Paul and Silas were compelled to leave Thessalonica abruptly. We are informed that the Jews, moved with envy, incited idlers in the market-place and vicious men and created a great uproar in the city, assaulting the house of Jason, but failing to find Paul and Silas there, "dragged Jason and certain brethren before the rulers of the city, crying, These that have turned the world upside down are come hither also; whom Jason hath received; and all these are acting contrary to the decrees of Cæsar, saying that there is another king, one Jesus. And having taken security of Jason and the rest, they let them go. And the brethren immediately sent away Paul and Silas by night to Berea." a Thus we learn that in the city of Thessalonica, as at many other places on former occasions, the Jews stirred up the people to persecute Paul. From the Acts and the first of Paul's epistles we learn that those of his own nation-the Jews— during the early part of his ministry, were his greatest enemies. From his later epistles we learn that in his closing years Judaizing Christians were his unrelenting foes." He was first persecuted by the Jews for preaching Christ, he was last persecuted by Judaizers for not preaching Moses.

After the uproar had been raised in the city, and security had been taken of Jason and others, we are informed that "the brethren immediately sent away Paul and Silas by night unto Berea, who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica, in that a Acts xvii. 6-10. b Gal. ii. 4-14, V. 11-14.

they received the word with all readiness of mind, and searched the Scriptures daily whether these things were so. Many, therefore, believed, and of the 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 by Paul at Berea they came thither also and stirred up the peo

ple." a

In regard to the preaching of the gospel to, and its reception by, the Bereans, it will be observed that Paul went into the synagogue of the Jews and appealed to their Scriptures, as on former occasions, in proof of the Messiahship of Christ. They were commended for receiving the word and searching the Scriptures; these were the Jewish Scriptures. We have no positive evidence that any part of the New Testament was written at this time. It is important to note here that the sacred historian commends the Bereans for searching the Scriptures. Should not preachers of the gospel now profit by this example and request their hearers to follow it and thus test the truth of their preaching. Again, if it was noble for the hearers of an inspired apostle to search the Scriptures to prove his statements, would it not be still more noble or important for hearers of uninspired teachers to search the Scriptures and thus know whether the things they teach are "so." The opportunities and responsibilities of hearers are greater now than they were then. Now, we have the New-Testament Scriptures in full to search, as well as to trace the fulfilment of the old a Acts xvii. 10-13.

in the new. Again, so important did this people consider the message which Paul brought that they searched the Scriptures daily to learn "whether these things were so." If all who hear now would do as the Bereans of old, a knowledge of the Lord would soon cover the world. The important lesson learned from this is not only that it is noble to search, but that hearers by searching may find out-may know whether these things are so.

The result of Paul's preaching and this diligent search was that many believed. Here it is only stated that they believed. But that belief is put not only for the reception but obedience to the gospel is evident from the fact that we are informed that "the word of God was preached of Paul at Berea," and the Word of God, we have seen, embraces the whole system of redemption.

When the Jews from Thessalonica had come to Berea and "stirred up the people," then "immediately the brethren sent forth Paul to go as far as to the sea, but Silas and Timotheus abode there still; and they who conducted Paul brought him to Athens, and receiving a commandment unto Silas and Timotheus that they should come to him with all speed, they departed. Now while Paul was waiting for them at Athens his spirit was stirred in him, when he saw the city full of idols. Therefore he reasoned in the synagogue with the Jews and the devout persons, and in the market daily with those who met with him."a

Moved by the idolatry of this great city Paul sought

first to preach the gospel to those of his own nation. He therefore "reasoned in the synagogue with the Jews." Much less stress seems to be placed on the Jewish element in the city of Athens than other places. We are not even informed how he was received by the worshipers in the synagogue nor the effect of his preaching upon them. It was customary with Paul in every city which he entered, before preaching to the Gentiles, to present to the Jews the Christ of their own prophecy in whose name the Gentiles might also trust, he who alone was able to turn all "from darkness to light and from the power of Satan unto God." It is marvelous when we contrast the effect of the preaching of the Christian religion by Paul in the various cities with the preaching of the Jewish religion established in them for centuries. While for ages there were synagogues in most of the important cities of Europe, Asia, and even Africa, yet in no city of the Gentile world had this religion suppressed idolatry or heathen worship. It was not adapted to mankind-not intended to become universal. While it was intended to bring out a Redeemer for the world it seemed powerless to redeem even a single Gentile city from superstition and idolatry. But what mighty inroads were made upon idolatry by the single life of Paul, and how has Christianity swept it as with the besom of destruction.

CHAPTER XXVII

PAUL AT ATHENS

Athens. Greek Achievement. Paul's Address on Mars' Hill. Sets Forth the Unknown God. Their Many Gods.

THIS brings us to the consideration of Paul's singlehanded combat with pagan philosophy and idolatry in its stronghold. Paul's discourse, delivered "in the midst of Mars Hill," is one of the most eloquent and instructive of his life. The Gentile world will hold it in everlasting remembrance. In this discourse and in his instruction to the Gentiles at Lystraa we learn how the great apostle preached to those who had no knowledge of Jewish prophecy or Jewish scripture. Viewed in this light, as well as for its facts and intrinsic worth, it becomes intensely interesting. The philosophers who called it forth, the place where delivered, the people addressed, all enhance the interest. We are informed that "certain philosophers of the Epicureans and of the Stoics encountered him; and some said, What will this babbler say? and others, He seems to be a proclaimer of strange gods; because he preached Jesus and the resurrection. And they took hold of him, and they brought him upon the Areopagus, saying, May we know what this new doctrine whereof thou speakest is, for thou bringest certain a Acts xiv. 15-17.