condemnation of destroying others besides themselves. ch. 14:2, 19 This is what Paul says of them: "Forbidding to preach to the Gentiles, to fill up their sins always, for the wrath has come upon them to the uttermost." [1 Thessalonians 2:16] Why did he not stay? For if at Lystra, ch. 14:19, 21 there, where he was stoned, he nevertheless stayed a long time, much more here. Why? (The Lord) did not wish them to be always doing signs; for this is itself a sign, not less than the working of signs — that being persecuted, they overcame without signs. So that just as now He prevails without signs, so was it on many occasions His will to prevail then. Consequently neither did the Apostles run after signs: as in fact he says himself, "We preach Christ crucified" [1 Corinthians 1:23]— to them that crave signs, to them that crave wisdom, we give that which cannot even after signs persuade, and yet we do persuade! So that this was a mighty sign. See then, how when the preaching is extended, they are not in a hurry to run after signs. For it was right that thenceforth the believers should be mighty signs to the rest. Howbeit, by retreating and advancing they did these things. (α) "And immediately," it says, "the brethren sent away Paul." [Acts 17:14] Here now they send Paul alone: for it was for him they feared, lest he should suffer some harm, the head and front of all being in fact none other than he. (β) "They sent him away," it says, "as it were to the sea:" that it might not be easy for them to seize him. For at present they could not have done much by themselves; and with him they accomplished and achieved many things. For the present, it says, they wished to rescue him. (α) So far is it from being the case, that (supernatural) Grace worked all alike on all occasions: on the contrary, it left them to take their measures upon human judgment, (only) stirring them up and rousing them out of sleep, and making them to take pains. Thus, observe, it brought them safe only as far as Philippi, but no more after that. "And receiving," it says, "a commandment unto Silas and Timotheus for to come to him with all speed, they departed." [Acts 17:15] For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright (before them). [Acts 16:9]

See what zeal the rest of the disciples showed with respect to their leaders: not as it is now with us, who are separated and divided into great and small: some of us exalted, while others are envious: for this is the reason why those are envious, because we are puffed up, because we will not endure to be put upon a par with them. The reason why there is harmony in the body, is because there is no puffing up: and there is no puffing up, because the members are of necessity made to stand in need of each other, and the head has need of the feet. And God has made this to be the case with us, and, for all that, we will not endure it: although even without this, there ought to be love among us. Hear ye not how they that are without accuse us when they say, "Needs make friendships?" The laity have need of us; and we again exist for them. Since teacher or ruler would not exist, if there were not persons to be taught, nor would he perform his part, for it would not be possible. As the land has need of the husbandman, and the husbandman of the land, so is it here. What reward is there for the teacher to receive, when he has none to produce that he has taught? And what for the taught, who have not had the benefit of the best teaching? So that we need each other alike in turn, both the governed, them that govern, and leaders, them that obey: for rulers are for the sake of many. Since no one is sufficient to do anything by himself alone, whether need be to ordain (χειροτονἥσαι), or to examine men's counsels and opinions, but they become more honorable by assembly and numbers. For instance, the poor need givers, the givers again need receivers. "Considering one another" he says, "to provoke unto love and to good works." [Hebrews 10:24] On this account the assembly of the whole Church has more power: and what each cannot do by himself singly, he is able to do when joined with the rest. Therefore most necessary are the prayers offered up, here, for the world, for the Church, from the one end of the earth to the other, for peace, for those who are in adversities. And Paul shows this when he says, "That for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf" [2 Corinthians 1:11]; that is, that He might confer the favor on many. And often he asks for their prayers. See also what God says with regard to the Ninevites: "And shall not I spare that city, wherein dwell more than six score thousand persons?" [Jonah 4:11] For if, "where two or three," He says, "are gathered together in My Name" [Matthew 18:20], they prevail much, how much more, being many? And yet you may prevail, though thou be but one; yet not equally so. For why are you but one? Why do you not make many? Why do you not become the maker of love? Why do you not create (κατασκευάζεις) friendship? Thou lackest the chief excellence of virtue. For as men's being bad by agreement together more provokes God; so for men to be good by unanimity delights Him more. "You shall not follow a multitude," He says, "to do evil." [Exodus 23:2] "They are all gone out of the way, they are together become unprofitable" [Romans 3:12], and have become as it were men singing in concert in their wickedness. Make for yourself friends in preference to domestics, and all besides. If the peacemaker is a son of God, how much more he who makes friends also? [Matthew 5:9] If he who reconciles only is called a son of God, of what shall not he be worthy, who makes friends of those who are reconciled? Let us engage ourselves in this trade, let us make those who are enemies to each other friends, and those who are not indeed enemies, but are not friends, them let us bring together, and before all, our own selves. For as he who is at enmity in his house, and has differences with his wife, carries no authority when reconciling others, but will be told, "Physician, heal yourself" [Luke 4:23], so will a man be told in this case. What then is the enmity that is in us? That of the soul against the body, that of vice against virtue. This enmity let us put an end to, this war let us take away, and then being in peace we shall also address others with much boldness of speech, our conscience not accusing us. Anger fights against gentleness, love of money against contempt of it, envy against goodness of heart. Let us make an end of this war, let us overthrow these enemies, let us set up these trophies, let us establish peace in our own city. We have within us a city and a civil polity, and citizens and aliens many: but let us banish the aliens, that our own people may not be ruined. Let no foreign nor spurious doctrine enter in, no carnal desire. See we not that, if any enemy has been caught in a city, he is judged as a spy? Then let us not only banish aliens, but let us drive out enemies also. If we see one, let us deliver up to the ruler, (that is), to conscience (τᾥ νᾥ), that imagination which is indeed an alien, a barbarian, albeit tricked out with the garb of a citizen. For there are within us many imaginations of this kind, which are by nature indeed enemies, but are clad in sheep's skins. Just as the Persians, when they have put off the tiara, and the drawers, and the barbarian shoes, and put on the other dress which is usual with us, and have shorn themselves close, and converse in our own tongue, conceal war under their outward garb: but once apply the tortures (βασάνους or "tests"), and you bring to light what is hidden: so here, examine (or "put to the test,") by torture again and again such an imagination as this, and you will quickly see that its spirit is that of a stranger. But to show you also by way of example the sort of spies which the devil sends into us to spy out what is in us, come let us strip one of them, and examine it strictly at the tribunal: and if you please, let us bring forward some of those which were detected by Paul. "Which things," he says, "have indeed a show of wisdom in will-worship, and humility, and neglecting of the body: not in any honor to the satisfying of the flesh." [Colossians 2:23] The devil wished to bring in Judaism: now if he had introduced it in its own form, he would not have carried his point. Accordingly, mark how he brought it about. "You must neglect the body," he says: "this is (the true) philosophy, not to admit of meats, but to guard against them: this is humility." And now again in our own times, in the case of the heretics, he wished to bring us down to the creature. See then how he dressed up his deceit. Had he said, "Worship a creature," he would have been detected: but what says he? "God" (viz. the Son and the Holy Ghost), he says, "is a created being." But let us lay bare for the decision of the judges the meaning of the Apostolic writings: there let us bring him: themselves will acknowledge both the preaching and the language. Many make gains "that they may have wherewith to give to the poor," unjust gains: this too is a wicked imagination. But let us undress it, let us convict it, that we may not be taken by it, but that having escaped all the devices of the devil, and holding to the sound doctrines with strictness, we may be able both to pass in safety through this life present, and to obtain the good things promised, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 37 on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 17:1

Again they pass through the small towns and hurry to the biggest, since the word was to flow to nearby cities as from a source.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.1

[AD 407] John Chrysostom on Acts 17:1

“And as was his custom, Paul went into the synagogue of the Jews.” Although he had said, “We turn to the Gentiles,” he did not abandon these people, for great was his desire toward them. Listen to what he says, “Brothers, my heart’s desire and prayer to God for Israel is, that they might be saved,” and, “I wished myself accursed from Christ for my brothers.” He did this because of the promise and the glory of God and because he did not wish to offend the Gentiles.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 37

