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Commentary on Acts 17 verses 10–15
In these verses we have,
I. Paul and Silas removing to Berea, and employed in preaching the gospel there, Act 17:10. They had proceeded so far at Thessalonica that the foundations of a church were laid, and others were raised up to carry on the work that was begun, against whom the rulers and people were not so much prejudiced as they were against Paul and Silas; and therefore when the storm rose they withdrew, taking this as an indication to them that they must quit that place for the present. That command of Christ to his disciples, When they persecute you in one city flee to another, intends their flight to be not so much for their own safety ("flee to another, to hide there") as for the carrying on of their work ("flee to another, to preach there"), as appears by the reason given - You shall not have gone over the cities of Israel till the Son of man come, Mat 10:23. Thus out of the eater came forth meat, and the devil was outshot in his own bow; he thought by persecuting the apostles to stop the progress of the gospel, but it was so overruled as to be made to further it. See here, 1. The care that the brethren took of Paul and Silas, when they perceived how the plot was laid against them: They immediately sent them away by night, incognito, to Berea. This could be no surprise to the young converts; For when we were with you (saith Paul to them, Th1 3:4), when we came first among you, we told you that we should suffer tribulation, even as it came to pass, and you know. It should seem that Paul and Silas would willingly have staid, and faced the storm, if the brethren would have let them; but they would rather be deprived of the apostles' help than expose their lives, which, it should seem, were dearer to their friends than to themselves. They sent them away by night, under the covert of that, as if they had been evil doers. 2. The constancy of Paul and Silas in their work. Though they fled from Thessalonica, they did not flee from the service of Christ. When they came to Berea, they went into the synagogue of the Jews, and made their public appearance there. Though the Jews at Thessalonica had been their spiteful enemies, and, for aught they knew, the Jews at Berea would be so too, yet they did not therefore decline paying their respect to the Jews, either in revenge for the injuries they had received or for fear of what they might receive. If others will not do their duty to us, yet we ought to do ours to them.
II. The good character of the Jews in Berea (Act 17:11): These were more noble than those in Thessalonica. The Jews in the synagogue at Berea were better disposed to receive the gospel than the Jews in the synagogue at Thessalonica; they were not so bigoted and prejudiced against it, not so peevish and ill-natured; they were more noble, eugenesteroi - better bred.
1.They had a freer thought, and lay more open to conviction, were willing to hear reason, and admit the force of it, and to subscribe to that which appeared to them to be truth, though it was contrary to their former sentiments. This was more noble.
2.They had a better temper, were not so sour, and morose, and ill-conditioned towards all that were not of their mind, As they were ready to come into a unity with those that by the power of truth they were brought to concur with, so they continued in charity with those that they saw cause to differ from. This was more noble. They neither prejudged the cause, nor were moved with envy at the managers of it, as the Jews at Thessalonica were, but very generously gave both it and them a fair hearing, without passion or partiality; for, (1.) They received the word with all readiness of mind; they were very willing to hear it, presently apprehended the meaning of it, and did not shut their eyes against the light. They attended to the things that were spoken by Paul, as Lydia did, and were very well pleased to hear them. They did not pick quarrels with the word, nor find fault, nor seek occasion against the preachers of it; but bade it welcome, and put a candid construction upon every thing that was said. Herein they were more noble than the Jews in Thessalonica, but walked in the same spirit, and in the same steps, with the Gentiles there, of whom it is said that they received the word with joy of the Holy Ghost, and turned to God from idols, Th1 1:6-9. This was true nobility. The Jews gloried much in their being Abraham's seed, thought themselves well-born and that they could not be better born. But they are here told who among them were the most noble and the best-bred men - those that were most disposed to receive the gospel, and had the high and conceited thoughts in them subdued, and brought into obedience to Christ. They were the most noble, and, if I may so say, the most gentleman-like men. Nobilitas sola est atque unica virtus - Virtue and piety are true nobility, true honour; and, without these, Stemmata quid prosunt? - What are pedigrees and pompous titles worth? (2.) They searched the scriptures daily whether those things were so. Their readiness of mind to receive the word was not such as that they took things upon trust, swallowed