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`Readiness of mind' here is prothumia, and occurs also in 2 Corinthians 8:11,12,19; 9:2, and Romans 1:15.
The `readiness' of the Bereans did not indicate any lack of critical faculty. They received readily, but they also
searched daily to see whether the things so readily received `were so'. The magazine (a series of articles from which
this book was compiled) was entitled The Berean Expositor with this in mind. However strongly convinced the
writer of its articles may be as to their truth, it is nevertheless our sincere hope that these articles will be placed side
by side with the Scriptures, to see whether what is stated is, in fact, true.
In verse 12 we read that, as a result of the apostle's ministry, `many of them believed', which is in contrast with
the `some' who believed in Thessalonica (Acts 17:4,12).
The apostle, however, was not long left undisturbed. The Jews at Thessalonica obtained knowledge of his
activities at Berea and travelled the 57 miles that intervened. The apostle reveals in 1 Thessalonians 2:17,18, that he
had hoped to have been absent from Thessalonica for but a `short time', and had indeed attempted to return `once
and again', but, as he says, `Satan hindered us'. Sad words indeed for Paul to write of the zeal displayed by his
kinsmen according to the flesh.
lt had become evident by now that Paul was the object of this Jewish rage, and so, leaving some behind to
establish the little company in the faith, once more, as a fugitive, the apostle is `sent away as it were to the sea'.
There is no need to interpret Hos epi ten thalassan as though it implied that the apostle merely made a feint of going
to the sea, and then turned inland. Winer gives a number of references to the classics to show that Hos epi denotes
intention. From some point on the coast a suitable vessel was found, and we read that `they that conducted Paul
brought him unto Athens'.
Paul's experiences in the Greek city of Thessalonica, and his encouraging interval at Berea, would be a helpful
preparation for his witness in Athens, the metropolis of the world's wisdom, the city of philosophy, culture, and art,
and yet a city of superstition, idolatry, and moral darkness. Paul was ready to preach to the wise or to the unwise, at
Athens or at Rome, and we look forward in our next pages to considering together the triumph of Christ, as the
Wisdom of God, in the city which represented the world's finest philosophy.
Athens (Acts 17:16-34)
Before the apostle is permitted to speak for the truth in Rome, the metropolis of the world, he comes first into
contact with the wisdom of ancient Greece. To the Romans he writes: `Christ is the end of the law for righteousness
to everyone that believeth', while to the Corinthians he writes: `Christ is the power of God and the wisdom of God'.
The apostle's steps were guided, not only with respect to the salvation of sinners in the various towns he visited, but
also in such a way that he himself would learn from each successive stage some fresh aspect of the fulness of Christ.
The record of the apostle's visit to Athens as given in Acts 17:16-34 can be comfortably read in five minutes, but
to appreciate, even intellectually, the full meaning of the apostle's words, makes demands that can only be satisfied
by a liberal education. As to the spiritual teaching of the passage, each will receive according to his capacity.
We must endeavour in these pages to acquaint the reader with the city of Athens, as Paul knew it, and to explain
his reference to the two classes of philosophers, the Stoics and the Epicureans. We must also say something about
Mars' Hill, about the character of the Athenians, their temples, their art, and the idolatry with which the city was
full. And then finally, with the atmosphere understood and appreciated, we shall be able to perceive the aptness of
the apostle's speech, and the way in which he became `all things to all men, that by all means he might save some'.
Apollonius of Tyana (B.C. 4 - A.D. 97), a Pythagorean philosopher, travelled over a good deal of the route taken
by Paul. He was driven out of Antioch by the insults of the people, and sailed away, as did the apostle, from
Seleucia and Paphos. His entrance into the city of Athens is described as follows:
`He went post haste up from the ship into the city: but as he went forward, he fell in with quite a number of
students of philosophy'.
He also comments upon the religious devotion of the Athenians, and upon their altars to unknown gods: