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".

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

A | 1. Thessalonica. The synagogue of the Jews.

B | 2, 3. Scripture. Reasoning. Opening. Alleging. Three sabbath days.

C | 4. Some believed.

Devout Greeks. Chief women. Not a few.

D | 5. But the Jews.

E | 5-9. The uproar. The charge.

F | 10. Paul and Silas sent away.

A | 10. Berea. The synagogue of the Jews.

B | 11. Scripture. Received. Readiness. Searched. Daily.

C | 12. Many believed.

Honourable women, Greeks, and of men, not a few.

D | 13. But the Jews.

E | 13. The Stir. The knowledge.

F | 14. Paul sent away. Silas and Timothy remain.

By noting verses 10 and 14 we find that Paul, Silas and Timothy were together at

Berea, but that Luke had evidently stayed behind to continue the work at Philippi. Luke

was with the Apostle when he was met by the demon-possessed damsel, for he uses the

pronoun "we" (Acts 16: 16), but the third person is employed after this until Luke again

joins the Apostle as indicated by the reappearance of the "we" at Acts 21: 1.