[AD 407] John Chrysostom on Acts 17:2

“For three weeks,” it says, “he argued with them from the Scriptures.” That is, when they were not at work. For this is what Christ, too, did; he often made his argument from the Scriptures and not by miracles. For his listeners were hostile and accused him of being a deceiving sorcerer. For it is natural for him who tries to persuade people by miracles alone to be suspected, but one who persuades by the Scriptures does not arouse this suspicion. Indeed, we often see Paul persuading people by his teaching. In Antioch, for example, “the whole city gathered together” to hear his teaching. This is something so great: it is not a small but an exceedingly great miracle.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 37

[AD 735] Bede on Acts 17:3

Explaining and demonstrating that Christ had to suffer and rise from the dead, and that this Jesus is the Christ. Among the Scriptures, the Father indicated both that Christ must suffer and rise, and that this very suffering and resurrection pertains to no one other than Jesus of Nazareth. For there were some of the Jews, as there are today, so perfidious, that although they cannot deny the suffering and resurrection of Christ inserted in the Scriptures, yet they totally deny that these refer to Jesus, preferring rather to expect the Antichrist than to believe Jesus Christ. And therefore Paul not only preached the mysteries of Christ but also taught that these were fulfilled in Christ Jesus.

Source: Commentary on Acts

[AD 735] Bede on Acts 17:4

And a great multitude of worshipers and Gentiles; that is, both those who had exchanged their gentile rites for Judaism and those who had remained entirely Gentiles, many joined to Christ.

Source: Commentary on Acts

[AD 735] Bede on Acts 17:6

And when they did not find them, they dragged Jason and some brothers to the rulers of the city. It is written in Greek: And some other brothers; whence it is understood that Jason was also a brother, that is, faithful to Christ.

Source: Retractions on Acts

[AD 1781] Richard Challoner on Acts 17:6

City: Urbem. In the Greek, the world.

[AD 300] Ammonius of Alexandria on Acts 17:7

In the same manner, their fathers accused Jesus by saying that he called himself king. The former, however, even though they had a kind of charge that was, on the surface, likely to deceive because the one charged was living, how could these latter hide their lying when they were saying that they, the apostles, were proclaiming Jesus a king, who, according to these accusers, was dead? That is, unless he was alive but was not visible. Concerning such a one, the kings of the earth never had need to fear, unless they should see him when entirely visible. But, as it seems from their proclamation of the truth, they knew that even though he was not visible, he was still truly king, and of his kingdom there shall be no end.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.8

[AD 407] John Chrysostom on Acts 17:8

And what are you afraid of, seeing He is dead? (β) And when they had taken security, etc.

[AD 311] Peter of Alexandria on Acts 17:9

For after that they had been very burdensome to them for his name, and had troubled the people and the rulers of the city, "having taken security "he says, "of Jason, and of the others, they let them go. And the brethren immediately sent away Paul and Silas by night unto Berea."

Source: Peter of Alexandria Canonical Epistle

[AD 407] John Chrysostom on Acts 17:10

Why didn’t they stay? Why didn’t they perform miracles? For if he stayed a long time where he was stoned (i.e., at Lystra), all the more could he have stayed here. What was the reason then? Because God did not always want them to perform miracles. For it is no less a miracle for them, persecuted as they are, to prevail without performing miracles. Therefore, just as now he prevails without miracles, often then he wished to prevail in the same way. And so the apostles did not chase after miracles either, as he himself says, “We preach Christ crucified.” To those who seek miracles, to those who seek wisdom, we offer this, which is not able to persuade even with miracles, and we persuade them. This is a great miracle.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 37

[AD 165] Justin Martyr on Acts 17:11

And Trypho said, "Prove this; for, as you see, the day advances, and we are not prepared for such perilous replies; since never yet have we heard any man investigating, or searching into, or proving these matters; nor would we have tolerated your conversation, had you not referred everything to the Scriptures:

Source: Dialogue of Justin

[AD 258] Cyprian on Acts 17:11

More strength will be given you, and the intelligence of the heart will be effected more and more, as you examine more fully the Scriptures, old and new, and read through the complete volumes of the spiritual books. For now we have filled a small measure from the divine fountains, which in the meantime we would send to you. You will be able to drink more plentifully, and to be more abundantly satisfied, if you also will approach to drink together with us at the same springs of the divine fulness.

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 735] Bede on Acts 17:11

These people were nobler than those who are in Thessalonica. He speaks of the nobility of soul which they had displayed in hearing and scrutinizing the word.

Source: Commentary on Acts

[AD 1781] Richard Challoner on Acts 17:11

More noble: The Jews of Berea are justly commended, for their eagerly embracing the truth, and searching the scriptures, to find out the texts alleged by the apostle: which was a far more generous proceeding than that of their countrymen at Thessalonica, who persecuted the preachers of the gospel, without examining the grounds they alleged for what they taught.

[AD 300] Ammonius of Alexandria on Acts 17:12

They did not investigate like skeptical people, because they had already believed, but like people who were unaware of the prophets’ ancient doctrine. Or rather, they believed more because, after examining the Scriptures, they saw that the circumstances of the incarnation of the Lord agreed with the words of the ancient prophets.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.12-13

[AD 407] John Chrysostom on Acts 17:12

And here again are Greeks. (β) But when the Jews of Thessalonica, etc.

[AD 735] Bede on Acts 17:12

Many indeed believed from among them and from the honorable Greek women, and not a few men. Some manuscripts have better and more consistently according to the Greek example: And not a few men.

Source: Retractions on Acts

[AD 585] Cassiodorus on Acts 17:13

"And when the Jews of Thessalonica had knowledge that the word of God was also preached at Berea." When the Thessalonian Jews had knowledge that the apostles were preaching about Christ in Berea, they came there and stirred up the people with constant uproar, saying that they should beware of those men who threw the world into confusion with new preaching. Then the brethren saw fit to send Paul over to Athens, while keeping Silas and Timothy there for a time. Coming to Athens, Paul disputed vigorously in every single place, seeing the city wholly given to idolatry. As the news spread, some citizens seized him and brought him to the Areopagus, where a gathering of philosophers was assembled. Some called him a word sower, others a preacher of new gods. Then the wise, having set Paul in the middle, desired to hear the doctrine that he was spreading far and wide.

Source: Complexiones on the Acts of the Apostles

[AD 407] John Chrysostom on Acts 17:15

“And receiving,” it says, “a command for Silas and Timothy to come to him as soon as possible, they departed.” For even though he was Paul, he still needed them. So with good reason they were urged to go to Macedonia by God; for Greece lay there bright before them.… Notice how much eagerness was shown by the disciples toward their teachers. It is not so among us, separated and divided into great and small. Some of us are exalted, others are envious. They are envious because we are puffed up and cannot bear to be equals with them. The reason why there is harmony in the body is because nothing is puffed up, and there is nothing puffed up because the limbs are by necessity in a state of mutual need. The head needs the feet, and the feet the head.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 37

[AD 407] John Chrysostom on Acts 17:16-31

"Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Therefore disputed he in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him."

