Interpretive Study of Acts 17-18

Chapter theme is: .

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, God.

Acts Chapter 17

Chapter theme is: Continuing the Second Mission Trip

links to sentences in this chapter:

C17-S1 (Verse 1-3), C17-S2 (Verse 4), C17-S3 (Verse 5), C17-S4 (Verse 6-7), C17-S5 (Verse 8), C17-S6 (Verse 9), C17-S7 (Verse 10), C17-S8 (Verse 11), C17-S9 (Verse 12), C17-S10 (Verse 13), C17-S11 (Verse 14), C17-S12 (Verse 15), C17-S13 (Verse 16), C17-S14 (Verse 17), C17-S15 (Verse 18), C17-S16 (Verse 18), C17-S17 (Verse 18), C17-S18 (Verse 19), C17-S19 (Verse 20), C17-S20 (Verse 21), C17-S21 (Verse 22), C17-S22 (Verse 23), C17-S23 (Verse 23), C17-S24 (Verse 24-28), C17-S25 (Verse 29), C17-S26 (Verse 30-31), C17-S27 (Verse 32), C17-S28 (Verse 33), C17-S29 (Verse 34)'.

17:1-10 tells us that they arrived at thessalonica and preached there. Some Jews and Greeks believed. But, the non-believing Jews started a riot and attacked their host, Jason. So, Paul and Silas went to Berea. .

17:11 tells us These were more noble than those in thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Most religious people, saved or lost, fail to do this.

17:12-14 tells us that many believed. But, when the Jews of thessalonica heard that, they went to Berea and stirred up the people. Therefore, the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

17:22-32 tells us Paul's message at Mars' hill.

17:32 says: And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.

17:33-34 tells us that Paul departed from them but some who were there believed.

Start of Chapter

C17-S1 (Verse 1-3) Paul and others arrived at thessalonica.

Equivalent Section: Where they traveled to get there.

Now when they had passed through Amphipolis and Apollonia,
they came to thessalonica,
where was a synagogue of the Jews:.

Equivalent Section: Paul preached in the synagogue when they arrived.

First Step: Paul preached Christ.

And Paul,
as his manner was,
went in unto them,
and three sabbath days reasoned with them out of the scriptures,
Opening and alleging,
that Christ must needs have suffered,
and risen again from the dead;.

Second Step: Paul preached that Jesus was Christ.

and that this Jesus,
whom I preach unto you,
is Christ .

The First Equivalent Section tells us where the mission team traveled to get to thessalonica. They stopped there because there was a synagogue of the Jews. And, as our Second Equivalent Section tells us, they stopped there so that Paul could preach to the Jews. Thus, we see that Paul is choosing where to stop based upon his belief that he will be able to reach believers. This is a critical consideration to all saved people but it is more important to missionaries deciding where to go.

in this sentence, we are told that Paul started with the scriptures (17:2) and preached from what these Jews understood (Opening and alleging, that Christ must needs have suffered, and risen again from the dead). So, we see that the first use of Christ in this sentence is for the fulfillment of Old Testament prophecies. The semi-colon, and the and, tells us that Paul preached in two steps. First he got these Jews to see that, according to the scriptures, Christ must needs have suffered. Once he got them to agree with that truth, then Paul preached that this Jesus, whom I preach unto you, is Christ. Notice that this phrase in present tense with the word is. Paul used Jesus for the man who was crucified and raised from the dead, which also makes Jesus 'God in human flesh'.(This study has shown that every place that the Bible uses Jesus, this definition applies.)

So when Paul said that the risen 'God in human flesh' named Jesus is Christ, Paul is talking about a current role of the Son of God. Our interaction with Christ through an ongoing personal relationship is how we are to receive the things that come from God. In plain language, the only way that these Jews (or we) will receive any of the promises from God that come through Christ is by accepting that the man Jesus is 'God in human flesh' and also has the role of Christ. So, this second use of Christ, within this sentence is the role of the Son of God that provides current blessings to believers.

If we remember Peter's message at Pentecost (Acts) this second usage is really an expansion of the promise that God made through Joel. Therefore, indirectly, all that we receive from the Son of God through His role as Christ is also a fulfillment of Old Testament prophecy.

Now, the most important part of the First Step, in the Second Equivalent Section, is where we read that Paul reasoned with them out of the scriptures, Opening and alleging, that Christ must needs have suffered, and risen again from the dead. Please see the links for Prophecies and Prophecies Fulfilled in the Gospel Significant Events Study and the New Testament Significant Events Study. They include many references for: 'Suffering and Death of Jesus', 'Resurrection from the Dead' and 'Other Prophecies'. There are sections on: 'Prophecy Fulfilled' and 'Prophecies Made'. Therefore, the reader is provided with many links to what Paul probably used as the basis of his preaching.

In our Second Step we read that Paul preached that this Jesus, whom I preach unto you, is Christ. He would have done that by reminding them of the Old Testament prophecies about Messiah . Christ and then how Jesus fulfilled those prophecies. And, there were too many fulfilled prophecies for there to be any other valid conclusion. Things like His being born in Bethlehem could only been fulfilled by God the Father making it happen. Therefore, those who refused to believe were deliberately choosing to reject God given evidence in order to hold onto a lying belief.

Please see the note for Philippians 4:16 about Thessalonica. Please also see 1Thessalonians and 2Thessalonians which were written to the church in that city. Forms of this word are used, in this book, in: Acts 17:1; Acts 17:11; Acts 17:13; Acts 27:2.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'The word synagogue (synagogue), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. they appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. the whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.'.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. the functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the notes for Matthew 7:1 about the word judge. The functional definition for this word is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for 1Corinthians 1:12 for links to where Paul is named within the Bible. Please see the note for Colossians C1S6 for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry.

Please see the note for 1Peter C1S4 about the word manner (singular). Webster's 1828 dictionary defines this word is: 'form; method; way of performing or executing. Find thou the manner, and the means prepare. 2. Custom; habitual practice. Show them the manner of the king that shall reign over them. this will be the manner of the king. 1 Sam.8. Paul, as his manner was--Acts 17. 3. Sort; kind. Ye tithe mint and rue, and all manner of herbs. Luke 11. they shall say all manner of evil against you falsely--Matt.5. in this application, manner has the sense of a plural word; all sorts or kinds. 4. Certain degree or measure. It is in a manner done already. the bread is in a manner common. 1 Sam.21. this use may also be sometimes defined by sort or fashion; as we say, a thing is done after a sort or fashion, that is, not well, fully or perfectly. Augustinus does in a manner confess the charge. 5. Mien; cast of look; mode. Air and manner are more expressive than words. 6. Peculiar way or carriage; distinct mode. It can hardly be imagined how great a difference was in the humor, disposition and manner of the army under Essex and that under Waller. A man's company may be known by his manner of expressing himself. 7. Way; mode; of things. the temptations of prosperity insinuate themselves after a gentle, but very powerful manner. 8. Way of service or worship. the nations which thou hast removed and placed in the cities of Samaria, know not the manner of the god of the land--2 Kings 7. 9. In painting, the particular habit of a painter in managing colors, lights and shades'.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for 2Corinthians 3:10 about the word reason. The functional definition for this word is: 'A person is not reasonable, but is a Biblical fool, when they refuse to allow a valid reason to change their opinion on a matter'. Webster's 1828 dictionary defines this word is: 'n. re'zn. L. ratio, which is from ratus, and which proves reor to be contracted from redo, redor, and all unite with rod, L. radius, etc. Gr. to say or speak, whence rhetoric. See Read. 1. that which is thought or which is alleged in words, as the ground or cause of opinion, conclusion or determination. I have reasons which I may choose not to disclose. You ask me my reasons. I freely give my reasons. the judge assigns good reasons for his opinion, reasons which justify his decision. Hence in general, 2. the cause, ground, principle or motive of anything said or done; that which supports or justifies a determination, plan or measure. Virtue and vice are not arbitrary things; but there is a natural and eternal reason for that goodness and virtue, and against vice and wickedness. 1Peter 3. 3. Efficient cause. He is detained by reason of sickness. Spain in thin sown of people, partly by reason of its sterility of soil the reason of the motion of the balance in a wheel-watch is by motion of the next wheel. 4. Final cause. Reason, in the English language, is sometimes taken for true and clear principles; sometimes for clear and fair deductions; sometimes for the cause, particularly the final cause. 5. A faculty of the mind by which it distinguishes truth from falsehood, and good from evil, and which enables the possessor to deduce inferences from facts or from propositions. Self-love, the spring of motion, acts the soul, reason's comparing balance rules the whole - that sees immediate good by present sense, reason the future and the consequence. Reason is the director of man's will. 6. Ratiocination; the exercise of reason. But when by reason she the truth has found - 7. Right; justice; that which is dictated or supported by reason. Every man claims to have reason on his side. I was promised on a time to have reason for my rhyme. 8. Reasonable claim; justice. God brings good out of evil, and therefore it were but reason we should trust God to govern his own world. 9. Rationale; just account. this reason did the ancient fathers render, why the church was called catholic. 10. Moderation; moderate demands; claims which reason and justice admit or prescribe. the most probable way of bringing France to reason, would be by the making an attempt on the Spanish West Indies - In reason, in all reason, in justice; with rational ground. When anything is proved by as good arguments as a thing of that kind is capable of, we ought not in reason to doubt of its existence'.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'.

Please see the note for John 18:20 about the words open / openly. The functional definition for this word is: ' Unclosed; not shut; as, the gate is open; an open door or window; an open book; open eyes'.

This is the only place in the Bible where we find any form of the word alleging. Webster's 1828 defines the word allegation as: 'n. 1. Affirmation; positive assertion or declaration. 2. that which is affirmed or asserted; that which is offered as a plea, excuse or justification. 3. In ecclesiastical courts, a formal complaint, or declaration of charges'. Please also see the note for Galatians 4:24 about the word allegory.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'n. to be in want. the primary sense is to press. 1. Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency. What further need have we of witnesses? Matthew 26. 2. Want of the means of subsistence; poverty; indigence. I know how to abound and to suffer need. Philippians 4.'. Please also see the note for Romans C13S8 about the phrase must needs.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the note for Mark 8:31-LJC about the phrase suffering of Jesus Christ.

Please see the note for Colossians C2-S7 about the word rise. The functional definition for this word is: ' to move to pass upward in any manner; to ascend; as, a fog rises from a river or from low ground; a fish rises in water; fowls rise in the air; clouds rise from the horizon towards the meridian; a balloon rises above the clouds'. Please also see the note for Mark 10:1 about the words arise / arose. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die. The functional definition for this word is: 'Physical death is separation of soul and spirit from body and the second death is eternal separation from God'. Please also see the notes for Revelation 2:11; Revelation 20:6; Revelation 20:14 and Revelation 21:8 about the phrase death, second.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans 10:14 about the word preacher. Please also see the Study called False things According to the Bible about 'false preachers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thessalonica. Ac 20:4; 27:2; Php 4:16; 1Th 1:1; 2Th 1:1; 2Ti 4:10 where. Ac 14:1; 15:21; 16:13 General references. exp: 1Co 2:3.
as. Lu 4:16; Joh 18:20 went. Ac 17:10,17; 9:20; 13:5; 14:1; 18:4; 19:8 exp: Ac 13:14. reasoned. Ac 24:25; 28:23; 1Sa 12:7; Isa 1:18; Heb 7-10 General references. exp: Ac 14:7.
Opening. Ac 2:16-36; 3:22-26; 13:26-39 Christ. Lu 24:26-27,32,44,46; 1Co 15:3-4; 1Th 1:5-6 this. Ac 2:36; 9:22; 18:28; Ga 3:1 whom I preach. Ac 1:4 General references. exp: Lu 24:26,46.'.

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C17-S2 (Verse 4) Some believed the preaching of Paul.

First Step: those who truly believed consorted with the preacher and other true believers.

And some of them believed,
and consorted with Paul and Silas;.

Second Step: Others also believed.

and of the devout Greeks a great multitude,
and of the chief women not a few.

The phrases in our sentence can be explained as:

The phrase And some of them believed, and consorted with Paul and Silas means: 'Those who truly believed consorted with the preacher and other true believers'. We need to question the sincerity of people who claim to believe but refuse to consort with the preacher and other true believers.
The phrase and of the devout Greeks a great multitude means: 'These were non-Jews'. Paul was sent to preach to the Gentiles.
The phrase and of the chief women not a few means: 'These were the important women, both Jews and Gentiles'.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. true Biblical belief causes us to act upon that belief and any claimed belief that does not lead to matching action is a lie. Many people confuse faith and belief. Before people act, they have a belief but that belief does not turn into true faith until the people act upon it. Thus, we need to tell people the true gospel, which requires them to act upon their claimed belief'. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief. This is opposed to what people call belief but what they have does not stay with them'. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. The functional definition for this word is: 'This identifies an ongoing spiritual relationship'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. The functional definition for this word is: 'the start of a spiritual relationship with Jesus and / or Christ'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the notes for Romans C4S21 about the word unbelief.