them upon an implicit faith: no; but since Paul reasoned out of the scriptures, and referred them to the Old Testament for the proof of what he said, they had recourse to their Bibles, turned to the places to which he referred them, read the context, considered the scope and drift of them, compared them with other places of scripture, examined whether Paul's inferences from them were natural and genuine and his arguments upon them cogent, and determined accordingly. Observe, [1.] The doctrine of Christ does not fear a scrutiny. We that are advocates for his cause desire no more than that people will not say, These things are not so, till they have first, without prejudice and partiality, examined whether they be so or no. [2.] The New Testament is to be examined by the Old. The Jews received the Old Testament, and those that did so, if they considered things aright, could not but see cause sufficient to receive the New, because in it they see all the prophecies and promises of the Old fully and exactly accomplished. [3.] Those that read and receive the scriptures must search them (Joh 5:39), must study them, and take pains in considering them, both that they may find out the truth contained in them, and may not mistake the sense of them and so run into error, or remain in it; and that they may find out the whole truth contained in them, and may not rest in a superficial knowledge, in the outward court of the scriptures, but may have an intimate acquaintance with the mind of God revealed in them. [4.] Searching the scriptures must be our daily work. Those that heard the word in the synagogue on the sabbath day did not think this enough, but were searching it every day in the week, that they might improve what they ha heard the sabbath before, and prepare for what they were to hear the sabbath after. [5.] Those are truly noble, and are in a fair way to be more and more so, that make the scriptures their oracle and touchstone, and consult them accordingly. Those that rightly study the scriptures, and meditate therein day and night, have their minds filled with noble thoughts, fixed to noble principles, and formed for noble aims and designs. These are more noble.
III. The good effect of the preaching of the gospel at Berea: it had the desired success; the people's hearts being prepared, a great deal of work was done suddenly, Act 17:12. 1. Of the Jews there were many that believed. At Thessalonica there were only some of them that believed (Act 17:4), but at Berea, where they heard with unprejudiced minds, many believed, many more Jews than at Thessalonica. Note, God gives grace to those whom he first inclines to make a diligent use of the means of grace, and particularly to search the scriptures. 2. Of the Greeks likewise, the Gentiles, many believed, both of the honourable women, the ladies of quality, and of men not a few, men of the first rank, as should seem by their being mentioned with the honourable women. The wives first embraced the gospel, and then they persuaded their husbands to embrace it. For what knowest thou, O wife, but thou shalt save thy husband? Co1 7:16.
IV. The persecution that was raised against Paul and Silas at Berea, which forced Paul thence. 1. The Jews at Thessalonica were the mischief-makers at Berea. They had notice that the word of God was preached at Berea (for envy and jealousy bring quick intelligence), and likewise that the Jews there were not so inveterately set against it as they were. They came thither also, to turn the world upside down there, and they stirred up the people, and incensed them against the preachers of the gospel; as if they had such a commission from the prince of darkness to go from place to place to oppose the gospel as the apostles had to go from place to place to preach it. Thus we read before that the Jews of Antioch and Iconium came to Lystra on purpose to incense the people against the apostles, Act 14:19. See how restless Satan's agents are in their opposition to the gospel of Christ and the salvation of the souls of men. This is an instance of the enmity that is in the serpent's seed against the seed of the woman; and we must not think it strange if persecutors at home extend their rage to stir up persecution abroad. 2. This occasioned Paul's removal to Athens. By seeking to extinguish this divine fire which Christ had already kindled, they did but spread it the further and the faster; so long Paul staid at Berea, and such success he had there, that there were brethren there, and sensible active men too, which appeared by the care they took of Paul, Act 14:14. They were aware of the coming of the persecuting Jews from Thessalonica, and that they were busy in irritating the people against Paul; and, fearing what it would come to, they lost no time, but immediately sent Paul away, against whom they were most prejudiced and enraged, hoping that this would pacify them, while they retained Silas and Timothy there still, who, now that Paul had broken the ice, might be sufficient to carry on the work without exposing him. They sent Paul to go even to the sea, so some; to go as it were to the sea, so we read it; hōs epi tēn thalassaṅ He went out from Berea, in that road which