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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 17:10–15. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Why did he not stay? For if at Lystra, 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 Cor. i. 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.
"And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still." See how he at one time gives way, at another presses on, and in many things takes his measures upon human considerations.
"And immediately," it says, "the brethren sent away Paul." 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. "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.
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Summary
Acts 17:14 captures a critical moment in Paul's second missionary journey, detailing the immediate and strategic action taken by the Berean believers to protect Paul from escalating persecution. Faced with persistent agitation from hostile Jews from Thessalonica, the "brethren" swiftly dispatched Paul towards the coast, while Silas and Timothy remained behind to continue nurturing the nascent church in Berea, highlighting the dynamic and often challenging nature of early apostolic ministry.
Context
Literary Context
This verse is situated within the broader narrative of Paul's evangelistic efforts following his departure from Philippi. Having faced severe opposition in Thessalonica, where a mob was incited against him and his companions, Paul, Silas, and Timothy moved to Berea. The Bereans are commended for their noble character, diligently examining the Scriptures daily to verify Paul's teachings (Acts 17:11). However, the tranquility was short-lived as the antagonistic Jews from Thessalonica pursued them, stirring up the crowds in Berea as well (Acts 17:13). Acts 17:14 thus marks a necessary tactical withdrawal, ensuring Paul's safety and the continuation of the gospel mission, while also demonstrating the collaborative nature of their ministry.
Historical & Cultural Context
Paul's missionary journeys consistently encountered a mix of receptivity and fierce opposition, particularly from Jewish communities who felt their traditions were threatened by the message of Christ. The Roman Empire, while generally tolerant of various religions, could become involved when public order was disturbed, as seen in the accusations against Paul and Silas in Thessalonica. The act of "sending away" Paul to the sea likely implies a plan for him to travel by ship, a common and efficient mode of transport in the ancient Mediterranean world, offering a quicker escape from immediate danger than overland routes. The mention of "the brethren" underscores the growing solidarity and protective instincts within the burgeoning Christian communities, who took responsibility for the safety of their leaders in a hostile environment.
Key Themes
Acts 17:14 contributes significantly to several overarching themes in the book of Acts. Firstly, it powerfully illustrates the perseverance amidst persecution that characterized the early church. Despite constant threats and violence, the apostles and believers continued to spread the gospel, demonstrating unwavering commitment to their mission, a theme echoed throughout Acts. Secondly, it highlights the strategic wisdom in ministry, showing that withdrawal from a dangerous situation is not a sign of fear or failure, but a prudent decision to preserve ministry and life for future endeavors. This aligns with Jesus' instruction to "flee to another city" when persecuted (Matthew 10:23). Thirdly, the verse showcases the vital importance of team ministry and division of labor. While Paul, the primary evangelist, departed, Silas and Timothy remained, indicating a deliberate strategy to consolidate the work, disciple new believers, and strengthen the local church, a pattern evident in many of Paul's letters, such as his instructions to Timothy in 1 Timothy.
Exposition and Analysis
Key Word Analysis
This adverb signifies urgency and swiftness. Its inclusion emphasizes the rapid, decisive action taken by the Berean believers in response to the escalating threat. It suggests that there was no delay; the decision to send Paul away was executed without hesitation, underscoring the gravity of the situation and the protective instincts of the "brethren."
Derived from "ek" (out of) and "apostellō" (to send), this verb means "to send away forth," implying a dispatch on a mission or a peremptory dismissal. Here, it conveys a deliberate and forceful act of sending Paul out of the immediate danger zone, not merely letting him leave, but actively facilitating his departure for his safety and the continuation of his ministry.
This verb, meaning "to stay under (behind), remain; figuratively, to undergo, i.e., bear (trials), have fortitude, persevere," is crucial. While Paul was sent away, Silas and Timothy "abode there still." This indicates their deliberate decision to remain in Berea, not only to avoid danger but also to continue the work of consolidating the new church, discipling believers, and enduring any potential trials that might arise from the lingering opposition. It speaks to their commitment and perseverance in the face of adversity.
Verse Breakdown
"And then immediately the brethren sent away Paul"
This clause highlights the prompt and protective action taken by the new Christian community in Berea. The "brethren" (Gk. adelphoi), referring to the fellow believers, recognized the imminent danger posed by the agitators from Thessalonica and acted with urgency. Their decision to "send away" Paul (Gk. exapostellō) was a strategic move to ensure his safety and preserve his invaluable ministry. This demonstrates the strong bonds of fellowship and mutual care developing within the early church.
"to go as it were to the sea:"
This phrase indicates the general direction of Paul's departure. The expression "as it were to the sea" (Gk. hōs epi tēn thalassan) suggests that the journey was directed towards the coast, implying travel by ship was either the intended mode or the ultimate destination for onward travel. This vagueness might also serve as a protective measure, avoiding disclosure of Paul's precise route or destination to potential pursuers, ensuring his escape from the immediate threat in Berea.