We find forms of the word consort only in this sentence. Webster's 1828 defines this word as: 'L., sort, state, kind. 1. A companion; a partner; an intimate associate; particularly, a partner of the bed; a wife or husband. He single chose to live, and shunned to wed, well pleased to want a consort of his bed. 2. An assembly or association of persons, convened for consultation. 3. Union; conjunction; concurrence. 4. A number of instruments played together; a symphony; a concert. in this sense, concert is now used. 5. In navigation, any vessel keeping company with another. Queen consort, the wife of a king, as distinguished from a queen regent, who rules alone, and a queen dowager, the widow of a king.
CONSORT, v.i. to associate; to unite in company; to keep company; followed by with. Which of the Grecian chiefs consorts with thee.'.

Silas is best known as 'Paul's partner on his second missionary trip'.

Please see the note for Luke 2:25 about the word devout. Webster's 1828 defines this word as: 'Yielding a solemn and reverential attention to God in religious exercises, particularly in prayer. We must be constant and devout in the worship of God. 2. Pious; devoted to religion; religious. Simeon was a just man and devout. Luke 2. Devout men carried Stephen to his burial. Acts 8. 3. Expressing devotion or piety; as, with eyes devout. 4. Sincere; solemn; earnest; as, you have my devout wishes for your safety'.

Please see the note for Colossians 3:9-11 about the word Greek. Easton's Bible Dictionary defines this word as: 'Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q.v.). the former is (1) a Greek by race (Ac 16:1-3; 18:17; Ro 1:14), or (2) a Gentile as opposed to a Jew (Ro 2:9-10). the latter, meaning properly "one who speaks Greek," is a foreign Jew opposed to a home Jew who dwelt in Palestine'.

Please see the note for John 6:2 about the word multitude. Webster's 1828 dictionary defines this word as: 'the state of being many; a great number. 2. A number collectively; the sum of many. 3. A great number, indefinitely. It is a fault in a multitude of preachers, that they utterly neglect method in their harangues. 4. A crowd or throng; the populace; applied to the populace when assembled in great numbers, and to the mass of men without reference to an assemblage. He the vast hissing multitude admires. the multitude have always been credulous, and the few artful'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principle; as a chief priest; the chief butler.'.

Please see the note for Galatians C4-S2 about the words woman / women. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ.
In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'some. Ac 17:34; 2:41-42,44; 4:23; 5:12-14; 14:1,4; 28:24; Pr 9:6; 13:20; Song 1:7-8; 6:1; Zec 2:11; 8:20-23; 2Co 6:17-18 consorted. 2Co 8:5 Silas. Ac 15:22,27,32,40 the devout. Ac 17:17; 13:43; 16:3; 18:4; 19:10; 21:28 and of the chief. Ac 17:12; 13:50 General references. exp: Ac 28:24.'.

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C17-S3 (Verse 5) the unbelieving Jews assaulted the house of their host.

But the Jews which believed not,
moved with envy,
took unto them certain lewd fellows of the baser sort,
and gathered a company,
and set all the city on an uproar,
and assaulted the house of Jason,
and sought to bring them out to the people.

Once more we see religious people willing to hurt and even kill any who disagree with their particular religious beliefs. That is not the way of God, which we see all throughout this book every time that Paul, or his fellows, are assaulted. This type of religious reaction (being willing to hurt and even kill any who disagree) identifies the person as serving Satan.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word envy. The functional definition for this word is: ' to feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'.

We find forms of the word lewd in: Judges 20:6; Jeremiah 11:15; Jeremiah 13:27; Ezekiel 16:27; Ezekiel 16:43; Ezekiel 16:58; Ezekiel 22:9; Ezekiel 23:21; Ezekiel 23:27; Ezekiel 23:29; Ezekiel 23:35; Ezekiel 23:44; Ezekiel 23:48; Ezekiel 23:49; Ezekiel 24:13; Hosea 2:10; Hosea 6:9; Acts 17:5; Acts 18:14. Webster's 1828 defines this word as: 'a. Heb. 1. given to the unlawful indulgence of lust; addicted to fornication or adultery; dissolute; lustful; libidinous. Ezek. 23. 2. Proceeding from unlawful lust; as lewd actions. 3. Wicked; vile; profligate; licentious. Acts 27.
LEWD, a. L. gnes, from geno. Lay; laical; not clerical. Obs.'.

Please also see the note for Matthew 11:16-17 about the word fellow. The functional definition for this word is: 'Webster's 1828 defines this word as: ', n. Heb. to tie or connect, to be joined or associated. 1. A companion; an associate. In youth I had twelve fellows, like myself. Each on his fellow for assistance calls. 2. One of the same kind. A shepherd had one favorite dog; he fed him with his own hand, and took more care of him than of his fellows. 3. An equal. Awake, O sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts. Zech. 13. 4. One of a pair, or of two things used together and suited to each other. Of a pair of gloves, we call one the fellow of the other. 5. One equal or like another. Of an artist we say, this man has not his fellow, that is, one of like skill. 6. An appellation of contempt; a man without good breeding or worth; an ignoble man; as a mean fellow. Worth makes the man, and want of it the fellow. 7. A member of a college that shares its revenues; or a member of any incorporated society. 8. A member of a corporation; a trustee.
FEL'LOW, v.t. to suit with; to pair with; to match. Little used. In composition, fellow denotes community of nature, station or employment'. Please see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship. The functional definition for this word is: 'Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse'. Please also see the Message called Fellowship in the Gospel for the application of these verses in the life of the believer.

Please see the note for 2Corinthians 10:1 about the word base. Wright's Bible Word-Book defines this word as: 'From Fr. bas, low, humble, not necessarily worthless or wicked'.

Please see the note for 1Corinthians C3S13 about the word sort. The functional definition for this word is: 'the method and result of separating items according to a chosen method'. in this sentence, they chose the method of identifying base types of fellows.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for John 6:5 about the word company. The functional definition for this word is: ' Any assemblage of persons or other animals, in a very indefinite sense'.. Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

Please see the note for Mark 14:2 about the word uproar. Webster's 1828 defines this word as: 'Great tumult; violent disturbance and noise; bustle and clamor. the Jews who believed not - set all the city in an uproar. Act. 17. Horror thus prevail'd, and wild uproar'. Forms of this word are used, in this book, in: Acts 17:5; Acts 19:40; Acts 20:1; Acts 21:31; Acts 21:38.

Please see the note for Acts 14:5 about the word assault. Webster's 1828 defines this word as: 'n. L. assulto, of ad and salto, to leap, formed on salio, or its root. See Assail. We have the same root in insult and result. 1. An attack or violent onset, whether by an individual, a company, or an army. An assault by private persons may be made with or without weapons. As assault by an army is a violent hostile attack; and when made upon a fort or fortified place is called a storm, as opposed to sap or siege. 2. An attack by hostile words or measures; as, an assault upon the prerogatives of a prince, or upon a constitution of government. 3. In Law, an unlawful setting upon one's person; an attempt or offer to beat another, without touching his person; as by lifting the fist or a cane, in a threatening manner. If the blow aimed takes effect, it is a battery.
ASSAULT', v.t. 1. to attack or fall upon by violence, or with a hostile intention; as, to assault a man, a house or town. 2. to invade or fall on with force; as, the cry of war assaults our ears. 3. to attack by words, arguments or unfriendly measures, with a view to shake, impair or overthrow; as, to assault a character, the laws or the administration.'.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Jason is mentioned in this chapter and in Romans 16:21. Paul calls him my kinsmen, which means he was a saved Jew.

The word sought is the past-tense form of the word seek. Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'v.t. pret and pp. sought, pronounced sat. L. sequor, to follow; for to seek is to go after, and the primary sense is to advance, to press, to drive forward, as in the L. peto. 1. to go in search or quest of; to look for; to search for by going from place to place. the man asked him, saying, what seekest thou? And he said, I seek my brethen. Gen. 37. 2. to inquire for; to ask for; to solicit; to endeavor to find or gain by any means. the young lions roar after their prey, and seek their meat from God. Ps. 104. He found no place for repentance, though he sought it carefully with tears. Heb. 12'. Please also see the note for The S and P's of 2Timothy 1.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'moved. Ac 17:13; 7:9; 13:45; 14:2,19; 18:12; Pr 14:30; Isa 26:11; Mt 27:18; 1Co 3:3; Ga 5:21,26; Jas 4:5 took. Jg 9:4; Job 30:1-10; Ps 35:15; 69:12 and set. Ac 19:24-34,40 Jason. Ac 17:7; Ro 16:21 General references. exp: Mr 6:10; Ac 14:2; 28:24.'.

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C17-S4 (Verse 6-7) the lies told by the unbelieving Jews.

Equivalent Section: they blamed Jason for the preaching of Paul.

First Step: they claimed that Jason was come hither also, even though he lived there.

And when they found them not,
they drew Jason and certain brethren unto the rulers of the city,
crying,
These that have turned the world upside down are come hither also;.

Second Step: they blamed Jason for receiving the mission team.

Whom Jason hath received:.

Equivalent Section: the greater lie they claimed.

and these all do contrary to the decrees of Caesar,
saying that there is another king,
one Jesus .

The phrases in our sentence can be explained as:

The phrase And when they found them not means: 'They were looking for Paul and Silas but did not find them'.
The phrase they drew Jason and certain brethren unto the rulers of the city, crying means: 'They blamed others for what Paul and Silas had preached. The people whom they drew unto the rulers of the city did not do what they accused them of doing'.
The phrase These that have turned the world upside down are come hither also means: 'Yes, Paul and Silas did turned the world upside down by preaching truth instead of popular religious lies. But the people they had (these) were not Paul and Silas'. Devil motivated people will blame innocent people when they can not blame the people who truly caused their upset.
The phrase Whom Jason hath received means: 'This much was true'.
The phrase and these all do contrary to the decrees of Caesar means: 'This is a lie. Galatians 5:22-23 says: But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. Therefore, their claim that what these all do was contrary to the decrees of Caesar was a lie. Notice that they are not claiming that the Gospel was illegal but that the life changes caused by the Gospel (what they do) illegal'.
The phrase saying that there is another king, one Jesus. means: 'This was the lie made by the ruling Jews to Pilate and he called it a lie. Jesus said that His kingdom was not of this world. Therefore, it was not a conflict with the government of this world'.

This sentence which starts with the word And, which adds it to the prior sentences of this chapter. In these sentences, we see, again, that the religious Jews were first upset because their world was turned upside down. They believed what their religious doctrine told them about how to please God and Paul had used their scriptures to show them that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ then the prior sentence told us the reaction by the Jews which believed not. Like many religious people who deny the truth, they want to 'kill the messenger' and (foolishly) believe that gives them an excuse for rejecting the message. However, God told us in 1Samuel 8:7 they have not rejected thee, but they have rejected me, that I should not reign over them. Notice that their lie, in the second section of this sentence, is that Jesus was opposing the rule of Caesar. They recognized that Jesus is...king, but they have rejected [Him}, that [He] should not reign over them.

In addition, we are told that they were envious (moved with envy) of the power of the gospel. 17:4 says And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. There were a lot of people who rejected the Jewish religion in order to be saved, which means Paul and Silas had more influence on these people than these Jews which believed not. That's why they were moved with envy. The Jews which believed not tried to kill the messengers of the gospel as a result. Since they couldn't find Paul, they attacked Jason for receiving Paul and company. Notice that our sentence has two Equivalent Sections with the First Equivalent Section telling us the actions of the Jews Second Equivalent Section telling us the reason for their actions. Liars claim reasons which do not match their true reasons. The true actions reveal their true reasons.

Their claimed reason, for their objection, is: that (Paul preached) there is another king, one Jesus. As we see constantly in the Bible, the religious lost person tries to change a spiritual truth into a physical truth and deny the spiritual. Jesus, as 'God in human flesh' is our spiritual King. We find the same claim made by the Jewish religious leaders against Jesus in the gospels (Matthew 27; Mark 15; Luke 23; John 18 and John 19). As we are told in Luke 23:1-4 and John 18:29-38, there is no conflict between the spiritual kingdom of Jesus and the worldly kingdoms of men. In fact, Romans 13:1 and Titus 3:1 and 1Peter 2:13-14 all tell us to submit to the government officials in this world. Therefore, this claim by these religious people is a lie.

Paul preached the truth and they understood, but denied, the spiritual truth. These Jews used Jesus for 'just a physical man' and deliberately rejected the spiritual truth that Jesus is God in physical flesh. They also challenged His right to tell them what to do and to judge them. We find in this sentence that they claimed that He is another king (of this world) in order to deny His spiritual Kingship. That is also one of the reasons that 1 thessaloni and and 2 thessaloni and concentrate upon the role of Lord and the rewards that we will receive from our Lord when we are judged by Him if we remain faithful. The people left to deal with these Jews which believed not needed to know about His Lordship in order to counter the doctrinal error that they taught.