Observe how he meets with greater trials among the Jews than among the Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as ridicule, and there an end: and yet he did make some converts: whereas among the Jews he underwent many perils; so much greater was their hostility against him.— "His spirit," it says, "was roused within him when he saw the city all full of idols." Nowhere else were so many objects of worship to be seen. But again "he disputed with the Jews in the synagogue, and in the market daily with them that met with him. Then certain of the philosophers of the Stoics and Epicureans encountered him." [Acts 17:18] It is a wonder the philosophers did not laugh him to scorn, speaking in the way he did. "And some said, What does this babbler mean to say?" insolently, on the instant: — this is far from philosophy. "Other some said, He seems to be a setter forth of strange gods," from the preaching, because he had no arrogance. They did not understand, nor comprehend the subjects he was speaking of — how should they? affirming as they did, some of them, that God is a body; others, that pleasure is the (true) happiness. "Of strange gods, because he preached unto them Jesus and the Resurrection:" for in fact they supposed "Anastasis" (the Resurrection) to be some deity, being accustomed to worship female divinities also. "And having taken him, they brought him to the Areopagus" [Acts 17:19]— not to punish, but in order to learn — "to the Areopagus" where the trials for murder were held. Thus observe, in hope of learning (they ask him), saying, "May we know what is this new doctrine spoken of by you? For you bring certain strange matters to our ears" [Acts 17:20]: everywhere novelty is the charge: "we would fain know therefore, what these things may mean." It was a city of talkers, that city of theirs. "For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing. Then Paul stood in the midst of Mars hill, and said, You men of Athens, I look upon you as being in all things" (v. 21, 22)— he puts it by way of encomium: (the word) does not seem to mean anything offensive — δεισιδαιμονεστέρους, that is, εὐλαβεστέρους, "more religiously disposed. For as I passed by, and beheld your devotions, I found an altar with his inscription, To an Unknown God. What therefore ye ignorantly worship, this declare I unto you." [Acts 17:23]— "On which was inscribed, To an Unknown God." The Athenians, namely, as on many occasions they had received gods from foreign parts also — for instance, the temple of Minerva, Pan, and others from different countries — being afraid that there might be some other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth, erected an altar to that god also: and as the god was not known, it was inscribed, "To an Unknown God." This God then, he tells them, is Christ; or rather, the God of all. "Him declare I unto you." Observe how he shows that they had already received Him, and "it is nothing strange," says he, "nothing new that I introduce to you." All along, this was what they had been saying: "What is this new doctrine spoken of by you? For you bring certain strange matters to our ears." Immediately therefore he removes this surmise of theirs: and then says, "God that made the world and all things therein, He being Lord of heaven and earth" — for, that they may not imagine Him to be one of many, he presently sets them right on this point; adding, "dwells not in temples made with hands" [Acts 17:24], "neither is worshipped with men's hands, as though he needed anything" — do you observe how, little by little, he brings in the philosophy? How he ridicules the heathen error? "seeing it is He that gives to all life, and breath, and all things; and has made of one blood all nations of men for to dwell on all the face of the earth." This is peculiar to God. Look, then, whether these things may not be predicated of the Son also. "Being Lord," he says, "of heaven and earth" — which they accounted to be God's. Both the creation he declares to be His work, and mankind also. "Having determined," he says, "the times assigned to them, and the bounds of their habitation," (v. 25, 26), "that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us: for in Him we live, and move, and have our being: as certain also of your own poets have said, For we are also His offspring." (v. 27, 28.) This is said by Aratus the poet. Observe how he draws his arguments from things done by themselves, and from sayings of their own. "Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like gold, or silver, or stone, graven by art." [Acts 17:29] And yet for this reason we ought. By no means: for surely we are not like (to such), nor are these souls of ours. "And imagination of man." How so? * * But some person might say, "We do not think this." But it was to the many that he was addressing himself, not now to Philosophy. How then did they think so unworthily of Him? Again, putting it upon their ignorance, he says, "Now the times of ignorance God overlooked." Having agitated their minds by the fear, he then adds this: and yet he says, "but now he commands all men everywhere to repent." [Acts 17:30] "Because He has appointed a day, in the which He will judge the world in righteousness by that man whom He has ordained; whereof He has given assurance unto all men, in that He has raised Him from the dead." [Acts 17:31] But let us look over again what has been said.

(Recapitulation.) (b) "And while Paul waited," etc. [Acts 17:16] It is providentially ordered that against his will he stays there, while waiting for those others. (a) "His spirit," it says, "within him" παρωξύνετο . It does not mean there anger or exasperation: just as elsewhere it says, "There was παροξυσμὸς between them." [Acts 15:30] (c) Then what is παρωξύνετο? Was roused: for the gift is far removed from anger and exasperation. He could not bear it, but pined away. "He reasoned therefore in the synagogue," etc. [Acts 17:17] Observe him again reasoning with Jews. By "devout persons" he means the proselytes. For the Jews were dispersed everywhere before (mod. text "since") Christ's coming, the Law indeed being henceforth, so to say, in process of dissolution, but at the same time (the dispersed Jews) teaching men religion. But those prevailed nothing, save only that they got witnesses of their own calamities. (e) "And certain philosophers," etc. [Acts 17:18] How came they to be willing to confer with him? (They did it) when they saw others reasoning, and the man having repute (in the encounter). And observe straightway with overbearing insolence, "some said, What would this babbler say? For the natural man receives not the things of the Spirit." [1 Corinthians 2:14] Other some, He seems to be a setter-forth of strange deities: δαιμονίων, for so they called their gods. "And having taken him, they brought him," etc. [Acts 17:19] (a) The Athenians no longer enjoyed their own laws, but had become subject to the Romans. (g) (Then) why did they hale him to the Areopagus? Meaning to overawe him — (the place) where they held the trials for bloodshed. "May we know, what is this new doctrine spoken of by you? For you bring certain strange things to our ears; we would fain know therefore what these things mean. For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing." (v. 20, 21.) Here the thing noted is, that though ever occupied only in this telling and hearing, yet they thought those things strange — things which they had never heard. "Then Paul standing in the midst of the Areopagus said, You men of Athens, I look upon you as being in all things more religiously disposed" [Acts 17:22]: (f) for the cities were full of gods (δαιμόνων, al. εἰδώλων): (h) this is why he says δεισιδαιμονεστέρους . For as I passed by and viewed the objects of your worship — he does not say simply τοὺς δαίμονας (the demons, or deities), but paves the way for his discourse: "I beheld an altar," etc. [Acts 17:23] This is why he says, "I look upon you as being more religiously disposed," viz. because of the altar. "God," he says, "that made the world." [Acts 17:24] He uttered one word, by which he has subverted all the (doctrines) of the philosophers. For the Epicureans affirm all to be fortuitously formed and (by concourse) of atoms, the Stoics held it to be body and fire (ἐ κπύρωσιν). "The world and all that is therein." Do you mark the conciseness, and in conciseness, clearness? Mark what were the things that were strange to them: that God made the world! Things which now any of the most ordinary persons know, these the Athenians and the wise men of the Athenians knew not. "Seeing He is Lord of heaven and earth:" for if He made them, it is clear that He is Lord. Observe what he affirms to be the note of Deity — creation. Which attribute the Son also has.