went to the sea, that the Jews, if they enquired after him, might think he had gone to a great distance; but he went by land to Athens, in which there was no culpable dissimulation at all. Those that conducted Paul (as his guides and guards, he being both a stranger in the country and one that had many enemies) brought him to Athens. The Spirit of God, influencing his spirit, directed him to that famous city, - famous of old for its power and dominion, when the Athenian commonwealth coped with the Spartan, - famous afterwards for learning; it was the rendezvous of scholars. Those who wanted learning went thither to show it. It was a great university, much resorted to from all parts, and therefore, for the better diffusing of gospel light, Paul is sent thither, and is not ashamed nor afraid to show his face among the philosophers there, and there to preach Christ crucified, though he knew it would be as much foolishness to the Greeks as it was to the Jews a stumbling-block. 3. He ordered Silas and Timothy to come to him to Athens, when he found there was a prospect of doing good there; or because, there being none there that he knew, he was solitary and melancholy without them. Yet it should seem that, great as was the haste he was in for them, he ordered Timothy to go about Thessalonica, to bring him an account of the affairs of that church; for he says (Th1 3:1, Th1 3:2), We thought it good to be left at Athens alone, and sent Timotheus to establish you.
"But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people." Because there were lewd persons there. And yet that city was greater. But it is no wonder in the greater city the people were worse: nay, of course to the greater city there go the worse men, where the occasions of disturbances are many. And as in the body, where the disease is more violent for having more matter and fuel, just so is it here.
But look, I beg you, how their fleeing was providentially ordered, not from cowardice: otherwise they would have ceased to preach, and would not have exasperated them still more. But from this flight two things resulted: both the rage of those Jews was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, "Agitating the multitude." Just what was done at Iconium - that they may have the additional condemnation of destroying others besides themselves. (ch. xiv. 2, 19.) This is what Paul says of them: "Forbidding to preach to the Gentiles, to fill up their sins alway, for the wrath is come upon them to the uttermost." (1 Thess. ii. 16.)
"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.
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SUMMARY
Acts 17:13 captures a pivotal moment in Paul's second missionary journey, illustrating the relentless and far-reaching opposition faced by the early Christian message. Having been forced out of Thessalonica due to a riot incited by hostile Jews, Paul found a more receptive audience in Berea, where many embraced the Gospel. However, the same adversaries from Thessalonica, upon learning of Paul's successful ministry in Berea, traveled a significant distance to continue their campaign of disruption, actively stirring up the local populace against the preaching of the Word of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Contrast is evident in the stark difference between the "more noble" Bereans who eagerly searched the Scriptures and the Thessalonian Jews who, despite their religious background, actively sought to suppress the truth. There is a strong element of Irony as those who claimed to uphold the law and traditions of God were actively opposing the very "word of God" being preached, demonstrating a profound spiritual blindness. The persistent pursuit and agitation also serve as a form of Foreshadowing, indicating the ongoing and escalating persecution that Paul and the early church would face throughout their mission, a theme that pervades the book of Acts. The phrase "stirred up the people" uses Vivid Imagery, painting a picture of deliberate, forceful agitation, akin to shaking a settled body of water, emphasizing the disruptive and violent nature of their opposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 17:13 profoundly illustrates the spiritual warfare inherent in the advancement of God's kingdom. The relentless opposition from the Thessalonian Jews is not merely a historical anecdote but a timeless reminder that the proclamation of divine truth will always provoke a reaction, often one of hostility, from those whose worldview or power structures are threatened by it. This verse underscores the reality that the "word of God" is living and active, capable of transforming lives and challenging established norms, which inevitably draws the ire of those who prefer darkness to light. Despite such determined resistance, the narrative of Acts consistently shows God's sovereign hand guiding His messengers and ensuring the spread of the Gospel, demonstrating that no human opposition can ultimately thwart His redemptive purposes. The zeal of the Thessalonian Jews, though misdirected, highlights the intensity of human resistance when confronted with a message that demands repentance and a reorientation of life around Christ.