Please see the note for Matthew 15:7-8 about the words draw / drawn / drew. The word drawn and drew. are past-tense forms of the word draw. The functional definition for this word is: 'To pull along; to haul; to cause to move forward by force applied in advance of the thing moved or at the fore-end, as by a rope or chain. It differs from drag only in this, that drag is more generally applied to things moved along the ground by sliding, or moved with greater toil or difficulty, and draw is applied to all bodies moved by force in advance, whatever may be the degree of force. Draw is the more general or generic term, and drag, more specific'.

Jason is mentioned in this chapter and in Romans 16:21. Paul calls him my kinsmen, which means he was a saved Jew.

Please see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for John 7:26 about the word ruler. Webster's 1828 dictionary defines this word as: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others. 2. One that makes or executes laws in a limited or free government. thus, legislators and magistrates are called rulers. 3. A rule; an instrument of wood or metal with straight edges or sides, by which lines are drawn on paper, parchment or other substance. When a ruler has the lines of chords, tangents, sines, etc. it is called a plane scale'.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'. The word cried is the past-tense form of the word cry.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

Please see the note for Matthew 8:29 about the word hither. Webster's 1828 defines this word as: 'adv. 1. to this place; used with verbs signifying motion; as, to come hither; to proceed hither; to bring hither. 2. Hither and thither, to this place and that. 3. to this point; to this argument or topic; to this end. Little used and not to be encouraged. Hither we refer whatever belongs to the highest perfection of man.
HITH'ER, a. Nearest; towards the person speaking; as on the hither side of a hill; the hither end of the building'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note for Galatians 5:17 about the word contrary. The functional definition for this word is: 'Opposite; adverse; moving against or in an opposite direction; as contrary winds.'. Please also see the note for Gallatians 2:6-9 about the word contrariwise. Please also see the note for Hebrews 12:3 about the word contradiction. The functional definition for this word is: 'Oppositely; on the other hand'. Please also see the note for Hebrews 12:3 about the word contradiction. Forms of this word are used, in this book, in: Acts 17:7; Acts 18:13; Acts 23:3; Acts 26:9; Acts 27:4.

Please see the note for 1Corinthians 7:37 about the word decree. The functional definition for this word is: 'To determine judicially; to resolve by sentence; as, the court decreed that the property should be restored; or they decreed a restoration of the property. 2. to determine or resolve legislatively; to fix or appoint; to set or constitute by edict or in purpose. thou shalt decree a thing, and it shall be established. Job xxii. Let us not be solicitous to know what God has decreed concerning us'.

Please see the note for Luke 2:1 about the word Caesar. The functional definition for this word is: 'The common title of the successive Roman emperors, taken from Julius Caesar'. Please see the note for Mark 8:27 about the city called Caesarea Philippi. Please see the note for Luke 2:1 about the city called Caesarea.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they drew. Ac 6:12-13; 16:19-20; 18:12-13 these. Ac 21:28-31; 22:22-23; 24:5; 28:22; 1Ki 18:17-18; Ex 3:8-9; Jer 38:2-4; Am 7:10; Lu 23:5 exp: Re 11:10. General references. exp: Mr 6:10.
and these. Ac 16:21; 25:8-11; Ezr 4:12-15; Da 3:12; 6:13; Lu 23:2; Joh 19:12; 1Pe 2:15 General references. exp: Mr 6:10.'.

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C17-S5 (Verse 8) the result of the lies in the prior sentence.

And they troubled the people and the rulers of the city,
when they heard these things.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition for this word is: 'Disturbance of mind; agitation; commotion of spirits; perplexity; a word of very extensive application. 1. Affliction; calamity'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 2:3; Joh 11:48'.

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C17-S6 (Verse 9) they made Jason pay money to assure that he would not start a riot.

And when they had taken security of Jason,
and of the other,
they let them go.

The lying Jews blamed Jason for the civil disturbance which they started. Therefore, the city officials made Jason give some money (security) that would be returned if he did not start another civil disturbance within a given time. But, if Jason started another civil disturbance, then he would lose his money. And, after he paid, they let them go.

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C17-S7 (Verse 10) How the brethren avoided further civil conflict.

Equivalent Section: the sent away the people who upset the unbelieving Jews.

And the brethren immediately sent away Paul and Silas by night unto Berea:

Equivalent Section: Paul and Silas preached to the Jews in Berea.

who coming thither went into the synagogue of the Jews.

Here we read that the people in thessalonica avoided further civil conflict by sending Paul and Silas away but keeping Luke, Timothy and any others of the mission team. And. when Paul and Silas arrived in Berea, they immediately continued to serve the kingdom of God. Thus, in the spiritual war between Satan and God, Satan did not stop them but only motivated the preachers to take the Gospel further.

Please see the note for Mark 1:42 about the word immediate. Webster's 1828 defines this word as: 'Proximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency. An immediate cause is that which is exerted directly in producing its effect, in opposition to a mediate cause, or one more remote. 2. Not acting by second causes; as the immediate will of God. 3. Instant; present; without the intervention of time. We must have an immediate supply of bread. Immediate are my needs-- Death--inflicted--by an immediate stroke'.

Silas is best known as 'Paul's partner on his second missionary trip'.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. they appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. the whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the brethren. 17:14; 9:25; 23:23-24; Jos 2:15-16; 1Sa 19:12-17; 20:42 Berea. Ac 17:13; 20:4 went. Ac 17:2; 14:6-7; 1Th 2:2'.

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C17-S8 (Verse 11) .

These were more noble than those in thessalonica,
in that they received the word with all readiness of mind,
and searched the scriptures daily,
whether those things were so.

Most religious people, saved or lost, fail to do what this sentence tells us that they did.

The phrases in our sentence can be explained as:

The phrase These were more noble than those in thessalonica means: 'They had a different attitude and character which made them respond differently from the Jews in thessalonica'.
The phrase in that they received the word with all readiness of mind means: 'This is the main mental attitude we need to have when dealing with the word of God'.
The phrase and searched the scriptures daily means: 'They verified what they were told'. This is the main failure of most religious people, including the saved. In the Gospels, when Jesus said verily, it meant that He had verified what was said and that we were commanded to also verify what was said.
The phrase whether those things were so means: 'They verified what they were told against what was written in the word of God. They did not check what they heard against their own beliefs nor against the beliefs of others. They truly believed that the word of God was their final authority'.

Please see the note for 1Corinthians 1:26 about the word noble. Webster's 1828 defines this word as: 'n. 1. Great; elevated; dignified; being above every thing that can dishonor reputation; as a nobel mind; a noble courage; noble deeds of valor. 2. Exalted; elevated; sublime. Statues, with winding ivy crown'd, belong to nobler poets for a nobler song. 3. Magnificent; stately; splendid; as a noble parade; a noble edifice. 4. Of an ancient and splendid family; as nobel by descent. 5. Distinguished from commoners by rank and title; as a noble personage. 6. Free; generous; liberal; as a noble heart. 7. principal; capital; as the noble parts of the body. 8. Ingenuous; candid; of an excellent disposition; ready to receive truth. Acts 17. 9. Of the best kind; choice; excellent; as a noble vine. Jeremiah 2.
NO'BLE, n. 1. A person of rank above a commoner; a nobleman; a peer; as a duke, marquis, earl, viscount or baron. 2. In Scripture, a person of honorable family or distinguished by station. Exodus 24. Nehemiah 6. 3. Originally, a gold coin, but now a money of account'. Forms of this word are used, in this book, in: Acts 17:11; Acts 24:3; Acts 26:25.

Please see the note for Philippians 4:16 about Thessalonica. Please also see 1Thessalonians and 2Thessalonians which were written to the church in that city.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

We find forms of the words readiness / ready occurring in 102 verses of the Bible, in 45 verses of the New Testament and, in this book, in: Acts 10:10; Acts 17:11; Acts 20:7; Acts 21:13; Acts 23:15; Acts 23:21; Acts 23:23. Webster's 1828 defines the word ready as: 'a. red'y. Eng. to rid; redo, ready; rida, to ride; bereda, to prepare. Gr. easy. the primary sense is to go, move, or advance forward, and it seems to be clear that ready, ride, read, riddle, are all of one family, and probably from the root of L. gradior. See Read and Red. 1. Quick; prompt; not hesitating; as ready wit; a ready consent. 2. Quick to receive or comprehend; not slow or dull; as a ready apprehension. 3. Quick in action or execution; dextrous; as an artist ready in his business; a ready writer. Ps. 45. 4. Prompt; not delayed present in hand. He makes ready payment; he pays ready money for every thing he buys. 5. Prepared; fitted; furnished with what is necessary, or disposed in a manner suited to the purpose; as a ship ready for sea. My oxen and fatlings are killed, and all things are ready. Matt 22. 6. Willing; free; cheerful to do or suffer; not backward or reluctant; as a prince always ready to grant the reasonable requests of his subjects. The spirit is ready, but the flesh is weak. Mark 14. I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. Acts 21. 7. Willing; disposed. Men are generally ready to impute blame to others. they are more ready to give than to take reproof. 8. Being at the point; near; not distant; about to do or suffer. A Syrian ready to perish was my father. Deut. 26. Job 29. Ps. 88. 9. Being nearest or at hand. A sapling pine he wrench'd from out the ground, the readiest weapon that his fury found. 10. Easy; facile; opportune; short; near, or most convenient; the Greek sense. Sometimes the readiest way which a wise man has to conquer, is to flee. Through the wild desert, not the readiest way. The ready way to be thought mad, is to contend you are not so. 1. to make ready, to prepare; to provide and put in order. 2. An elliptical phrase, for make things ready; to make preparations; to prepare. READY, adv. red'y. In a state of preparation, so as to need no delay. We ourselves will go ready armed before the house of Israel. Num. 32.
READY, n. red'y. forready money. Lord Strut was not flush in ready, either to go to law, or to clear old debts. A low word.'. Webster's 1828 defines the word readiness as: 'n. red'iness. from ready. 1. Quickness; promptness; promptitude; facility; freedom from hinderance or obstruction; as readiness of speech; readiness of thought; readiness of mind in suggesting an answer; readiness of reply. 2. Promptitude; cheerfulness; willingness; alacrity; freedom from reluctance; as, to grant a request or assistance with readiness. They received the word with all readiness of mind. Acts 17. 3. A state of preparation; fitness of condition. the troops are in readiness'.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition for this word is: 'the thinking process and conclusion of that process'. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded. Please also see the note for Romans 15:5-6 about the word likeminded. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'more. Pr 1:5; 9:9; Jer 2:21; Joh 1:45-49 exp: 1Ch 4:9. They received. Ac 2:41; 10:33; 11:1; Job 23:12; Pr 2:1-5; 8:10; Mt 13:23; 1Th 1:6; 2:13; 2Th 2:10; Jas 1:21; 1Pe 2:2 and searched. Ps 1:2-3; 119:97,100,148; Isa 8:20; 34:16; Lu 16:29; 24:44; Joh 3:21; 5:39; 2Ti 3:15-17; 1Pe 1:10-12; 2Pe 1:19-21; 1Jo 4:5-6 General references. exp: Joh 7:17.'.

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C17-S9 (Verse 12) the results of people searching the scriptures daily, whether those things were so.

First Step: Many Jews believed.

Therefore many of them believed;

Second Step: Many Greeks believed.

also of honourable women which were Greeks,
and of men,
not a few.

We see here that the Gospel was believed by Jews and by Gentiles. And, their belief was based upon their verifying what was preached instead of accepting or rejecting based upon prior beliefs. These truly accepted the word of God as the basis of belief and of life .

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the note for Romans C12S8 about the word honour. The functional definition for this word is: 'To revere; to respect; to treat with deference and submission, and perform relative duties to. Honor thy father and thy mother. Ex.201. 2. to reverence; to manifest the highest veneration for, in words and actions; to entertain the most exalted thoughts of; to worship; to adore'. Please also see the note for Romans C12S8 about the word dishonour.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'many. Ac 17:2-4; 13:46; 14:1; Ps 25:8-9; Joh 1:45-49; 7:17; Eph 5:14; Jas 1:21 honourable. Ac 13:50; 1Co 1:26; Jas 1:10 exp: Ge 34:19.'.

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C17-S10 (Verse 13) the unbelieving Jews traveled to persecute in another city.

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.

Here we see that Satan motivated these unbelieving Jews to travel to another city in order to persecute Paul and try to stop the spread of the Gospel. If you think about it, people do not normally do these things on their own. No, these unbelieving Jews were motivated by Satan.

Please see the note for Philippians 4:16 about Thessalonica. Please also see 1Thessalonians and 2Thessalonians which were written to the church in that city.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow.