For the Prophets everywhere affirm this, that to create is God's prerogative. Not as those affirm that another is Maker but not Lord, assuming that matter is uncreated. Here now he covertly affirms and establishes his own, while he overthrows their doctrine. "Dwells not in temples made with hands." For He does indeed dwell in temples, yet not in such, but in man's soul. He overthrows the corporeal worship. What then? Did He not dwell in the temple at Jerusalem? No indeed: but He wrought therein. "Neither is worshipped by men's hands." [Acts 17:25] How then was He worshipped by men's hands among the Jews? Not by hands, but by the understanding. "As though He needed anything:" since even those (acts of worship) He did not in this sort seek, "as having need. Shall I eat," says He, "the flesh of bulls, or drink the blood of goats?" [Psalm 50:13] Neither is this enough — the having need of naught — which he has affirmed: for though this is Divine, yet a further attribute must be added. "Seeing it is He that gives unto all, life and breath and all things." Two proofs of Godhead: Himself to have need of naught, and to supply all things to all men. Produce here Plato (and) all that he has philosophized about God, all that Epicurus has: and all is but trifling to this! "Gives," he says, "life and breath." Lo, he makes Him the Creator of the soul also, not its begetter. See again how he overthrows the doctrine about matter. "And made," he says, "of one blood every nation of men to dwell upon all the face of the earth." [Acts 17:26] These things are better than the former: and what an impeachment both of the atoms and of matter, that (creation) is not partial (work), nor the soul of man either. But this, which those say, is not to be Creator. — But by the mind and understanding He is worshipped. — "It is He that gives," etc. He not the partial (μερικοὶ δαίμονες) deities. "And all things." It is "He," he says.— How man also came into being. — First he showed that "He dwells not," etc., and then declared that He "is not worshipped as though He had need of anything." If God, He made all: but if He made not, He is not God. Gods that made not heaven and earth, let them perish. He introduces much greater doctrines, though as yet he does not mention the great doctrines; but he discoursed to them as unto children. And these were much greater than those. Creation, Lordship, the having need of naught, authorship of all good — these he has declared. But how is He worshipped? Say. It is not yet the proper time. What equal to this sublimity? Marvellous is this also — of one, to have made so many: but also, having made, Himself sustains them (συγκρατεἵ) in being, "giving life and breath and all things. (b) And has determined the times appointed, and the bounds of their habitation, that they should seek God, if haply they might feel after Him and find Him." [Acts 17:27] (a) It means either this, that He did not compel them to go about and seek God, but according to the bounds of their habitation: (c) or this, that He determined their seeking God, yet not determined this (to be done) continually, but (determined) certain appointed times (when they should do so): showing now, that not having sought they had found: for since, having sought, they had not found, he shows that God was now as manifest as though He were in the midst of them palpably (ψηλαφώμενος). (e) "Though He be not far," he says, "from every one of us," but is near to all. See again the power (or, "what it is to be God,") of God. What says he? Not only He gave "life and breath and all things," but, as the sum and substance of all, He brought us to the knowledge of Himself, by giving us these things by which we are able to find and to apprehend Him. But we did not wish to find Him, albeit close at hand. "Though He be not far from every one of us." Why look now, He is near to all, to every one all the world over! What can be greater than this? See how he makes clear riddance of the parcel deities (τοὺς μερικούς)! What say I, "afar off?" He is so near, that without Him we live not: "for in Him we live and move and have our being." [Acts 17:28] "In him;" to put it by way of corporeal similitude, even as it is impossible to be ignorant of the air which is diffused on every side around us, and is "not far from every one of us," nay rather, which is in us. (d) For it was not so that there was a heaven in one place, in another none, nor yet (a heaven) at one time, at another none. So that both at every "time" and at every "bound" it was possible to find Him. He so ordered things, that neither by place nor by time were men hindered. For of course even this, if nothing else, of itself was a help to them — that the heaven is in every place, that it stands in all time. (f) See how (he declares) His Providence, and His upholding power (συγκράτησιν); the existence of all things from Him, (from Him) their working (τὸ ἐνεργεἵν), (from Him their preservation) that they perish not. And he does not say, "Through Him," but, what was nearer than this, "In him."— That poet said nothing equal to this, "For we are His offspring." He, however, spoke it of Jupiter, but Paul takes it of the Creator, not meaning the same being as he, God forbid! But meaning what is properly predicated of God: just as he spoke of the altar with reference to Him, not to the being whom they worshipped. As much as to say, "For certain things are said and done with reference to this (true God), but you know not that they are with reference to Him." For say, of whom would it be properly said, "To an Unknown God?" Of the Creator, or of the demon? Manifestly of the Creator: because Him they knew not, but the other they knew. Again, that all things are filled (with the presence)— of God? Or of Jupiter — a wretch of a man, a detestable impostor! But Paul said it not in the same sense as he, God forbid! But with quite a different meaning. For he says we are God's offspring, i.e. God's own, His nearest neighbors as it were.

For lest, when he says, "Being the offspring of God" [Acts 17:29], they should again say, You bring certain strange things to our ears, he produces the poet. He does not say, "You ought not to think the Godhead like to gold or silver," ye accursed and execrable: but in more lowly sort he says, "We ought not." For what (says he)? God is above this? No, he does not say this either: but for the present this — "We ought not to think the Godhead like such," for nothing is so opposite to men. "But we do not affirm the Godhead to be like this, for who would say that?" Mark how he has introduced the incorporeal (nature of God) when he said, "In Him," etc., for the mind, when it surmises body, at the same time implies the notion of distance. (Speaking) to the many he says, "We ought not to think the Godhead like gold, or silver, or stone, the shaping of art," for if we are not like to those as regards the soul, much more God (is not like to such). So far, he withdraws them from the notion. But neither is the Godhead, he would say, subjected to any other human conception. For if that which art or thought has found — this is why he says it thus, "of art or imagination of man" — if that, then, which human art or thought has found, is God, then even in the stone (is) God's essence.— How comes it then, if "in Him we live," that we do not find Him? The charge is twofold, both that they did not find Him, and that they found such as these. The (human) understanding in itself is not at all to be relied upon.— But when he has agitated their soul by showing them to be without excuse, see what he says: "The times of ignorance God overlooked, but now commands all men everywhere to repent." [Acts 17:30] What then? Are none of these men to be punished? None of them that are willing to repent. He says it of these men, not of the departed, but of them whom He commands to repent. He does not call you to account, he would say. He does not say, Took no notice (παρεἵδεν); does not say, Permitted: but, You were ignorant. "Overlooked," i.e. does not demand punishment as of men that deserve punishment. You were ignorant. And he does not say, You wilfully did evil; but this he showed by what he said above. — "All men everywhere to repent:" again he hints at the whole world. Observe how he takes them off from the parcel deities! "Because He has appointed a day, in the which He will judge the world in righteousness by that Man whom He has ordained, whereof He has given assurance to all men, in that He raised Him from the dead." [Acts 17:31] Observe how he again declares the Passion. Observe the terror again: for, that the judgment is true, is clear from the raising Him up: for it is alleged in proof of that. That all he has been saying is true, is clear from the fact that He rose again. For He did give this "assurance to all men," His rising from the dead: this (i.e. judgment), also is henceforth certain.