"but Silas and Timotheus abode there still."
This final clause presents a crucial contrast, emphasizing the division of labor within Paul's missionary team. While Paul was strategically removed from danger, Silas and Timothy remained in Berea. The verb "abode" (Gk. hypomenō) suggests not just staying, but enduring and persevering in their presence. Their continued presence was vital for nurturing the nascent Berean church, consolidating the work, and providing ongoing discipleship, showcasing the collaborative and resilient nature of early Christian missions.
Literary Devices
The passage effectively employs Narrative Pacing through the use of the adverb "immediately" (euthéōs), which instills a sense of urgency and swift action, conveying the pressing nature of the threat Paul faced. There is a clear Contrast established between Paul's departure and the decision of Silas and Timothy to remain, highlighting the strategic division of labor within the missionary team. This contrast underscores the distinct roles each played in the ongoing mission. Furthermore, the phrase "as it were to the sea" functions as a form of Vagueness or even Euphemism, indicating a general direction or mode of travel without revealing precise details, possibly for security reasons to protect Paul from his pursuers. This contributes to the sense of a rapid, almost clandestine, escape. Finally, the collective action of "the brethren" demonstrates Characterization through action, portraying the Berean believers as proactive, protective, and deeply committed to their spiritual leaders and the gospel mission.
Theological and Thematic Connections
Acts 17:14 profoundly illustrates the reality of persecution in the life of those committed to spreading the Gospel, a theme consistently woven throughout the New Testament. It demonstrates that divine protection often comes not through miraculous intervention preventing danger, but through the wisdom and decisive action of God's people, enabling strategic withdrawal for the sake of continued ministry. The separation of the missionary team also highlights the distributed nature of ministry, where different individuals are called to different roles and locations, all contributing to the advancement of God's kingdom. This passage underscores the importance of community support and the willingness of believers to protect their leaders, recognizing their vital role in the spiritual growth and expansion of the church.
Reflection and Application
Acts 17:14 offers profound lessons for contemporary believers, reminding us that commitment to the Gospel often entails facing opposition, yet it also calls for strategic wisdom and reliance on the community of faith. We are not always called to stand our ground defiantly in every confrontation; sometimes, a strategic retreat or a change of tactics is the wisest course of action to preserve our ability to serve and to ensure the long-term effectiveness of our mission. This verse also powerfully affirms the indispensable value of team ministry. No one is meant to carry the burden of ministry alone. Just as Paul, Silas, and Timothy each played their part, we too are called to recognize and value the diverse gifts and roles within the body of Christ, supporting one another, and collectively advancing the kingdom. Furthermore, the proactive care shown by the Berean "brethren" for Paul serves as a timeless example of mutual support and protection within the church, urging us to be vigilant in caring for and upholding those who labor among us, especially those on the front lines of spiritual battle.
Questions for Reflection
FAQ
Why did Paul leave, and why did Silas and Timothy stay?
Paul's departure was a strategic decision driven by escalating persecution. The hostile Jews from Thessalonica had followed him to Berea and were actively inciting the crowds against him. To ensure Paul's safety and the continuation of his vital evangelistic ministry, the Berean believers "sent him away." This was not a sign of fear or defeat, but a wise and necessary tactical withdrawal to preserve his life and mission. Silas and Timothy remained behind to consolidate the work in Berea, nurture the new believers, and strengthen the fledgling church. This division of labor highlights the collaborative nature of early Christian missions, where different team members fulfilled distinct, yet equally crucial, roles for the advancement of the Gospel. Their remaining allowed for the continued discipleship and establishment of the church in that region.
Christ-Centered Fulfillment
Acts 17:14, with its depiction of Paul's strategic withdrawal and the enduring commitment of his companions, finds its ultimate resonance in the life and mission of Jesus Christ. While Paul fled persecution, Jesus himself often withdrew from crowds or hostile regions to fulfill His Father's will and preserve His ministry until the appointed time (John 7:1 and John 11:54). He taught His disciples the wisdom of such strategic retreats (Matthew 10:23), knowing that their ultimate mission would require endurance. The "sending away" of Paul foreshadows Christ's own "sending" of His disciples into a hostile world, empowered by His Spirit, to continue His work (John 20:21). Moreover, the "abiding" of Silas and Timothy in Berea, enduring in the face of potential hardship, reflects the steadfastness of Christ, who "abode" on the cross, enduring the ultimate suffering to secure salvation (Hebrews 12:2). Their perseverance in nurturing the church embodies the enduring presence of Christ through His Spirit in His body, the Church, which continues to stand firm and build up believers even when leaders must move on, ensuring that the work of the Kingdom "abides" and flourishes.