Please see the note for 2Peter 1:13 about the word stir. Webster's 1828 dictionary defines this word as: 'to move; to change place in any manner. My foot I had never yet in five days been able to stir. 2. to agitate; to bring into debate. Stir on the questions of jurisdiction. 3. to incite to action; to instigate; to prompt. An Ate stirring him to blood and strife. 4. to excite; to raise; to put into motion. And for her sake some mutiny will stir.
To stir up, 1. to incite; to animate; to instigate by inflaming passions; as, to stir up a nation to rebellion. the words of Judas were good and able to stir them up to valor. 2 Maccabees. 2. to excite; to put into action; to begin; as, to stir up a mutiny or insurrection; to stir up strife. 3. to quicken; to enliven; to make more lively or vigorous; as, to stir up the mind. 4. to disturb; as, to stir up the sediment of liquor''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Jews. Ac 17:5; Mt 23:13; 1Th 2:14-16 exp: Ac 13:50; 18:12. stirred. Ac 6:12; 14:2; 21:27; 1Ki 21:25; Pr 15:18; 28:25; Lu 12:51 General references. exp: Ac 14:2.'.

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C17-S11 (Verse 14) the response by the believers in Berea.

Equivalent Section: Paul was sent away.

And then immediately the brethren sent away Paul to go as it were to the sea:

Equivalent Section: Silas and Timotheus stayed and continued to help the new church.

but Silas and Timotheus abode there still.

What we see here is that the attacks are centered on Paul because he is the most effective person on the mission team. And, the lesson is that the more effective you become in the ministry of God, the more devils will attack. However, we also read throughout the word of God, that Paul was more blessed and used by God than anyone else except Jesus Christ. So, blessings and attacks both go up or down together.

Please see the note for John 6:16-17 about the word sea. Webster's 1828 dictionary defines this word as: 'A large bason, cistern or laver which Solomon made in the temple, so large as to contain more than six thousand gallons. this was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. the appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. the ocean; as, to go to sea. the fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. the vessel shipped a sea. 5. the swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton'. Please also see the note for Hebrews 11:29 about the phrase Red Sea. Please also see the note for John 21:1 about the phrase sea of Tiberias.

Please see the notes for Romans C16S27 and Philippians 2:19 about Timothy / Timotheus. The functional definition for this word is: 'Timotheus (Timothy) was Paul's main disciple. He is one of only three (Timothy, Titus and Onesimus) that Paul called son because he had the same character in the ministry as Paul had'.

Silas is best known as 'Paul's partner on his second missionary trip'.

The word abode is the past-tense form of the word abide. Please see the note for 1Corinthians C7S9 about the word abide. The functional definition for this word is: 'to be; to continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'then. Ac 17:10; 9:25,30; Mt 10:23 as it. Ac 20:3; Jos 2:16 but. Ac 19:22; 1Ti 1:3; Tit 1:5'.

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C17-S12 (Verse 15) Paul ended up in Athens.

Equivalent Section: What they did with Paul.

And they that conducted Paul brought him unto Athens:

Equivalent Section: Paul told Silas and Timothy to follow.

and receiving a commandment unto Silas and Timotheus for to come to him with all speed,
they departed.

17:15-34 tells us about Paul preaching at Athens. Our sentence starts with the word and, which adds it to the prior sentence. There we read that unbelieving Jews followed Paul from thessalonica and stirred up the people in Berea. That is why our prior sentence says that he left before those unbelieving Jews could cause problems for the new church in Berea.

The prior sentence says that the brethren had sent away Paul to go as it were to the sea. That was not a specific destination. So, Silas and Timotheus abode in Berea. However, when Paul arrived at Athens, and had a specific place to minister next, Paul hade the brethren, who brought him there, to take a commandment unto Silas and Timotheus for to come to him with all speed. And, when they received the commandment, they departed and went to Paul in Anthens.

We find forms of the word conduct in: 2Samuel 19:15; 2Samuel 19:31; 2Samuel 19:40; Acts 17:15; 1Corinthians 16:11. Webster's 1828 defines this word as: 'n. L., to lead. See Duke. 1. Literally, the act of leading; guidance; command. So Waller has used it. Conduct of armies is a princes art. 2. the act of convoying, or guarding; guidance or brining along under protection. 3. Guard on the way; convoy; escort. These senses are now unusual, though not improper. 4. In a general sense, personal behavior; course of actions; deportment; applicable equally to a good or a bad course of actions; as laudable conduct; detestable conduct. the word seems originally to have been followed with life, actions, affairs, or other term; as the conduct of life; the conduct of actions; that is, the leading along of life or actions. Young men in the conduct and manage of actions embrace more than they can hold. What in the conduct of our life appears. But by custom, conduct alone is now used to express the idea of behavior or course of life and manners. 5. Exact behavior; regular life. Unusual. 6. Management; mode of carrying on. Christianity has humanized the conduct of war. 7. the title of two clergymen appointed to read prayers at Eton College in England.
CONDUCT, v.t. 1. to lead; to bring along; to guide; to accompany and show the way. And Judah came to Gilgal--to conduct the king over Jordan. 2 Samuel 19. 2. to lead; to direct or point out the way. The precepts of Christ will conduct us to happiness. 3. to lead; to usher in; to introduce; to attend in civility. Pray receive them nobly, and conduct them into our presence. 4. to give a direction to; to manage; applied to things; as, the farmer conducts his affairs with prudence. 5. to lead, as a commander; to direct; to govern; to command; as, to conduct an army or a division of troops. 6. With the reciprocal pronoun, to conduct ones self, is to behave. Hence, by a customary omission of the pronoun, to conduct, in an intransitive sense, is to behave; to direct personal actions. See the Noun. 7. to escort; to accompany and protect on the way.'.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Silas is best known as 'Paul's partner on his second missionary trip'.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines this word as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'.

Please see the note for Luke 18:8 about the words speed / speedily. The functional definition for this word is: 'adv. Quickly; with haste; in a short time. Send speedily to Bertram'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Athens. Ac 18:1; 1Th 3:1 receiving. Ac 18:5; 2Ti 4:10-11,20-21; Tit 3:12'.

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C17-S13 (Verse 16) Paul was motivated to start preaching even while he waited for Silas and Timothy to catch up with him.

Now while Paul waited for them at Athens,
his Spirit was stirred in him,
when he saw the city wholly given to idolatry.

17:15-34 tells us about Paul preaching at Athens. The note for this sentence, in the Word Study on Spirit, says: this verse is found under Man's Spirit for the point titled 'We are to commit (our) spirit to God because thou hast redeemed me. When we do that, God can stir our spirit to do His work. God gives us His Holy Spirit in the Church Age so that our spirit can do His work in response to His Spirit stirring our spirit.' in this verse, Paul was motivated to start preaching even while he waited for Silas and Timothy to catch up with him. There are three kinds of spirits, according to the word of God. God's Holy Spirit, man's spirit, and devils.

What motivated Paul was when he saw the city wholly given to idolatry. Thus, he was moved by the lost condition of the people and their total lack of knowledge about the true God and about true salvation.

Please see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Webster's 1828 defines this word as: 'The sense is to stop, or to continue. 1. to stay or rest in expectation; to stop or remain stationary, till the arrival of some person or event. thus we say, I went to the place of meeting, and there waited an hour for the moderator or chairman. I will go to the hotel, and there wait till you come. We will wait for the mail. 2. to stay proceedings, or suspend any business, in expectation of some person, event, or the arrival of some hour. the court was obliged to wait for a witness. 3. to rest in expectation and patience. All the days of my appointed time will I wait, till my change come. Job 14. 4. to stay; not to depart. Haste, my dear father, tis no time to wait. 5. to stay; to continue by reason of hindrance. 6. to lie in ambush, as an enemy.
Such ambush waited to intercept thy way. to wait on or upon, to attend, as a servant; to perform menial services for; as, to wait on a gentleman; to wait on the table. to wait on, 1. to attend; to go to see; to visit on business or for ceremony. Tell the gentleman I will wait on him at ten oclock. 2. to pay servile or submissive attendance. 3. to follow, as a consequence; as the ruin that waits on such a supine temper. Instead of this, we use await. 4. to look watchfully. It is a point of cunning to wait on him with whom you speak, with your eye. Unusual. 5. to attend to; to perform. Aaron and his sons shall wait on their priests office. Numbers 3, 8. Romans 12. 6. to be ready to serve; to obey. Psalm 25. Proverbs 20. to wait at, to attend in service; to perform service at. 1 Corinthians 9. to wait for, to watch, as an enemy. Job 15'. Please also see the note for Luke 2:25 about the word waiting.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for 1Corinthians C8S1 about the word idol. Webster's 1828 dictionary defines this word is: 'n. L. idolum; Gr. form or to see. 1. An image, form or representation, usually of a man or other animal, consecrated as an object of worship; a pagan deity. Idols are usually statues or images, carved out of wood or stone, or formed of metals, particularly silver or gold. the gods of the nations are idols. Ps.96. 2. An image. Nor ever idol seemed so much alive. 3. A person loved and honored to adoration. the prince was the idol of the people. 4. anything on which we set our affections; that to which we indulge an excessive and sinful attachment. Little children, keep yourselves from idols. 1 John.5. An idol is anything which usurps the place of God in the hearts of his rational creatures'. Please also see the note for 1Corinthians C5S8 about the word idolater. Please also see the note for Galatians C5S20 about the word idolatry.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Cir. A.M. 4058. A.D. 54. his spirit. Ex 32:19-20; Nu 25:6-11; 1Ki 19:10,14; Job 32:2-3,18-20; Ps 69:9; 119:136,158; Jer 20:9; Mic 3:8; Mr 3:5; Joh 2:13; 2Pe 2:7 wholly given to idolatry. or, full of idols. Ac 17:23 (margin)'.

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C17-S14 (Verse 17) Paul reacted to doctrinal error because he saw the city wholly given to idolatry.

Therefore disputed he in the synagogue with the Jews,
and with the devout persons,
and in the market daily with them that met with him.

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

Paul went everywhere he could to preach the Gospel and to get men to turn from error and idolatry to a true personal relationship with the true God.

Please see the notes for Mark 9:33; Romans C14S1 and Philippians 2:14-16 about the word dispute. The functional definition for this word is: 'Contested; opposed by words or arguments; litigated'.

Please see the note for Mark 7:4 about the word market. The American Tract Society Dictionary defines this word as: 'In Greek AGORA, in Latin FORUM, a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance. Here was the city exchange, the focus to which converged all the lines of public life. Hither laborers resorted in search of employment, Mt 20:3-7, and children to pursue their sports, Lu 7:32. Here the ordinary assemblies of the people were held; here philosophers and statesmen met and debated; here laws were promulgated and news announced; hither men resorted for pleasure as well as for business. the most notable public men, and indeed all classes of citizens, here congregated; and what was done here was done before the whole city. Hence the proud Pharisees desired "greeting in the market places," Mt 12:38; and Paul resorted to the agora at Athens to meet and convince the philosophers, Ac 17:17; and the masters of the damsel at Philippi exorcised by Paul and Silas, "drew them into the market place unto the rulers," Ac 16:19'. Please also see the note for Luke 7:32 about the word marketplace. Easton's Bible Dictionary defines this word as: 'any place of public resort, and hence a public place or broad street (Mt 11:16; 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (Ac 16:19; 17:17). this word occurs in the Old Testament only in Eze 27:13. In early times markets were held at the gates of cities, where commodities were exposed for sale (2Ki 7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as "the bakers' street" (Jer 37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the "valley of the cheesemakers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'disputed. Ac 17:2-4; 14:1-4 exp: Ac 9:29. devout. Ac 8:2; 10:2; 13:16 daily. Pr 1:20-22; 8:1-4,34; Jer 6:11; Mt 5:1-2; Mr 16:15; Lu 12:3; 2Ti 3:2,5'.

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C17-S15 (Verse 18) Philosophers of that time and city met Paul.

Then certain philosophers of the Epicureans,
and of the Stoicks,
encountered him.

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'philosophers. Ro 1:22; 1Co 1:20-21; Col 2:8 encountered. Ac 6:9; Mr 9:14; Lu 11:53 General references. exp: 1Co 1:27.'.

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C17-S16 (Verse 18) they thought Paul was ignorant.

And some said,
What will this babbler say?.

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'babbler. or, base fellow. Pr 23:9; 26:12; 1Co 3:18 General references. exp: 1Co 1:27.'.

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C17-S17 (Verse 18) What others thought.

Equivalent Section: They thought He just preached another god who was less than their false gods.

other some,
He seemeth to be a setter forth of strange gods :.

Equivalent Section: Why.

because he preached unto them Jesus,
and the resurrection.

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

The phrases in our sentence can be explained a

The phrase other some means: 'Other philosophers thought differently.'.
The phrase He seemeth to be a setter forth of strange gods means: 'They thought He just preached another god who was less than their false gods'.
The phrase because he preached unto them Jesus means: 'They thought that Jesus was just another false god'.
The phrase and the resurrection means: 'They thought that resurrection was just another philosophy'.