These words were spoken indeed to the Athenians: but it were seasonable that one should say to us also, "that all men everywhere must repent, because he has appointed a day, in the which He will judge the world." See how he brings Him in as Judge also: Him, both provident for the world, and merciful and forgiving and powerful and wise, and, in a word possessing all the attributes of a Creator. "Having given assurance to all men," i.e. He has given proof in the rising (of Jesus) from the dead. Let us repent then: for we must assuredly be judged. If Christ rose not, we shall not be judged: but if he rose, we shall without doubt be judged. "For to this end," it is said, "did He also die, that he might be Lord both of the dead and living." [Romans 14:9] "For we shall all stand before the judgment seat of Christ, that every one may receive according to that he has done." [2 Corinthians 5:10] Do not imagine that these are but words. Lo! He introduced also the subject of the resurrection of all men; for in no other way can the world be judged. And that, "In that He has raised Him from the dead," relates to the body: for that was dead, that had fallen. Among the Greeks, as their notions of Creation, so likewise of the Judgment, are children's fancies, ravings of drunken men. But let us, who know these things accurately, do something that is to the purpose: let us be made friends unto God. How long shall we be at enmity with Him? How long shall we entertain dislike towards Him? "God forbid!" you will say: "Why do you say such things?" I would wish not to say the things I say, if you did not do the things ye do: but as things are, what is the use now in keeping silence from words, when the plain evidence of deeds so cries aloud? How then, how shall we love Him? I have told you thousands of ways, thousands of times: but I will speak it also now. One way I seem to myself to have discovered, a very great and admirable way. Namely, after acknowledging to Him our general obligations — what none shall be able to express (I mean), what has been done for each of us in his own person, of these also let us bethink ourselves, because these are of great force: let each one of us reckon them up with himself, and make diligent search, and as it were in a book let him have the benefits of God written down; for instance, if at any time having fallen into dangers he has escaped the hands of his enemies; if ever having gone out on a journey at an untimely hour, he has escaped danger; if ever, having had an encounter with wicked men, he has got the better of them; or if ever, having fallen into sickness, he has recovered when all had given him over: for this avails much for attaching us to God. For if that Mordecai, when the services done by him were brought to the king's remembrance, found them to be so available, that he in return rose to that height of splendor [Esther 6:2-11]: much more we, if we call to mind, and make diligent enquiry of these two points, what sins we have committed against God, and what good He has done to us, shall thus both be thankful, and give Him freely all that is ours. But no one gives a thought to any of these things: but just as regarding our sins we say that we are sinners, while we do not enquire into them specifically, so with regard to God's benefits (we say), that God has done us good, and do not specifically enquire, where, and in how great number and at what time. But from this time forth let us be very exact in our reckoning. For if any one can recall even those things which happened long ago, let him reckon up all accurately, as one who will find a great treasure. This is also profitable to us in keeping us from despair. For when we see that he has often protected us, we shall not despair, nor suppose that we are cast off: but we shall take it as a strong pledge of His care for us, when we bethink us how, though we have sinned, we are not punished, but even enjoy protection from Him. Let me now tell you a case, which I heard from a certain person, in which was a child, and it happened on a time that he was in the country with his mother, being not yet fifteen years old. Just then there came a bad air, in consequence of which a fever attacked them both, for in fact it was the autumn season. It happened that the mother succeeded in getting into the town before (they could stop her); but the boy, when the physicians on the spot ordered him, with the fever burning within him, to gargle his throat, resisted, having forsooth his own wise view of the matter, and thinking he should be better able to quench the fire, if he took nothing whatever, therefore, in his unseasonable spirit of opposition, boy-like, he would take nothing. But when he came into the town, his tongue was paralyzed, and he was for a long time speechless, so that he could pronounce nothing articulately; however, he could read indeed, and attended masters for a long time, but that was all, and there was nothing to mark his progress. So all his hopes (in life) were cut off, and his mother was full of grief: and though the physicians suggested many plans, and many others did so too, yet nobody was able to do him any good, until the merciful God loosed the string of his tongue cf. Mark 7:35], and then he recovered, and was restored to his former readiness and distinctness of speech. His mother also related, that when a very little child, he had an affection in the nose, which they call a polypus: and then too the physicians had given him over and his father cursed him (for the father was then living), and (even) his mother prayed for him to die; and all was full of distress. But he on a sudden having coughed, owing to the collection of mucus, by the force of the breath expelled the creature (τὸ θηρίον) from his nostrils, and all the danger was removed. But this evil having been extinguished, an acrid and viscid running from the eyes formed such a thick gathering of the humors (τὰς λήμας), that it was like a skin drawn over the pupil, and what was worse, it threatened blindness, and everybody said this would be the issue. But from this disease also was he quickly freed by the grace of God. So far what I have heard from others: now I will tell you what I myself know. Once on a time a suspicion of tyrants was raised in our city — at that time I was but a youth — and all the soldiers being set to watch without the city as it chanced, they were making strict inquisition after books of sorcery and magic. And the person who had written the book, had flung it unbound (ἀ κατασκέυαστον) into the river, and was taken, and when asked for it, was not able to give it up, but was carried all around the city in bonds: when, however, the evidence being brought home to him, he had suffered punishment, just then it chanced that I, wishing to go to the Martyrs' Church, was returning through the gardens by the riverside in company with another person. He, seeing the book floating on the water at first thought it was a linen cloth, but when he got near, perceived it was a book, so he went down, and took it up. I however called shares in the booty, and laughed about it. But let us see, says he, what in the world it is. So he turns back a part of the page, and finds the contents to be magic. At that very moment it chanced that a soldier came by: * * * then having taken from within, he went off. There were we congealed with fear. For who would have believed our story that we had picked it up from the river, when all were at that time, even the unsuspected, under strict watch? And we did not dare to cast it away, lest we should be seen, and there was a like danger to us in tearing it to pieces. God gave us means, and we cast it away, and at last we were free for that time from the extreme peril. And I might mention numberless cases, if I had a mind to recount all. And even these I have mentioned for your sakes, so that, if any have other cases, although not such as these, let him bear them in mind constantly: for example, if at any time a stone having been hurled, and being about to strike you, has not struck you, do thou bear this ever in your mind: these things produce in us great affection towards God. For if on remembering any men who have been the means of saving us, we are much mortified if we be not able to requite them, much more (should we feel thus) with regard to God. This too is useful in other respects. When we wish not to be overmuch grieved, let us say: "If we have received good things at the hand of the Lord, shall not we endure evil things?" [Job 2:10] And when Paul told them from whence he had been delivered, [2 Timothy 4:17] the reason was that he might put them also in mind. See too how Jacob kept all these things in his mind: wherefore also he said: "The Angel which redeemed me from my youth up" [Genesis 48:16]; and not only that he redeemed him, but how and for what purpose. See accordingly how he also calls to mind the benefits he had received in particular. "With my staff," he says, "I passed over Jordan." [Genesis 32:10] The Jews also always remembered the things which happened to their forefathers, turning over in their minds the things done in Egypt. Then much more let us, bearing in mind the special mercies which have happened to us also, how often we have fallen into dangers and calamities, and unless God had held his hand over us, should long ago have perished: I say, let us all, considering these things and recounting them day by day, return our united thanks all of us to God, and never cease to glorify Him, that so we may receive a large recompense for our thankfulness of heart, through the grace and compassion of His only begotten Son, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and ever, world without end. Amen.

Source: Homily 38 on the Acts of the Apostles

[AD 215] Clement of Alexandria on Acts 17:18

Branding not all philosophy, but the Epicurean, which Paul mentions in the Acts of the Apostles,

[AD 325] Lucius Caecilius Firmianus Lactantius on Acts 17:18

Therefore the opinion of those is vain and false, who, when they attribute the one to God, take away the other, not less than the opinion of those who take away both. But the latter,

[AD 407] John Chrysostom on Acts 17:18

By the term resurrection the Athenians understood a god, for they were accustomed even to worship females.… They called their gods daimones, for their cities were full of daimones.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.18

[AD 735] Bede on Acts 17:18

Some of the Epicurean and Stoic philosophers were conversing with him. The Epicureans, following the slowness of their teacher, placed human happiness solely in bodily pleasure, while the Stoics placed it solely in the virtue of the soul. Although they disagreed among themselves, they unanimously attacked the Apostle because he taught that man consisted of both soul and body and therefore should be happy in both; but this would be achieved neither in the present time nor by human virtue, but by the grace of God through Jesus Christ in the glory of the resurrection.

Source: Commentary on Acts

[AD 735] Bede on Acts 17:18

What does this idle babbler want to say? Rightly is he called an idle babbler, that is, σπερμόλογος, because the word of God is a seed. And Paul the Apostle himself says: "If we have sown spiritual things among you," etc. (1 Cor. 9).

Source: Commentary on Acts

[AD 735] Bede on Acts 17:18

And some were saying: What does this word-seedling want to say? Concerning this name, Saint Augustine said: "We read," he said, "that the apostle Paul was called a seed-sower of words. It was indeed said by those mocking, but it should not be rejected by those who believe. For he was truly a seed-sower of words, but a reaper of conduct. And although we are so small, and by no means comparable to his excellence, in the field of God, which is your heart, we sow the word of God and expect an abundant harvest of your conduct."

Source: Retractions on Acts

[AD 407] John Chrysostom on Acts 17:19

not to punish, but in order to learn — to the Areopagus where the trials for murder were held. Thus observe, in hope of learning (they ask him), saying, May we know what is this new doctrine spoken of by you? For you bring certain strange matters to our ears

[AD 220] Tertullian on Acts 17:21

This admonition about false philosophy he was induced to offer after he had been at Athens, had become acquainted with that loquacious city, and had there had a taste of its huckstering wiseacres and talkers. In like manner is the treatment of the soul according to the sophistical doctrines of men which "mix their wine with water."