REFLECTION AND APPLICATION
Acts 17:13 offers profound lessons for believers navigating a world often resistant to the Gospel. Firstly, it prepares us for the reality of opposition. Just as Paul faced relentless harassment, those who faithfully proclaim or embody the Christian message should anticipate resistance, not as a sign of failure, but as an expected outcome when light confronts darkness. This verse challenges us to cultivate the discerning spirit of the Bereans, who diligently examined the Scriptures, rather than succumbing to the emotional manipulation of those who "stir up" discord. It calls us to be rooted in biblical truth, enabling us to stand firm amidst spiritual attacks and misrepresentations. Finally, it serves as a powerful encouragement to persevere in ministry and witness despite adversity. Paul's unwavering commitment to preaching the "word of God," even when hounded from city to city, exemplifies a resilience born of divine calling and trust. Our faithfulness is not measured by the absence of conflict, but by our steadfastness in the face of it, knowing that God's purposes will ultimately prevail.
Questions for Reflection
FAQ
Why were the Jews from Thessalonica so determined to follow Paul to Berea and stir up trouble?
Answer: Their determination stemmed from a deep-seated opposition to Paul's message, which they perceived as a threat to their religious traditions, authority, and identity. In Thessalonica, Paul's preaching of Jesus as the Messiah had caused a significant number of Jews and prominent Greeks to believe (Acts 17:4), leading to jealousy and a violent riot (Acts 17:5-9). Upon learning that Paul's "word of God" was gaining traction in Berea, they were unwilling to tolerate its spread. Their actions were driven by a zealous, though misdirected, desire to suppress what they considered heresy and to maintain their established religious order, even if it meant traveling a considerable distance to instigate further unrest.
What is the significance of the phrase "stirred up the people" in this context?
Answer: The phrase "stirred up the people" (Greek: saleúō) signifies a deliberate and forceful act of incitement, aiming to create public disorder and hostility. It goes beyond mere verbal disagreement, implying an active effort to agitate the populace, provoke a mob, or cause civil unrest. In the context of Acts, this was a common tactic used by opponents of the Gospel to disrupt Paul's ministry and pressure local authorities to expel him. It highlights the aggressive and disruptive nature of the opposition, demonstrating their intent to destabilize the peaceful reception of the "word of God" and undermine the nascent Christian community in Berea, mirroring their actions in Acts 17:5.
CHRIST-CENTERED FULFILLMENT
Acts 17:13, though detailing Paul's specific persecution, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself. The "word of God" that Paul preached and for which he suffered was none other than the Gospel of Jesus Christ, the living Word of God (John 1:1). Just as Paul faced relentless opposition for proclaiming truth, Jesus, the embodiment of truth, endured unparalleled hostility from religious authorities and the world. His ministry was consistently met with skepticism, rejection, and ultimately, violent persecution, culminating in His crucifixion (John 15:18-20). The "stirring up of the people" against Paul in Berea echoes the crowds stirred up against Jesus in Jerusalem, leading to His unjust condemnation (Matthew 27:20). Yet, it is precisely through Christ's suffering, death, and resurrection that the "word of God" gained its ultimate power and triumph. The continued spread of the Gospel despite fierce opposition, as seen in Paul's ministry, is a testament to Christ's victory over sin and death, and His ongoing work through His Spirit to build His church, against which "the gates of hell shall not prevail" (Matthew 16:18). Thus, Paul's experience in Berea is a participation in the sufferings of Christ (Colossians 1:24), demonstrating that the path of faithful witness to the Risen Lord often involves opposition, but always undergirded by His sovereign power and ultimate triumph.