Since Acts 17:7-8 (see the note for that sentence), Paul has been run out of a couple more towns and has been separated from his companions. When he went to Berea (17:10), the Jews which believed not who were from Thessalonica went to Bere and stirred up the people (17:13). They did this at the motivation of a devil because those in Berea were more noble than those in thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so (17:11). Religion wants people to study their doctrines but hates it when people search the scriptures daily. This is especially true when they search them to see whether those things were so. Even among people who claim to be Bible believers and preachers and teachers we find that many (most?) have a big problem with people who point out where their religious doctrine goes against what it actually said in the Bible.

I have personally had many religious leaders discourage me from acing like these people from Berea who were more noble because they searched the scriptures daily, [to see]...whether those things were so. I have also met others who did the same as myself and were also actively discouraged by teachers and preachers who claimed to be 'Good Godly Bible believers'.

After Paul was run out of Berea, he went to Athens (17:16) and while he was waiting for his companions, he did and does as he always does. Paul preached the gospel in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him (17:17). This led to disputes in public places and to the Gentiles wanting to know more. That's what this sentence is about.

We have the worldly wise people calling the gospel preacher a babbler. We have worldly religious people calling Jesus a strange god. In both cases, they denied that Jesus is 'God in human flesh' and declared Jesus to be just a man or at most a devil (strange god). Notice that while the details are different, this report is like earlier reports in this chapter with religious people and philosophers claiming that their thoughts are greater than the truth from God

Notice that Paul preached unto them Jesus, and the resurrection but they denied the reality of the resurrection because they treated it as an intellectual curiosity in 17:18-22. The resurrection is not just some 'intellectual curiosity' but is one of the main things that makes Christianity different from all other religions, as far as the lost people can understand. Without the resurrection, there is no evidence that Jesus is more than any other God-touched prophet. The resurrection is one of the main evidences that Jesus is actually 'God in human flesh'.

Even though they only saw the gospel as another intellectual philosophy, Paul was willing to give the gospel to all who would listen. He would sow seed even knowing that much of the ground was hard hearts (Matthew 13:1-53; Mark 4:1-23; Luke 8:1-18). Please also see the note for Acts 17:24 for the details of Paul's message.

Please see the notes for 1Timothy 5:9-10 and 1Peter 1:1-LJC about the word strangers. The Morrish Bible Dictionary defines this word as: 'this term was applied to any sojourning among the Israelites, who were not descendants of Israel. the law gave injunctions against the oppression of such. Nu 15:14-30. 2. Gentiles are also called 'strangers' from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God's grace at all times extended to them. 3. those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion. 4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, "I am a stranger with thee, and a sojourner, as all my fathers were." Ps 39:12. they "confessed that they were strangers and pilgrims on the earth." Heb 11:13. the same is true of the saints now. 1Pe 2:11. their citizenship is in Heaven, and this earth is no longer their home or their rest'. The note for 1Peter 1:1-LJC has links to where this word is used in the New Testament along with some discussion about the usage of this word within the Bible. Be careful because some commentators wrongly define this word to be Jews who did not live in Judaea. Please also see the note for 1Peter 4:4 about the word stranger.

Please see the note for Acts 7:40 about the word gods (lower-case). The functional definition for this word is: 'devils who claim to be the most powerful being that exists and who want worship'.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a cause where the cause and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Ac 17:31; 26:23; Ro 14:9-10; 1Co 15:3-4 General references. exp: 1Co 1:27.'.

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C17-S18 (Verse 19) the Philosophers took Paul to their debating place and asked him to give them the details of what they thought was just another philosophy.

And they took him,
and brought him unto Areopagus,
saying,
May we know what this new doctrine,
whereof thou speakest,
is?.

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

What they called a new doctrine ('new teaching'), they considered to be just another philosophy which they could accept or ignore but which they were positive only had to be dealt with intellectually. They were not willing to make a heart change which would change their own personal life.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition for this word is: 'Literally 'teaching,' usually means the substance of what is taught, but in some passages (as Mr 4:2) it means 'act of teaching,' and in others (Mt 7:28-29.) manner of teaching'. Please also see the note for Lord Jesus Christ Overview about the phrase doctrine of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Areopagus. or, Mars'-hill. Ac 17:22 "It was the highest court in Athens." May. Ac 17:20; 24:24; 25:22; 26:1; Mt 10:18 new. Mr 1:27; Joh 13:34; 1Jo 2:7-8'.

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C17-S19 (Verse 20) Why they brought Paul to Mars' hill.

Equivalent Section: Why they wanted to hear what Paul had to say.

For thou bringest certain strange things to our ears:

Equivalent Section: they wanted to know intellectually what he proposed them to consider.

we would know therefore what these things mean.

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition for this word is: 'The organ of hearing; the organ by which sound is perceived. It is often used symbolically in scripture'. Please also see the note for Mark 4:9 about the phrase ears to hear.

Please see the note for Luke 15:26 about the word mean (singular) / meant. The functional definition for this word is: 'To have in the mind, view or contemplation; to intend. What mean you By this service? Ex.12. 2. to intend; to purpose; to design, with reference to a future act. Ye thought evil against me, but God meant it for good. Gen.1. 3. to signify; to indicate. What mean these seven ewe lambs? Gen.21. What meaneth the noise of this great shout in the camp of the Hebrews? 1 Sam.4. Go ye, and learn what that meaneth-- Matt.9.
MEAN, v.i. to have thought or ideas; or to have meaning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'strange. Ho 8:12; Mt 19:23-25; Mr 10:24-26; Joh 6:60; 7:35-36; 1Co 1:18,23; 2:14; Heb 5:11; 1Pe 4:4 what. Ac 2:12; 10:17; Mr 9:10 exp: Joh 18:38.'.

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C17-S20 (Verse 21) the people listening thought of themselves to be great intellectuals.

(For all the Atheni and and strangers which were there spent their time in nothing else,
but either to tell,
or to hear some new thing.).

17:15-34 tells us about Paul preaching at Athens. 17:16-21 tells us that Paul preached to the Jews and in the marketplace. Certain philosophers listened to hear some new philosophy.

1Corinthians 1:20 says: Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? thus, we see that they took pride in their own foolishness.

Please see the note for Matthew 18:31 about the words tell / told. The word told is the past-tense form of the word tell. The functional definition for this word is: 'to communicate to others'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'spent. Eph 5:16; Col 4:5; 2Th 3:11-12; 1Ti 5:13; 2Ti 2:16-17'.

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C17-S21 (Verse 22) Paul said that they were overly worried about offending any spirit (devil) which called itself a god.

Then Paul stood in the midst of Mars' hill,
and said,
Ye men of Athens,
I perceive that in all things ye are too superstitious.

17:15-34 tells us about Paul preaching at Athens. 17:22-32 tells us Paul's message at Mars' hill.

Paul spoke from the midst of Mars' hill because that was where speakers stood in that place at that time. The audience were there planning on arguing their philosophy against whatever philosophy that Paul presented. However, he started out telling them that they worried too much about offending any spirit (devil) which called itself a god. And, he presented the most powerful God that exists with the message that if they served the true God then they did not have to worry about offending any other spirit (devil) which called itself a god.

The word stood is the past-tense form of the word stand. Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'Webster's 1828 defines this word as: 'The middle. there is nothing said or done in the midst of the play, which might not have been placed in the beginning. the phrase, in the midst, often signifies involved in, surrounded or overwhelmed by, or in the thickest part, or in the depths of; as in the midst of afflictions, troubles or cares; in the midst of our contemplations; in the midst of the battle; in the midst of pagan darkness and error; in the midst of Gospel light; in the midst of the ocean; in the midst of civil dissensions. From the midst, from the middle, or from among. Deut.18.
MIDST, adv. In the middle. On earth, join all ye creatures to extol Him first, Him last, Him midst, and without end'.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'come to understand'. Webster's 1828 dictionary defines this word as: 'to have knowledge or receive impressions of external objects through the medium or instrumentality of the senses or bodily organs; as, to perceive light or color; to perceive the cold or ice or the taste of honey. 2. to know; to understand; to observe. Till we ourselves see it with our own eyes, and perceive it by our own understanding, we are in the dark. 3. to be affected by; to receive impressions from. the upper regions of the air perceive the collection of the matter of tempests before the air below'.

We find forms of the word superstitious only in this sentence, within the word of God. Webster's 1828 defines this word as: 'a. L. superstitiosus. 1. Over scrupulous and rigid in religious observances; addicted to superstition; full of idle fancies and scruples in regard to religion; as superstitious people. 2. Proceeding from superstition; manifesting superstition; as superstitious rites; superstitious observances. 3. Over exact; scrupulous beyond need. Superstitious use, in law, the use of land for a religious purpose, or by a religious corporation.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Mars'-hill. or, the court of the Areopagites. Ac 17:19 I perceive. Ac 17:16; 19:35; 25:19; Jer 10:2-3; 50:38'.

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C17-S22 (Verse 23) Why Paul made the accusation in the prior sentence.

For as I passed by,
and beheld your devotions,
I found an altar with this inscription,
TO THE UNKNOWN GOD .

17:15-34 tells us about Paul preaching at Athens. 17:22-32 tells us Paul's message at Mars' hill.

Here Paul tell them what he observed which justified his accusation in the prior sentence. If they had an altar TO thE UNKNOWN GOD, then they were worried about offending even the spirit (devil) who had not revealed himself to them. Paul said that such was from worrying too much about offending any spirit (devil) which called itself a god.

The word beheld is the past-tense form of the word behold. Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21. BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation.' Please also see the note for 2:18-19 about the word holding'.

We find forms of the word devout in: Leviticus 27:21; Leviticus 27:28; Leviticus 27:29; Numbers 18:14; Psalms 119:38; Acts 17:23. Webster's 1828 defines the word divot as: ', v.t. L., to vow. 1. to appropriate by vow; to set apart to dedicate by a solemn act; to consecrate. No devoted thing that a man shall devote to the Lord--shall be sold or redeemed. Every thing devoted thing is most holy to the Lord. Leviticus 27. 2. to give up wholly; to addict; to direct the attention wholly or chiefly; to attach; as, to devote ones self to science; to devote ourselves to our friends, or to their interest or pleasure. 3. to give up; to resign; as, aliens were devoted to rapine; the city was devoted to the flames. 4. to doom; to consign over; as, to devote one to destruction. 5. to execrate; to doom to evil.
DEVOTE, a. Devoted.
DEVOTE, n. A devotee.'. Wright's Bible Word-Book defines the word devotion as: 'sb. (Ac 17:23). It is a little uncertain in what sense our Translators used this word as the rendering of the Greek σεβάσματα, which properly means 'objects of worship.' they retained it from the Geneva Version of 1560, in which the word first appears, and from the marginal note which they appended to it, 'Or, gods that you worship,' it would seem that they either understood it in the modern sense of 'acts of worship,' or regarded the other meaning of which the word was capable as not likely to be recognized without such an explanation. Tyndale rendered it 'the manner how ye worship your goddes,' and this was adopted in the Great Bible, the Geneva New Testament of 1557, and the Bishops' Bible. Coverdale has 'youre gods seruyce,' which is probably from the Zürich Bible, 'euwre Gottsdienst.' On the whole, therefore, I am inclined to think that our Translators did not use 'devotions' in the concrete sense of 'objects of worship,' and therefore I did not include it in the first edition of this book; but the word is so curious that I have inserted it now for the sake of quoting the example which Archbishop Trench (On the English of our Version, 2nd ed. p. 41) gives from Sidney's Arcadia (ed. 1598, p. 282):
Dametas began to speake his lowd voyce, to looke big, to march vp and downe, and in his march to lift his legges higher then he was wont, swearing by no meane deuotions, that the walles should not keepe the coward from him.
In the rubric after the offertory in the Communion Service 'devotions' is used in the sense of offerings or oblations, 'the alms for the poor, and other devotions of the people.'
Especially when they make their testaments, to consider the necessity of the poor, and to give to their box or chest their charitable devotions or almose. Grindal, Remains, (Parker Soc.), p. 163'.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition for this word is: 'any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'devotions. or, gods that ye worship. Ro 1:23-25; 1Co 8:5; 2Th 2:4 TO. Ps 147:20; Joh 17:3,25; Ro 1:20-22,28; 1Co 1:21; 2Co 4:4-6; Ga 4:8-9; Eph 2:12; 1Ti 1:17; 1Jo 5:20'.

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C17-S23 (Verse 23) Paul said that he would declare the God Whom they admitted ignorance of.

Whom therefore ye ignorantly worship,
him declare I unto you.

17:15-34 tells us about Paul preaching at Athens. 17:22-32 tells us Paul's message at Mars' hill.