Source: A Treatise on the Soul

[AD 379] Basil of Caesarea on Acts 17:21

“Be at leisure and know that I am God.” To the extent that we take our leisure in matters apart from God, we cannot attain knowledge of God. For who, concerned over the things of the world and immersed in fleshly distractions, can pay attention to discourses concerning God and measure up to the rigid discipline of contemplations so long and great? Don’t you see that the Word that falls among thorns is choked by the thorns? Now the thorns are fleshly pleasures and wealth and glory and cares of this life. The one who seeks knowledge of God must become separated from all these things, and, being at leisure apart from passions, thus receive the knowledge of God. For how can contemplation about God enter a mind crowded by thoughts that preoccupy it? Even Pharaoh knew that being at leisure is proper to the search for God, and for this reason he mocked the Israelites, “You are idling about, you men of leisure, and you say, ‘We will pray to the Lord our God.’ ” While this leisure is good and profitable for the one in leisure as it brings peace for the reception of the Savior’s teachings, the leisure of the Athenians was evil, since “they devoted their leisure to nothing more than saying or listening to something new.”

Source: HOMILY ON PSALM 45

[AD 215] Clement of Alexandria on Acts 17:22

Eeded anything, seeing He giveth to all life, and breath, and all things; and hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek God, if haply they might feel after Him, and find Him; though He be not far from every one of us: for in Him we live, and move, and have our being; as certain also of your own poets have said, For we also are His offspring.".
For in walking about, and beholding the objects of your worship, I found an altar on which was inscribed, To the Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you."

Source: Clement of Alexandria Stromata Book V

[AD 407] John Chrysostom on Acts 17:22

(f) for the cities were full of gods (δαιμόνων, al. εἰδώλων): (h) this is why he says δεισιδαιμονεστέρους . For as I passed by and viewed the objects of your worship — he does not say simply τοὺς δαίμονας (the demons, or deities), but paves the way for his discourse: I beheld an altar, etc.

[AD 407] John Chrysostom on Acts 17:22

Paul found an altar, on which the words “to an unknown god” were engraved: who was that unknown god but Christ? Do you see the wisdom in changing the name? Do you see the reason he released the inscription from captivity?… To save and benefit them. What else? Perhaps one might say that the Athenians wrote these words for Christ?… They certainly wrote that with a different meaning, but he was, nevertheless, able to change it.… Why did they write it? They had many gods, or rather many demons, “All the gods of the Gentiles are demons,” and some of them were native, others were foreign.… They had received some of their gods from their fathers, others from the neighboring nations, such as the Scythians, the Thracians and the Egyptians.… What did they do then? They erected an altar and inscribed it with the words “to an unknown god” in order to signify through the inscription: If by any chance there is another god who is still unknown to us, we will worship him too. See their immoderate superstition! For this reason Paul said from the beginning, “I see how extremely religious you are in every way … you not only worship the gods who are known to you, but also those who are still unknown to you.” Therefore they had written, “To an unknown god.” … The unknown God is none other than Christ.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.23

[AD 585] Cassiodorus on Acts 17:22

"But Paul standing in the midst of the Areopagus, said," etc. Paul, set in the midst of the Areopagus, poured out the honey of heavenly philosophy, starting his speech beautifully with the fact that among their various idols he had found an inscription that read "to the unknown god". He said that they should, therefore, seek the one whom they themselves declared to be unknown to them. He preached, in order, the Lord Christ, who with all his power made the heaven and the earth and all things in them, and he showed to them that even examples from their own authors made it clear that, being the "offspring of God," they should not worship things made with hands. When they heard, among other things, about the resurrection of the dead, many believed it, while others thought it was a lie. After these things, going down from Athens, he came to Corinth, where, preaching the Lord Savior to Jews and Greeks, he taught the dogmas of the Christian religion.

Source: Complexiones on the Acts of the Apostles

[AD 1963] CS Lewis on Acts 17:22-31

I can't say for certain which bits came into Christianity from earlier religions. An enormous amount did. I should find it hard to believe Christianity if that were not so. I couldn't believe that nine hundred and ninety-nine religions were completely false and the remaining one true. In reality, Christianity is primarily the fulfillment of the Jewish religion, but also the fulfillment of what was vaguely hinted in all the religions at their best. What was vaguely seen in them all comes into focus in Christianity—just as God Himself comes into focus by becoming a man.

Source: ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dock

[AD 215] Clement of Alexandria on Acts 17:23

To talk about God is most difficult.… For how can that be expressed which is neither genus, nor difference, nor species, nor individual nor number; moreover is neither an event nor that to which an event happens? No one can rightly express him wholly. For on account of his greatness he is ranked as the All and is the Father of the universe. Nor are any parts to be predicated of him. For the One is indivisible and therefore also is infinite, not considered with reference to inscrutability but with reference to its being without dimensions and not having a limit. And therefore it is without form and name. And if we name it, we do not do so properly, terming it either the One, or the Good, or Mind, or Absolute Being, or Father, or God, or Creator or Lord. We speak not as supplying his name, but for need, we use good names, in order that the mind may have these as points of support, so as not to err in other respects. For each one by itself does not express God, but all together are indicative of the power of the Omnipotent.… Nor any more is he apprehended by logic. For that depends on primary and better known principles. But there is nothing antecedent to the Unbegotten. It remains that we understand, then, the Unknown, by divine grace and by the Word alone that proceeds from him; as Luke in the Acts of the Apostles relates that Paul said, “Men of Athens, I perceive that in all things you are too superstitious. For in walking about, and beholding the objects of your worship, I found an altar on which was inscribed ‘To the Unknown God.’ Therefore, the one you ignorantly worship, I declare to you.”

Source: STROMATEIS 5.12

[AD 220] Tertullian on Acts 17:23

What absurdity! What need had they of uncertain gods, when they possessed certain ones? Unless, forsooth, they wished to commit themselves to such folly as the Athenians did; for at Athens there was an altar with this inscription: "To The Unknown Gods." Does, then, a man worship that which he knows nothing of? Then, again, as they had certain gods, they ought to have been contented with them, without requiring select ones.

Source: Ad Nationes Book II

[AD 235] Hippolytus of Rome on Acts 17:23

And (Cerinthus alleges) that, after the baptism (of our Lord), Christ in form of a dove came down upon him, from that absolute sovereignty which is above all things. And then, (according to this heretic,) Jesus proceeded to preach the unknown Father,

Source: Hippolytus Refutation of All Heresies Book VII

[AD 407] John Chrysostom on Acts 17:23

He did not find in the city a holy book but an altar to an idol with the inscription “To an unknown god.” The holy Paul, who had the grace of the Spirit, did not pass by but turned the altar with its inscription on its head.… He did not omit what the idolatrous Athenians had written.… We see what great value that inscription produced.… Paul entered the town, found an altar on which the words “to an unknown god” were engraved. What did he have to do?… Did the words of the Gospels need to be declared? They would have mocked them. Or maybe the words from the books of the prophets or from the precepts of the law should have been talked about? But they would not have believed. What did he do then? He rushed to the altar and defeated them with the weapons of the enemies themselves. And that was what he said, “I became everything to everyone: to the Jews a Jew, to those outside the law as if I were outside the law.”

Source: CATENA ON THE ACTS OF THE APOSTLES 17.23

[AD 735] Bede on Acts 17:23

I found an altar with the inscription: To the Unknown God. God is known in Judea but not received. God is unknown in Achaia, although earnestly sought through many means. Therefore, those who do not know will be ignored; those who transgress will be condemned. Neither is free from fault, but those who have not offered faith to Christ, whom they did not know, are more excusable than those who have laid hands on Christ, whom they knew.

