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`But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into
prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out' (Acts
16:37).
`How often' says Cicero, `has this exclamation, I am a Roman citizen, brought aid and safety, even among
barbarians in the remotest part of the earth'.
And so we find this terrible beginning of the apostle's testimony in Europe overruled for the furtherance of the
gospel. The publicity that such an unfair condemnation would give, the testimony to the character of the preachers
that the trial afforded, the intervention of the earthquake, the salvation of the jailer, the public recognition by the
magistrates at the end, would all combine to give the message of the gospel a hearing such as a normal procedure
could never have afforded.
It would not be justifiable, in entering upon a new sphere of service, actually to pray for stripes and
imprisonment, but one can take courage from these examples and stand firm in spite of the fiercest opposition. It is
a strange feeling, that has often been the experience of the writer, to steam into the railway station of some new
town, observe its public buildings, its multitude of churches, its teeming numbers, and to contemplate the complete
insignificance to most of the people in the town of the coming into its midst of just one mere speaker, armed only
with his Bible and a desire to spread the light and liberty of the truth. Nevertheless there are happy occasions of
victory to be recorded, in the name of the same Lord, who, in the Acts, gave the vision, permitted the indignities,
granted the salvation, and at length established such an assembly as the church of the Philippians.
Satan's twofold attack had failed and the gospel standard was firmly planted in Europe. Paul neither
compromised with the Devil (Acts 16:17,18), nor gave place to him (Acts 16:25). He was, by grace, proof against
both flattery and frown, and came out of the conflict `more than conqueror through Him that loved us'. For the sake
of the gospel, he could become either a Jew or a Roman, and later on, among the Greek philosophers, we again find
how true it was, that he was, `made all things to all men', that `by all means he might save some'. Two households
at least were `saved' before the apostle departed. Truly these men were the `servants of the Most High God, which
show unto us the way of salvation'.
Thessalonica and Berea (Acts 17:1-14)
With the preaching of the gospel in Philippi we get the first real conflict between the heralds of the cross and the
power of the world, as represented by Rome. With the preaching of the Word in Athens, the conflict is extended
and we meet the wisdom of the world, as represented by the city of Athens. In the colony of Philippi it was the
Roman magistrates, and the jailor that were prominent, whereas in Athens we have the Stoics and Epicureans.
Before his arrival at Athens, however, we have the record of the apostle's visit to Thessalonica and Berea.
There is much in common between these two visits, and the parallel may be set out as follows:
Thessalonica and Berea (Acts 17:1-14)
A 17:1. Thessalonica. The synagogue of the Jews.
B 17:2,3. Scripture. Reasoning. Opening. Alleging.
Three sabbath days.
C 17:4.
Some believed. Devout Greeks. Chief women
not a few.
D 17:5.
But the Jews.
E 17:5-9.
The uproar. The charge.
F 17:10.
Paul and Silas sent away.
A 17:10. Berea. The synagogue of the Jews.
B 17:11. Scripture. Received. Readiness. Searched. Daily.
C 17:12.
Many believed. Honourable women, Greeks,
and of men, not a few.