The note for this sentence, in the Word Study on Worship, says: this sentence is in the Worship-Applications under 'People who don't belong to God don't understand true worship of God'. So far in Acts, the sentences that we have looked at showed us that religious people pervert true worship until they are worshipping devils. We have also seen three places where people were saved because in their heart they desired to worship the God of Creation. Thus, the distinction is based upon the true heart condition of the individual person. Now in this sentence Paul is in Athens ant trying to witness to them based upon this altar that he found. The rest of this chapter deals with Paul's witness and ends with the statement that when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. It was obvious that their interest was intellectual rather than of the Heart, So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. thus we see that people can worship but it does them no good unless it comes from their heart.

Paul used the fact that they recognized that there was a God Whom they did not know. He preached the true God, and the true Gospel, based upon their acknowledged ignorance. However, as noted, they mocked the resurrection, or treated it as an interesting intellectual exercise, but not as something that they should believe was real and that, therefore, prove the power of the true God. And, most people of today still react the same way.

Please see the notes for 1Corinthians C14S42 and 2Corinthians 2:10-11 about the word ignorant. The functional definition for this word is: 'a lack of knowledge''.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition for this word is: 'to make clear'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ignorantly. Ac 17:30; Ps 50:21; Mt 15:9; Joh 4:22; 8:54'.

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C17-S24 (Verse 24-28) the Gospel which Paul presented at Mars' hill.

Equivalent Section: God is Creator and Lord of everything and did things as He wanted so that men should seek the Lord.

First Step: God is Creator and Lord of everything and bigger than you imagine.

God that made the world and all things therein,
seeing that he is Lord of heaven and earth,
dwelleth not in temples made with hands;.

Second Step: God doesn't need for us to give Him anything that he created.

Neither is worshipped with men's hands,
as though he needed anything,
seeing he giveth to all life,
and breath,
and all things;.

Third Step: God made all men of one blood but divided them into nations.

And hath made of one blood all nations of men for to dwell on all the face of the earth,
and hath determined the times before appointed,
and the bounds of their habitation;.

Fourth Step: God did this so that men should seek the Lord.

That they should seek the Lord,
if haply they might feel after him,
and find him,
though he be not far from every one of us:.

Equivalent Section: We live, and move, and have our being in God and your own poets have said [that] we are also his offspring.

First Step: We live, and move, and have our being in God.

For in him we live,
and move,
and have our being;.

Second Step: Your own poets have said [that] we are also his offspring.

as certain also of your own poets have said,
For we are also his offspring.

17:15-34 tells us about Paul preaching at Athens. 17:22-32 tells us Paul's message at Mars' hill. Acts 17:32-34 has the reaction to Paul's message.

The note for this sentence, in the Word Study on Worship, tells us: this sentence is in the Worship-Applications under 'People who don't belong to God don't understand true worship of God'. This sentence tells us the same thing about worship as the prior sentence. in this sentence, Paul mentions three different points about seek the Lord, which is part of true worship, and each of those 3points has over a dozen Bible references under each point. Thus, these notes provide a considerable amount of information and Bible links related to true worship and to Paul's attempt to explain it to 'People who don't belong to God and don't understand true worship of God'.

In addition to that note, Our sentence references two different notes in the Lord Jesus Christ Study. Thus, there is a considerable amount of doctrine presented in this sentence and in Paul's message.

Paul started his presentation in 17:22 where he told his audience in all things ye are too superstitious. That is, they spent too much effort trying to please spiritual beings and making sure that they did all religious activities. He said this because (For [17:23 ]) they had devotions to all of the gods that they believed in and also had an altar TO thE UNKNOWN GOD.

Paul continued with Whom therefore ye ignorantly worship, him declare I unto you and basically told them that the true God was Lord and the only God they were to worship. Paul recognized their current efforts first, and then told them that they didn't have to do as much as they did. Men's religion always demand more than the true God does. However, men reject true worship because it destroys pride.

Once he acknowledged heir current efforts, Paul preached the Lord to them because all men know the power and authority of the Lord. Basically, Paul argued that they knew that there was a God and that they personally had to seek Him and they knew this from observing nature and from the teaching of their own experts (your own poets). Paul also used the fact that they acknowledged a God that they didn't know (TO thE UNKNOWN GOD) to tell them that the true God was different than these 'gods' that they did recognize. He told them God that made the world and all things therein. This was greater power than claimed by any of the 'gods' that they recognized.

Then he told them that the Lord dwelleth not in Temple s made with hands. They believed that when their other 'gods' visited they need the Temples made with hands for a place to stay. Then Paul told them that the true God Neither is worshipped with men's hands, as though he needed anything. Even today men believe that they give God something that He needs when they 'serve' Him. Even today some men believe that the 'gods' were created by men and that they exist only so long as men worship them and that the amount of power they have is proportional to how many men worship them. And that a god stop existing when men stop worshipping them.

Paul is telling them that the true God is not dependent upon men in any way when he says seeing he giveth to all life, and breath, and all things. In order to giveth to all life, God had to exist before that life existed and, therefore, is not dependent upon it. In addition, when Paul preached about the resurrection of the dead, he made it clear that the true God was greater than any of their other 'gods', whom they believed could die.

Paul continues with his message about the difference between the true God and their 'gods' when he says God hath made of one blood all nations of men for to dwell on all the face of the earth. They believed that 'gods' were limited to one nation because their 'gods' were different than other peoples' gods and Paul is telling them about a God that is Lord over all men and over all other gods. Paul goes on with more details that I won't go into. However, the main point is that there is no comparison between the 'gods' of men and the one true God who is Lord over all. Since the true God is Lord of Heaven and earth and sins He expects men to seek the Lord, we have no excuse for refusing to do so.

The First Equivalent Section, of this sentence, has several steps, separated by sub-colons, and gives Paul's argument from nature. The Second Equivalent Section, of this sentence, gives Paul's argument from their own philosophers. Lord is not included in the second section because lost philosophers reject the power and authority of the Lord. In fact, it only talks of God in a general way. However, Paul's argument from nature uses Lord twice and we see Paul state that the Lord has the power to make all things and implied that we have absolutely no power to object against anything that he decides.

We find this truth taught several places in more detail in the Bible. For example, every place that the Bible uses potter (Psalms 2:9; Isaiah 29:16; Isaiah 41:25; Isaiah 64:8; Jeremiah 18:2-4, Jeremiah 18:6; Jeremiah 19:1, Jeremiah 19:11; Lamentations 4:2; Zechariah 11:13; Matthew 27:7, Matthew 27:10; Romans 9:21; Revelation 2:27), it is teaching this truth with the passage from Jeremiah 18:1-17 being the best known.

In our Fourth Step, Paul says that men should seek the Lord. That is, they should search for, and try to please, the most powerful being and not waste their time trying to appease lesser beings. Paul also indicates that the Lord is near and that those that find the Lord will be happy, even though many don't actually find the Lord. This implies the warning of dying lost and facing the judgment of the Lord if we do not truly seek the Lord.

Those who do not seek the Lord are warned in:

In Leviticus 19:31 and Numbers 15:39 we are told to not seek things or people who are against the Lord. James 4:4 tells us the friendship of the world is enmity with God and so seeking those who are against the Lord is considered to be an act of war against the Lord.
2Chronicles 12:14 says those who do not seek the Lord will do evil.
Psalms 83:16 says their face will be filled with shame that they may seek thy name, of LORD.
Jeremiah 50:4 and Hosea 3:5 say that God's people will seek the Lord after he brings great punishment. Since we will seek the Lord, we're better off doing it before getting punished.
Isaiah 9:12-13; Isaiah 29:15 says they will be destroyed.
Isaiah Isaiah 31:1 says Woe to those who seek the strength of flesh instead of seeking the Lord.
Jeremiah 11:21-23; Jeremiah 21:7 God promises to destroy them and their children.
Hosea 5:1-6 says that those who seek the Lord after a prolonged period of sin and refusing to listen will not Find Him. If we wait until God beings great punishment, it may be too late.
Hosea Hosea 7:10 warns that after repeatedly ignoring warnings to stop sinning and seek the Lord, people will not do it even when God brings punishments that are a final warning before destruction.

Those who seek the Lord are instructed in:

2Chronicles 14:4; Psalms 27:8 and Acts 17:27 commands us to seek the Lord.
Acts 15:17 includes a quote that tells us that God created the New Testament That the residue of men might seek after the Lord. Our letting God work through our lives to fulfill this purpose is (one of?) the main functions of salvation.
Zechariah 8:21-22 says that during the 1, 000 year reign of Christ, all men will seek the Lord, which means that true Christians will do it now.
Deuteronomy 12:5 tells us that God said there was a particular place for the Jews to seek the Lord. Therefore, there is a right and a wrong way to seek the Lord and doing it the wrong way will not get desired results.
Malachi 2:7; 3:1 says the seek the Lord by listening to the messenger from the Lord.
1Kings 19:10, 1Kings 1`9:14 tells us that those who truly seek the Lord to serve Him will have devil motivated men seek to kill them.
1Chronicles 16:10 says Glory ye in his holy name: let the heart of them rejoice that seek the LORD. When we seek the Lord we are to rejoice. Psalms 40:16; Psalms 105:3 also say that those who seek the Lord will rejoice.
1Chronicles 16:11 says Seek the LORD and his strength, seek his face continually. We are to continually Seek his strength (not our own) and his face (approval from the LORD). Psalms105:4 also says to Seek his strength.
We are to seek the Lord before we try to serve Him (1Chronicles 22:19).
2Chronicles 11:16 says that those who truly seek the Lord will leave the place of false worship.
2Chronicles 15:12-13 says that those who truly seek the Lord will try to destroy those who refuse to truly seek the Lord. (This was after they suffered judgment caused by those who refused to truly seek the Lord.)
Ezra 6:2; Ezra 7:10 says that those who come out of judgment will do everything that they can to be right when they seek the Lord.
Psalms 27:4 says that those who seek the Lord will also seek to dwell in the house of the LORD all the days of [their] life.
Psalms 122:9 says that those who seek the Lord will also seek the good of spiritual brothers.
Isaiah 34:16 says to seek truth in the book of the LORD.
Daniel 9:1-19 says to do it with prayer, fasting and confession of sin in order to get an answer.
Hosea 10:12 warns to stop sinning and seek the Lord while we still can before destruction comes.
Amos 5:14 says those who seek the Lord will Seek good, and not evil.
Zephaniah 2:3 tells those who seek the Lord to do so by seek righteousness, seek meekness.

Those who do seek the Lord receive promises in:

Deuteronomy 4:29; 1Chronicles 28:9; 2Chronicles 15:2; Isaiah 41:17; Isaiah 55:6 promises that we shall find the Lord if we truly seek Him. Since many people say they do not find the Lord when they seek Him, they must not be doing what the Bible means by seek. Therefore, there is a false seeking.
2Chronicles 20:3-4 tells the results when God's people did Seek the LORD and his strength.
1Chronicles 28:8 tells us to seek for all the commandments of the LORD your God in order to have blessings for ourselves and our children.
2Chronicles 30:19 says God honors those who seek the Lord from their heart even when they don't do all the right religious things.
Psalms 9:10; Isaiah 45:19 says the Lord will not forsaken them that seek thee.
Psalms 14:2 says the Lord looks for any that seek God.
Psalms 22:26 says that those who seek the Lord shall eat and be satisfied [and] they shall praise the LORD.
Psalms 34:10 says that those who seek the Lord shall not want any good thing.
Psalms 69:6 says that those who seek the Lord will not be confounded.
Proverbs 28:5 says they will understand all things.
Isaiah 51:1-3 says they will be comforted.
Amos 5:1-9 says those who seek the Lord shall live while those who refuse will be destroyed.
Zephaniah 2:3 tells those who seek the Lord that it may be ye shall be hid in the day of the LORD'S anger.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: 'All of this physical world including the influence it has on us. At times, the application o0f this word, will focus on only part of the whole'. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

Please see the note for Romans C7S24 about the word dwell. The functional definition for this word is: 'Webster's 1828 dictionary defines dwelling as 'ppr. Inhabiting; residing; sojourning; continuing with fixed attention.
DWELL'ING, n. Habitation; place of residence; abode. Hazor shall be a dwelling for dragons. Jer.49. 1. Continuance; residence; state of life. thy dwelling shall be with the beasts of the field. Dan.4'. Please also see the note for John 7:39 about the phrase indwelling Holy Spirit.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines this word as: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). the Church is designated "an holy temple in the Lord" (Eph 2:21). Heaven is also called a temple (Re 7:5). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1Ki 6:17); "the temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "the house of the Lord" (2Ch 23:5,12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "the house of their sanctuary" (2Ch 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "the holy mount" (Isa 27:13); "the palace for the Lord God" (1Ch 29:1); "the tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'.
The main purpose of a temple is to worship the God of the temple'. Please also see the note for 2Corinthians 6:16 about the phrase temple of the Lord. Please also see the note for 2Corinthians 6:16 about the phrase temple of God.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'. Please also see the note for Matthew 18:28 about the phrase laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for John 20:22-23 about the word breath. The functional definition for this word is: 'The air inhaled and expelled in the respiration of animals'.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'The power, position, authority and presence of the being that is presented to us'.