Source: Commentary on Acts

[AD 202] Irenaeus on Acts 17:24

Therefore God, winking at the times of ignorance, does now command all men everywhere to turn to Him with repentance; because He hath appointed a day, on which the world shall be judged in righteousness by the man Jesus; whereof He hath given assurance by raising, Him from the dead."

Source: Against Heresies Book III

[AD 215] Clement of Alexandria on Acts 17:24

Most instructively, therefore, says Paul in the Acts of the Apostles: "The God that made the world, and all things in it, being the Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped by men's hands, as if He needed anything; seeing that it is He Himself that giveth to all breath, and life, and all things."

Source: Clement of Alexandria Stromata Book V

[AD 215] Clement of Alexandria on Acts 17:24

Is it not the case that rightly and truly we do not circumscribe in any place that which cannot be circumscribed; nor do we shut up in temples made with hands that which contains all things?… It would indeed be ridiculous, as the philosophers themselves say, for a person, the plaything of God, to make God, and for God to be the plaything of art.… Works of art cannot … be sacred and divine.… And if the word sacred has a twofold application, designating both God himself and the structure raised to his honor, how shall we not, through knowledge, properly call the church “holy,” “made for the honor of God,” “sacred to God,” “of great value,” not being constructed by mechanical art … but by the will of God fashioned into a temple? For it is not now the place but the assembly of the elect that I call the church.

Source: STROMATEIS 7.5

[AD 220] Tertullian on Acts 17:24

What, again, if He was One who was "crowned with glory and honour," and He Another by whom He was so crowned, -the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, "whom no man hath seen nor can see; He who dwelleth in light unapproachable; " "He who dwelleth not in temples made with hands; " "from before whose sight the earth trembles, and the mountains melt like wax; " who holdeth the whole world in His hand "like a nest; " "whose throne is heaven, and earth His footstool; " in whom is every place, but Himself is in no place; who is the utmost bound of the universe;-how happens it, I say, that He (who, though) the Most High, should yet have walked in paradise towards the cool of the evening, in quest of Adam; and should have shut up the ark after Noah had entered it; and at Abraham's tent should have refreshed Himself under an oak; and have called to Moses out of the burning bush; and have appeared as "the fourth" in the furnace of the Babylonian monarch (although He is there called the Son of man),-unless all these events had happened as an image, as a mirror, as an enigma (of the future incarnation)? Surely even these things could not have been believed even of the Son of God, unless they had been given us in the Scriptures; possibly also they could not have been believed of the Father, even if they had been given in the Scriptures, since these men bring Him down into Mary's womb, and set Him before Pilate's judgment-seat, and bury Him in the sepulchre of Joseph.

Source: Against Praxeas

[AD 407] John Chrysostom on Acts 17:24

He says that “the world and everything in it” is the work of God. Do you notice the conciseness and, in the conciseness, the clearness? And what was strange to them? The fact that God made the world. These things, now known to anyone, the Athenians did not know, not even the wise among them. For if he made them, it is clear that he is Lord. Notice what [Paul] affirms as the mark of divinity: creation, which the Son also has.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 38

[AD 735] Bede on Acts 17:24

God, who made the world and everything in it, being the Lord of heaven and earth, does not dwell in temples made with hands, and so on. The order of the apostolic discourse is to be carefully observed, in which he formed a way of dealing with the Gentiles: first teaching that there is one God, the author of the world and of all things, in whom we live and move and have our being, of whom we are the offspring. This shows that he ought to be loved not only for the gifts of light and life but also because of a certain kinship of race. Then he refuted that opinion about idols by clear reasoning, that the creator and lord of the whole world cannot be confined in stone temples, that the giver of all benefits does not need the blood of sacrifices, and that the creator and governor of all men cannot be created by the hand of man. Finally, that God, in whose image man was made, should not be thought to resemble metals, teaching that the remedy of error is the endeavor to repent. For if he had first sought to destroy the ceremonies of idols, the ears of the Gentiles would have rejected him. Therefore, when he persuaded them that there is one God, he then affirmed by His judgment that salvation had been given to us through Christ. He called Him more man than God, starting from the things He did in the body and describing them as divine, so that He seemed more than a man. He had conquered death by His power, and, rising from the dead, He (for faith grows gradually), as He was seen to be more than a man, was believed to be God. For what does it matter in what order one believes? Perfection is not sought in beginnings, but one progresses from beginnings to what is perfect.

Source: Commentary on Acts

[AD 1781] Richard Challoner on Acts 17:24

Dwelleth not in temples: God is not contained in temples; so as to need them for his dwelling, or any other uses, as the heathens imagined. Yet by his omnipresence, he is both there and everywhere.

[AD 407] John Chrysostom on Acts 17:25

How was he served by human hands when he was among the Jews? No, it was not by their hands but by their thoughts, since he did not seek those things, as though he were in need. “Shall I eat,” he says, “the flesh of bulls or drink the blood of goats?” Then Paul says, “Nor is he served by human hands, as though he needed anything.” Even this affirmation by Paul, that he is in need of nothing, is not enough. For although this is a mark of divinity, something else must be added. Paul adds, “He himself gives to all people life and breath and everything.” These are the two proofs of divinity Paul points to, that he is in need of nothing and that he gives to all people everything.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 38

[AD 735] Bede on Acts 17:26

And he made from one every kind of human being. What he says from one is clear, because he means from one human being. But it is fuller in Greek: He made from one blood, which no one doubts means the same. For by the name of blood, he indicates the propagation of the flesh; and by the flesh, according to the usual manner of Scripture, he wants a human being to be understood according to that of the Psalmist: All flesh will come to you (Psalm 64).

Source: Retractions on Acts

[AD 253] Origen of Alexandria on Acts 17:27

“You are near, Lord, and all your commandments are truth.” God says elsewhere, “I am a God who is near and not a God who is far away, says the Lord.” For the power of God is everywhere according to the word of creation and providence. Knowing this, Paul, addressing the Greeks as recorded in the Acts of the Apostles, says, “We do not seek God far from us, for in him we live and move and are,” and “the Spirit of the Lord has filled the earth.” He is thus, for his part, close, but if we ourselves make no effort, though he be close, to draw near to him, we will not enjoy his nearness. For this reason, sinners are far from God: “Behold, those who distance themselves from you perish.” But the just ones strive to approach God, for he is not present to them just as a creator, but he even shares himself with them: “And Moses alone draws near to God, but the rest do not draw near.” According to the degree of will and perfection, the one who approaches God is that one about whom Paul says, “The one joined to the Lord is one spirit.”

Source: PALESTINIAN CATENA ON PSALM 118.151

[AD 407] John Chrysostom on Acts 17:27

“Having determined allotted periods and the boundaries of their habitation, that they should seek God, in the hope that they might feel after him and find him.” He means that they are not forced to go about and seek God or that God determines their seeking of God, not continuously but in “allotted periods.” With this Paul shows that even if they sought him they would not find him, although he was as conspicuous for discovery as something tangible in their midst.… “Yet he is not far from each one of us” but close to all people. What Paul means is this. Not only did he give “life and breath and everything,” but also the sum and total of everything: he led people to the knowledge of himself, giving us the means through which we can find him and understand him. But we did not wish to seek him, even though he was close at hand. “Not far,” Paul says, “from each of us.” He means that he is close to all people all over the world. What can be greater than this?

Source: HOMILIES ON THE ACTS OF THE APOSTLES 38

[AD 430] Augustine of Hippo on Acts 17:27

If this were spoken in a material sense, it could be understood of our material world: for in it too, so far as our body is concerned, we lie and move and are. We must take the text, then, as spoken of the mind, which is made in his image, and of a manner of being more excellent, not visible but spiritual. What is there indeed that is not “in him,” of whom holy Scripture says, “for from him and through him and in him are all things”? If in him are all things, in whom, save in him in whom they are, can the living live or the moving move? Yet all people are not with him after the manner of the saying “I am always with you.” Nor is he with all after the manner of our own saying, “the Lord be with you.” It is a person’s great misery not to be with him without whom people cannot be. Certainly, people are never without him, in whom he is; yet if a person does not remember him, does not understand him or love him, he is not with him.

Source: ON THE TRINITY 16

[AD 215] Clement of Alexandria on Acts 17:28

It is clear that by using poetic examples from the Phaenomena of Aratus [Paul] approves the best statements of the Greeks. Besides, he refers to the fact that in the person of the unknown god the Greeks are indirectly honoring God the Creator and need to receive him and learn about him with full knowledge through the Son. “I sent you to the gentiles for this purpose,” says Scripture, “to open their eyes, for them to turn from darkness to light and from the power of Satan to God, for them to receive release from sins and an inheritance among those who are sanctified by faith in me.” So these are the “opened eyes of the blind,” which means the clear knowledge of the Father through the Son, the direct grasp of the thing to which the Greeks indirectly allude.

Source: STROMATEIS 1.19

[AD 253] Origen of Alexandria on Acts 17:28

“Being as one outside the law to those outside the law.” He came to Athens, he found philosophers, and he did not use the words of the prophets or from the law, but as one perhaps recalling this pagan teaching from a school of rhetoric he spoke to the men of Athens. For [Paul] said, “Just as some of your poets have said, ‘For we are his offspring too.’ ” In this place, he was as one outside the law to those outside the law, in order to gain the lawless. It is as if he were to say “I was doing nothing contrary to the law in making this concession to them, but I was keeping myself bound by the law of Christ, in order to gain the lawless.”

Source: COMMENTARY ON 1 CORINTHIANS 43

[AD 390] Gregory of Nazianzus on Acts 17:28

I believe that if He is given the name ‘Son’, it is because He is of the same essence as the Father and also because He comes from the Father… He is called Logos (Word) because He is, in relation to the Father, what the word is to the mind… The Son makes known the nature of the Father quickly and easily, because everything begotten is an unspoken definition of the one who got it. If, on the other hand, we wish to call Him ‘Word’ because He is in everything, we shall not be mistaken: did not the Word create all that is?… He is called ‘Life’… because He gives life to everything. Indeed, ‘in Him we live and move and have our being’ (Acts 17.28)… It is from Him that we all receive the breath of life and the Holy Spirit Whom our soul contains to the limit of its openness. - "Fourth Theological Oration, 20-21"

[AD 735] Bede on Acts 17:28

For in Him we live and move and have our being. This verse, because it is difficult to understand, should be explained by the words of blessed Augustine. "The Apostle shows," he says, "that God works unceasingly in the things He has created. For indeed we do not exist in Him as in His substance, as it is said that He has life in Himself; but certainly, since we are something other than Him, we exist in Him only because He works this. And this is His work by which He contains all things, and which His wisdom extends from end to end mightily and orders all things sweetly. Through this arrangement, we live, move, and exist in Him. From this it is inferred that if He withdrew this work from things, we would neither live, nor move, nor exist." And a little later: "For neither heaven nor earth, and all things in them, namely the whole of spiritual and bodily creation, remain in themselves, but surely in Him of whom it is said: For in Him we live and move and have our being. For although each part can exist in the whole, which it is a part of, the whole itself does not exist except in Him by whom it was made." The same blessed Augustine elsewhere says: "This, if the Apostle were speaking according to the body, could also be understood of this corporeal world. For in it according to the body we live, move, and exist." Hence, according to the mind which is made in His image, this should be taken in a certain more excellent and not visible but intelligible mode. For what is not in Him, of whom it is divinely written: For from Him and through Him and to Him are all things (Rom. XI)?

Source: Commentary on Acts

[AD 735] Bede on Acts 17:28

As some of your poets have said. This is what he says elsewhere: I determined to know nothing among you except Jesus Christ, and him crucified. For to those who did not accept the faith of the prophets, not Moses, not Isaiah, or any of the prophets, but he speaks by the testimonies of their own authors, citing the verse of Aratus, confirming his truth from their falsities, which they could not contradict. Indeed, it is of great knowledge to give food to fellow servants at the right time, and to consider the persons of the hearers.

Source: Commentary on Acts

[AD 735] Bede on Acts 17:28

For we are indeed his offspring. We are most rightly called the offspring of God, not born of His nature, but voluntarily created through His spirit, and recreated by adoption.

Source: Commentary on Acts

[AD 300] Ammonius of Alexandria on Acts 17:29

He teaches that the human mind cannot comprehend God as he is according to nature. Their mouths, which say the deity is of human form, are closed with these words. Indeed, one can mold or sculpt or draw people and images of people, or one can paint the likeness of any earthly thing. God, however, is similar to no human work. According to the word of the apostle, the deity is absolutely undetermined, incomprehensible, without image, incorporeal, not similar to human form or any other thing.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.29

[AD 160] Shepherd of Hermas on Acts 17:30

"And if any one, sir "I said, "has been hitherto ignorant, before he heard these words, how can such man be saved who has defiled his flesh? ""Respecting former sins

[AD 155] Polycarp of Smyrna on Acts 17:31

In heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead.

[AD 300] Ammonius of Alexandria on Acts 17:31

Surely if God overlooked from the foundation of the world the transgressions committed by people out of ignorance, and he gives to each the forgiveness of transgressions, fittingly did he come among us at the end of the ages, in order that his boundless love of humankind might be received in accord with the measure that he reveals his presence.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.30

[AD 407] John Chrysostom on Acts 17:31

What? Is none of these to be punished? No, not if they are willing to repent. [Paul] says this not of the departed but of those whom he is addressing. He does not [yet] call you to account, Paul says. He does not say, “He neglected” or “He permitted,” but “You were ignorant. He overlooked.” That is, he does not exact punishment from you as from people deserving punishment. You were ignorant. And he does not say, “You willfully did wrong,” which is what he showed above when he said, “everywhere to repent.” Here he hints at the whole world. See how he leads them away from the partial deities. “Because he has fixed a day,” he says, “on which he will judge the world in righteousness.” Look, again he uses the expression world, referring thus to humans. “By a man whom he has appointed, by raising him from the dead.” See how he again declares the passion by pointing to the resurrection. That the judgment is true is clear from the resurrection, for the latter helps to establish the former. That everything he said was spoken with truth is clear from the fact that he rose again. That they gave to all people this assurance, that he rose from the dead, this is clear hereafter.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 38

[AD 407] John Chrysostom on Acts 17:31

Look, he even introduced the subject of the resurrection of all. For in no other way can the world be judged. The words “by raising him from the dead” are spoken in regard to the body. For this is what was dead, what had fallen.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 38

[AD 407] John Chrysostom on Acts 17:31

What do you do, Paul? You say nothing about the form of God nor that he is equal to God or anything concerning the splendor of his glory. Indeed the time to say these things had not yet come, but it was enough that they admitted that he was a man. And Christ did the same, and Paul actually learned these things from him. In fact, Christ did not reveal his divinity immediately, but first Christ was believed to be simply a man and a prophet; then he appeared to be what he really was.

Source: CATENA ON THE ACTS OF THE APOSTLES 17.31

[AD 220] Tertullian on Acts 17:32

He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it-such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection. They had, in fact, derided his announcement; but they would have indulged no such derision if they had heard from him nothing but the restoration of the soul, for they would have received that as the very common anticipation of their own native philosophy.

Source: On the Resurrection of the Flesh

[AD 735] Bede on Acts 17:34

Among whom also is Dionysius the Areopagite. This is Dionysius, who later gloriously ruled the Church as bishop of the Corinthians, and left many volumes of his genius beneficial to the Church, which remain to this day, taking his cognomen from the place he presided over. For the Areopagus is the court of Athens, deriving its name from Mars. For indeed in Greek, Mars is called ἄρης, and ‘pagos’ means hill.

Source: Commentary on Acts