Please see the note for 2Corinthians 2:1 about the word determine. The functional definition for this word is: 'Ended; concluded; decided; limited; fixed; settled; resolved; directed. Having a firm or fixed purpose, as a determined man; or manifesting a firm resolution, as a determined countenance'. Please also see the note for Acts 2:22-24 about the word determinate.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharoah appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. these cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. forso he had appointed. Acts 20. 5. to ordain, command or order. thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

Please also see the note for Luke 8:29 about the word bound. Please also see the note for Mark 3:27 about the word bind. The functional definition of the word bound is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. The functional definition of the word bind is: 'To tie together, or confine with a cord, or anything that is flexible; to fasten as with a band, fillet or ligature'.

Please see the note for Luke 16:9 about the word habitation. Easton's Bible Dictionary defines this word as: 'God is the habitation of his people, who find rest and safety in him (Ps 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps 89:14, Heb mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps 132:5,13; Eph 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps 22:3), i.e., he dwells among those praises and is continually surrounded by them'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the word Almighty.

Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'v.t. pret and pp. sought, pronounced sat. L. sequor, to follow; for to seek is to go after, and the primary sense is to advance, to press, to drive forward, as in the L. peto. 1. to go in search or quest of; to look for; to search for by going from place to place. the man asked him, saying, what seekest thou? And he said, I seek my brethen. Gen. 37. 2. to inquire for; to ask for; to solicit; to endeavor to find or gain by any means. the young lions roar after their prey, and seek their meat from God. Ps. 104. He found no place for repentance, though he sought it carefully with tears. Heb. 12'. Please also see the note for The S and P's of 2Timothy 1. Please also see the note for Acts 17:24-28 about seek the Lord.

Please see the note for 1Peter 3:14 about the word happy. People regularly claim that: 'happiness comes from happenings'. Webster's 1828 dictionary defines this word as the functional definition for this word is: 'Lucky; fortunate; successful. Chimists have been more happy in finding experiments, than the causes of them. So we say, a happy thought; a happy expedient. 2. Being in the enjoyment of agreeable sensations from the possession of good; enjoying pleasure from the gratification of appetites or desires. the pleasurable sensations derived from the gratification of sensual appetites render a person temporarily happy; but he only can be esteemed really and permanently happy, who enjoys peace of mind in the favor of God. to be in any degree happy, we must be free from pain both of body and of mind; to be very happy, we must be in the enjoyment of lively sensations of pleasure, either of body or mind. Happy am I, for the daughters will call me blessed. Gen.30. He found himself happiest, in communicating happiness to others. 3. Prosperous; having secure possession of good. Happy is that people whose God is Jehovah. Ps.144. 4. that supplies pleasure; that furnishes enjoyment; agreeable; applied to things; as a happy condition. 5. Dexterous; ready; able. One gentleman is happy at a reply, another excels in a rejoinder. 6. Blessed; enjoying the presence and favor of God, in a future life. 7. Harmonious; living in concord; enjoying the pleasures of friendship; as a happy family. 8. Propitious; favorable'.

Please see the note for Mark 5:29 about the words feel / felt. Webster's 1828 defines this word as: 'to perceive by the touch; to have sensation excited by contact of a thing with the body or limbs. Suffer me that I may feel the pillars. Judges 16. Come near, I pray thee, that I may feel thee, my son. Gen. 27. 2. to have the sense of; to suffer or enjoy; as, to feel pain; to feel pleasure. 3. to experience; to suffer. Whoso keepeth the commandments shall feel no evil thing. Eccles. 8. 4. to be affected by; to perceive mentally; as, to feel grief or woe. Would I had never trod this English earth, or felt the flatteies that grow upon it. 5. to know; to be acquainted with; to have a real and just view of. forthen, and not till then, he felt himself. 6. to touch; to handle; with or without of. Feel this piece of silk, or feel of it. to feel, or to feel out, is to try; to sound; to search for; to explore; as, to feel or feel out one's opinions or designs. to feel after, to search for; to seek to find; to seek as a person groping in the dark. If haply they might feel after him, and find him. Acts 18. FEEL, v.i. 1. to have perception by the touch, or by the contact of any substance with the body. 2. to have the sensibility or the passions moved or excited. the good man feels for the woes of others. 3. to give perception; to excite sensation. Blind men say black feels rough, and white feels smooth. So, we say, a thing feels soft or hard, or it feels hot or cold. 4. to have perception mentally; as, to feel hurt; to feel grieved; to feel unwilling'.

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'.

We find forms of the word offspring in: Job 5:25; Job 21:8; Job 27:14; Job 31:8; Isaiah 22:24; Isaiah 44:3; Isaiah 48:19; Isaiah 61:9; Isaiah 65:23; Acts 17:28; Acts 17:29; Revelation 22:16. Webster's 1828 defines this word as: 'n. off and spring. 1. A child or children; a descendant or descendants, however remote from the stock. Act. 17. Rev. 22. 2. Propagation; generation. 3. Production of any kind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that made. Ac 17:26-28; 4:24; 14:15; Ps 146:5; Isa 40:12,28; 45:18; Jer 10:11; 32:17; Zec 12:1; Joh 1:1; Heb 1:2; 3:4 seeing. Ge 14:19,22; 2Ki 19:15; Ps 24:1; 115:16; 148:13; Jer 23:24; Da 4:35; Mt 5:34; 11:25; Lu 10:21; Re 20:11 dwelleth. Ac 7:48; 1Ki 8:27; 2Ch 2:6; 6:18; Isa 66:1; Joh 4:22-23
is. Job 22:2; 35:6-7; Ps 16:2; 50:8-13; Jer 7:20-23; Am 5:21-23; Mt 9:13 seeing. Ac 17:28; 14:17; Ge 2:7; Nu 16:22; 27:16; Job 12:10; 27:3; 33:4; 34:14; Ps 104:27-30; Isa 42:5; 57:16; Zec 12:1; Mt 5:45; Ro 11:35; 1Ti 6:17 General references. exp: Ps 50:9.
hath made. Ge 3:20; 9:19; Mal 2:10; Ro 5:12-19; 1Co 15:22,47 hath determined. Ac 15:18; De 32:7-8; Job 14:5; Ps 31:15; Isa 14:31; 45:21; Da 11:27,35; Heb 2:3 General references. exp: Ge 10:31; 19:7; Ac 15:18.
they. Ac 15:17; Ps 19:1-6; Ro 1:20; 2:4 he be. Ac 14:17; 1Ki 8:27; Ps 139:1-13; Jer 23:23-24
in him. 1Sa 25:29; Job 12:10; Ps 36:9; 66:9; Lu 20:38; Joh 5:26; 11:25; Col 1:17; Heb 1:3 as. Tit 1:12 we are. Lu 3:38; Heb 12:9'.

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C17-S25 (Verse 29) Paul told them to not think that God is an idol.

Forasmuch then as we are the offspring of God,
we ought not to think that the Godhead is like unto gold,
or silver,
or stone,
graven by art and man's device.

17:15-34 tells us about Paul preaching at Athens. 17:22-32 tells us Paul's message at Mars' hill. Acts 17:32-34 has the reaction to Paul's message.

Here Paul tells them why they should not think that any idol is God. Devils use idols to deceive people and sometimes answer the prayers that people make to idols in order to keep people believing the lie. But the true God does not do that and He offers a true ongoing personal relationship through the Holy Ghost.

Please see the note for Acts 17:28 about the word offspring. Webster's 1828 defines this word as: 'n. off and spring. 1. A child or children; a descendant or descendants, however remote from the stock. Act. 17. Rev. 22. 2. Propagation; generation. 3. Production of any kind'.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'the past-tense form of the word think'. Please see the note for Philippians 3:4-6 about the word think. The functional definition for this word is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind. --For that I am I know, because I think. these are not matters to be slightly thought on. 2 to conceive; to imagine'.

Please see the note for 1Corinthians C3S13 about the word gold. Webster's 1828 dictionary defines this word is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding. It is often found native in solid masses, as in Hungary and Peru; though generally in combination with silver, copper or iron. 2. Money. forme, the gold of France did not seduce-- 3. Something pleasing or valuable; as a heart of gold. 4. A bright yellow color; as a flower edged with gold. 5. Riches; wealth. Gold of pleasure, a plant of the genus Myagrum. GOLD, a. Made of gold; consisting of gold; as a gold chain'. Forms of this word are used, in this book, in: Acts 3:6; Acts 17:29; Acts 20:33.

Please see the note for 1Corinthians C3S13 about the word silver. Webster's 1828 dictionary defines this word is: 'A metal of a white color and lively brilliancy. It has neither taste nor smell; its specific gravity is 10.552, according to Bergman, but according to Kirwan it is less. A cubic foot weighs about 660 lbs. Its ductility is little inferior to that of gold. It is harder and more elastic that tin of iron. It is found native in thin plates or leaves, or in fine threads, or it is found mineralized by various substances. Great quantities of the metal are furnished by the mines of South America, and it is found in small quantities in Norway, Germany, Spain, the United State, etc. 2. Money; coin made of silver. 3. anything of soft splendor. Pallas-piteous of her plaintive cries, In slumber clos'd her silver-streamlining eyes. SIL'VER, a. 1. Made of silver; as a silver cup. 2. White like silver; as silver hair. Others on silver lakes and rivers bath'd their downy breast. 3. White, or pale; of a pale luster; as the silver moon. 4. Soft; as a silver voice or sound'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'he same composition as a rock or a pebble but with a size between them'. Please also see the note for Luke 17:28-29 about the word brimstone. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for Luke 17:2 about the word millstone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

We find forms of the word graven occurring 55 times in the Bible but only in this sentence within the New Testament. The King James Bible Companion defines this word as: 'Carved or engraved idol or image. Ex 20:4'.

Please see the note for 2Corinthians 2:10-11 about the word device. The functional definition for this word is: 'a plan or tool that is designed to accomplish a given purpose'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we ought. Ps 94:7-9; 106:20; 115:4-8; Isa 40:12-18; 44:9-20; Hab 2:19-20; Ro 1:20-23 graven. Ex 20:4; 32:4; Isa 46:5-6; Jer 10:4-10 General references. exp: Ex 20:4; 34:17; Isa 40:18.'.

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C17-S26 (Verse 30-31) God has changed how He judges men since Jesus died and rose from the dead.

Equivalent Section: the change declared.

First Step: God winked in the past.

And the times of this ignorance God winked at;

Second Step: God now commands repentance.

but now commandeth all men every where to repent:.

Equivalent Section: How God deals with all men now.

First Step: All men will be judged by God.

Because he hath appointed a day,
in the which he will judge the world in righteousness by that man whom he hath ordained;.

Second Step: God gave great assurance through the resurrection of Jesus.

whereof he hath given assurance unto all men,
in that he hath raised him from the dead.

17:15-34 tells us about Paul preaching at Athens. 17:22-32 tells us Paul's message at Mars' hill. Acts 17:32-34 has the reaction to Paul's message. This sentence required the listeners to make a decision. Some mocked when hearing of resurrection. Some sought to hear more.

The phrases in our sentence can be explained as:

The word and means: 'This sentence is added to the prior sentences of Paul's message. This sentence required the listeners to make a decision'.
The phrase And the times of this ignorance God winked at means: 'In the past, God gave mercy to ignorant men who tried to live right. God judges the heart and those whose heart's desire was to live right received a wink at their errors and sins'.
The phrase but now commandeth all men every where to repent means: 'The word but gives us a contrast with God now judging sin differently than in the past. God has commandeth all men every where to repent and God not judges men for their obedience'.
The phrase Because he hath appointed a day, in the which he will judge the world in righteousness means: 'Each and every man will face God and have his life judged for how much righteousness he lived by'.
The phrase by that man whom he hath ordained means: 'Jesus will be the judge of all men'.
The phrase whereof he hath given assurance unto all men, in that he hath raised him from the dead means: 'God gave us assurance of this future when He raised Jesus from the dead'.

There are certain parts of this sentence which men want to argue about but have only, at best, indirect Bible references for their arguments. I will not deal with such. We each will personally answer to God for our own righteousness and for how much we encourage others to live in righteousness or makes excuses that allow them to live in unrighteousness.

Please see the notes for 1Corinthians C14S42 and 2Corinthians 2:10-11 about the word ignorant. The functional definition for this word is: 'a lack of knowledge''.

We find forms of the word wink in: Job 15:12; Psalms 35:19; Proverbs 6:13; Proverbs 10:10; Acts 17:30. The Morrish Bible Dictionary defines this word as: 'The former times of ignorance God 'overlooked,' but now commandeth all men everywhere to repent, for a day has been appointed when the Lord Jesus will judge the habitable world in righteousness. Ac 17:30'.

Please see the note for Romans C11S32 about the word repentance. The functional definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Please see the note for Romans C1S10 and Galatians C2-S16 about the words righteous / righteousness. The functional definition for this word is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Philippians 1:9-11; James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the notes for Romans 3:5 and Romans C1S16 about the word unrighteousness.

Please see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition for this word is: 'pp. Appointed; instituted; established; invested with ministerial or pastoral functions; settled'.

Please see the note for Colossians C2S1 about the word assurance. The functional definition for this word is: 'The act of making a declaration in terms that furnish ground of confidence'. Please also see the note for Acts 2:36 about the words assure / assuredly. Please also see the Message called True Biblical Assurance. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. Please also see the message called Assurance, True Biblical.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the times. Ac 14:16; Ps 50:21; Ro 1:28; 3:23,25 but. Ac 3:19; 11:18; 20:21; 26:17-20; Mt 3:2; 4:17; Mr 6:12; Lu 13:5; 15:10; 24:47; Ro 2:4; 2Co 7:10; Eph 4:17-32; 5:6-8; Tit 2:11-12; 1Pe 1:14-15; 4:3 exp: Mt 9:13. General references. exp: Nu 15:27; Ec 12:14; Lu 5:32.
he hath appointed. Ac 10:42; Mt 25:31-46; Joh 5:22-23; Ro 2:5,16; 14:9-10; 1Co 4:5; 2Co 5:10; 2Ti 4:1; 2Pe 3:7; Jude 1:14-15 given assurance. or, offered faith. in that. Ac 17:18; 2:23-24,32; 3:15-16; 4:10; 5:30-32; 10:39-41; 13:30-31; Lu 24:46-48; 1Co 15:3-8 General references. exp: Ps 9:8; Ec 12:14; Joh 5:22; Ac 3:20; 10:40; 13:30; 26:8; 1Co 15:14.'.

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C17-S27 (Verse 32) the reaction to Paul's message.

Equivalent Section: Some called the truth of God foolishness.

And when they heard of the resurrection of the dead,
some mocked:.

Equivalent Section: Others decided to think about the message then seek more information.

and others said,
We will hear thee again of this matter.

17:15-34 tells us about Paul preaching at Athens. 17:22-32 tells us Paul's message at Mars' hill. Acts 17:32-34 has the reaction to Paul's message.

These are the common reactions to the Gospel even if the mockers tend to keep silent today. In their hearts, they mock and reject. However, God's Holy Spirit works on the hearts of those people who truly consider the message from God in their heart. And, in the last sentence of our chapter, those people who truly considered the message and let God's Holy Spirit deal with their heart, and that sentence says that certain men (and women) clave unto him, and believed.

Please see the note for Jude 1:18 about the word mock. Webster's 1828 dictionary defines this word as: 'v.t. 1. Properly, to imitate; to mimick; hence, to imitate in contempt or derision; to mimick for the sake of derision; to deride by mimicry. 2. to deride; to laugh at; to ridicule; to treat with scorn or contempt. As he was going up by the way, there came forth little children out of the city, and mocked him, saying, go up, thou bald head. 2 Kings 2. Mark 10. 3. to defeat; to illude; to disappoint; to deceive; as, to mock expectation. thou hast mocked means told me lies. Judg.16. 4. to fool; to tantalize; to play on in contempt. He will not Mock us with his blest sight, then snatch him hence.
MOCK, v.i. to make sport in contempt or in jest, or to speak jestingly. When thou mockest, shall no man make thee ashamed? Job.11.
MOCK, n. Ridicule; derision; sneer; an act manifesting contempt. Fools make a mock at sin. Prov.14. What shall be the portion of those who make a mock at every thing sacred? 1. Imitation; mimicry. Little used. MOCK, a. False, counterfeit; assumed; imitating reality, but not real. that superior greatness and mock majesty'. Please also see the note for Jude 1:18 about the word mocker. Webster's 1828 dictionary defines this word as: 'One that mocks; a scorner; a scoffer; a deride'.

Please see the note for Acts 8:21 about the word matter. Only part of the definition in Webster's 1828 matches the actually usage of this word within the Bible. The other dictionaries which I can access also give erroneous definitions. The part of the definition in Webster's 1828 , which matches every usage within the Bible is: 'a. the very thing supposed or intended. He grants the deluge to have come so very near the matter, that few escaped. b. Affair; business; event; thing; course of things. Matters have succeeded well thus far; observe how matters stand; thus the matter rests at present; thus the matter ended. Tohelp the matter, the alchimists call in many vanities from astrology. Some young female seems to have carried matters so far, that she is ripe for asking advice. c. Cause of any event, as of any disturbance, of a disease, or of a difficulty. When a moving machine stops suddenly, we ask, what is the matter? When a person is ill, we ask, what is the matter? When a tumult or quarrel takes place, we ask, what is the matter?'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'some. Ac 17:18; 2:13; 13:41; 25:19; 26:8,24-25; Ge 19:14; 2Ch 30:9-11; 36:16; Lu 22:63; 23:11,36; 1Co 1:23; 4:10; Heb 11:36; 13:13 We will. Ac 24:25; Lu 14:18; 2Co 6:2; Heb 3:7-8 General references. exp: Ac 26:8.'.

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C17-S28 (Verse 33) So Paul departed from among them

17:15-34 tells us about Paul preaching at Athens. 17:33-34 tells us that Paul departed from them but some who were there believed.

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C17-S29 (Verse 34) This type of behavior is a sign of true salvation.

Equivalent Section: What that did at a heart level.

Howbeit certain men clave unto him,
and believed:.

Equivalent Section: Who was included in the true believers.

among the which was Dionysius the Areopagite,
and a woman named Damaris,
and others with them.

17:15-34 tells us about Paul preaching at Athens. 17:33-34 tells us that Paul departed from them but some who were there believed.

Please see the note for Matthew 17:21 about the word Howbeit. Webster's 1828 defines this word as: 'adv. how, be, and it. Be it as it may; nevertheless; notwithstanding; yet; but; however'.

The word clave. is the past-tense form of the word cleave. Please see the note for Romans C12S7 about the word cleave. Webster's 1828 dictionary defines this word as: 'v.i. 1. to stick; to adhere; to hold to. My bones cleave to my skin. Ps. 102. Let my tongue cleave to the roof of my mouth. Ps. 137. Cleave to that which is good. Rom. 12. 2. to unite aptly; to fit; to sit well on. 3. to unite or be united closely in interest or affection; to adhere with strong attachment. A man shall leave father and mother, and cleave to his wife. Gen. 2. Math. 19. Cleave to Jehovah your God. Josh. 23.'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'certain. Ac 17:4; 13:48; Isa 55:10-11; Mt 20:16; Ro 11:5-6 the Areopagite. Ac 17:19; Joh 7:48-52; 19:38-42; Php 4:22'.

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Chapter theme is: Chapter theme is: Continuing the Second Mission Trip. Paul establishes the church in Corinth.

Acts Chapter 18

links to sentences in this chapter:

C18-S1 (Verse 1-2), C18-S2 (Verse 3), C18-S3 (Verse 4), C18-S4 (Verse 5), C18-S5 (Verse 6), C18-S6 (Verse 7), C18-S7 (Verse 8), C18-S8 (Verse 9-10), C18-S9 (Verse 11), C18-S10 (Verse 12-13), C18-S11 (Verse 14-15), C18-S12 (Verse 16), C18-S13 (Verse 17), C18-S14 (Verse 17), C18-S15 (Verse 18), C18-S16 (Verse 19), C18-S17 (Verse 20-21), C18-S18 (Verse 21), C18-S19 (Verse 22), C18-S20 (Verse 23), C18-S21 (Verse 24), C18-S22 (Verse 25), C18-S23 (Verse 26), C18-S24 (Verse 27-28)'.

In Acts 17 Paul had been run out of thessalonica (Acts 17:5-9) by the Jews which believed not. Paul and others then went to Berea (Acts 17:10) but the Jews which believed not followed Paul there and again got him run out of town. However, Paul left others to start a church and moved on to Athens alone. There many treated the gospel as an 'intellectual philosophy' and put it below the thinking of humans. Paul then left Athens and came to Corinth (Acts 18:1-2) and found Jews ([and] Priscilla) who had the same occupation (tentmakers) as Paul and they befriended Paul. It should be noted here that Paul, and others of his missionary team, worked jobs and were not full time missionaries relying solely upon support from sending churches. Yes, there are places where missionaries can't get a local job and, therefore, must have some other financial support. However, the current belief that only full time preachers and their families can be missionaries does not match what we find here in the Bible.

in this chapter we see Paul visiting several other cities and starting churches. We also see our Lord Jesus Christ protecting him. Therefore, the unbelieving Jews attacked the new believers. We are also introduced to Aquila and his wife Priscilla, who helped Paul and traveled with him as far as Ephesus. Paul left them there and when Apollos went to Ephesus and preached the baptism of John. Then Aquila and Priscilla took him unto them, and expounded unto him the way of God more perfectly. These two helped the start the churches in Corinth, Ephesus and Rome.

Acts 18:1-4 tells us that Paul went to Corinth and met Aquila and his wife Priscilla and they worked together as tentmakers. While there, Paul reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.

Acts 18:5-6 tells us that When Silas and Timotheus joined him, Paul started to testify to the Jews that Jesus was Christ. However, as before, many believed and many opposed. Therefore, Paul told them: Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

Acts 18:7-11 tells us that Paul stayed with a believer named Jason and preached for a year and six months with the assurance from the Lord that: Be not afraid, but speak, and hold not thy peace: forI am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.

Acts 18:12-17 tells us that the Jews, again, made insurrection with one accord against Paul, and brought him to the judgment seat. But the deputy of Achaia refused to get involved in a religious dispute.

Acts 18:18-21 tells us that Paul took Aquila and his wife Priscilla to Ephesus. After Paul testified in the synagogue there, he left Aquila and his wife Priscilla in Ephesus but he continued to Jerusalem for an upcoming Jewish religious feast.

Acts 18:22-23 tells us how Paul went there and that he was strengthening all the disciples along the way.

Acts 18:24- tells us that Apollos went to Ephesus and preached the baptism of John. Then Aquila and Priscilla took him unto them, and expounded unto him the way of God more perfectly. When he moved on, he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

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C18-S1 (Verse 1-2) The included section of this sentence is separated below.

Paul traveled to Corinth next.

Equivalent Section: Where Paul went and what he did upon arrival.

First Step: Paul traveled.

After these things Paul departed from Athens,
and came to Corinth;.

Second Step: Who he found in Corinth.

And found a certain Jew named Aquila,
born in Pontus,
lately come from Italy,
with his wife Priscilla;.

Third Step: (See Below):.

Equivalent Section: Paul sought out Aquila and Priscilla.

and came unto them.

The included part from the third Step, above. Why Aquila and Priscilla were in Corinth.

(because that Claudius had commanded all Jews to depart from Rome).

Please also see the Message called Tent-Maker Ministry for the application of these verses in the life of the believer.

The phrases in our sentence can be explained as:

The phrase After these things Paul departed from Athens, and came to Corinth means: 'Where Paul went next'.
The phrase And found a certain Jew named Aquila means: 'This was the husband of this important non-preacher married couple'.
The phrase born in Pontus, lately come from Italy means: 'Where he was fRomans how he arrived in Corinth'.
The phrase with his wife Priscilla means: 'This was the wife of this important non-preacher married couple'.
The phrase (because that Claudius had commanded all Jews to depart from Rome:) means: 'Why they arrived in Corinth'.
The phrase and came unto them means: 'Paul went to them'.

Please see the note for Romans 16:3-4 about Aquila and Priscilla. That note explains every place where we read about this couple.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Conceived life is brought into the world'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Colossians C3S13 about the words wife / wives. The functional definition for this word is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'.

Please see the note for Acts 2:10 about Rome. Smith's Bible Dictionary defines this word as: 'the famous capital of the ancient world, is situated on the Tiber at a distance of about 15 miles from its mouth. the "seven hills,"
Re 17:9: which formed the nucleus of the ancient city stand on the left bank. On the opposite side of the river rises the far higher side of the Janiculum. Here from very early times was a fortress with a suburb beneath it extending to the river. Modern Rome lies to the north of the ancient city, covering with its principal portion the plain to the north of the seven hills, once known as the Campus Martius, and on the opposite bank extending over the low ground beneath the Vatican to the north of the ancient Janiculum. Rome is not mentioned in the Bible except in the books of Maccabees and in three books of the New Testament, viz., the Acts, the Epistle to the Romans and the Second Epistle to Timothy.
1. Jewish inhabitants. the conquests of Pompey seem to have given rise to the first settlement of Jews at Rome. the Jewish king Aristobulus and his son formed part of Pompey's triumph, and many Jewish captives and immigrants were brought to Rome at that time. A special district was assigned to them, not on the site of the modern Ghetto, between the Capitol and the island of the Tiber, but across the Tiber. Many of these Jews were made freedmen. Julius Caesar showed them some kindness; they were favored also by Augustus, and by Tiberius during the latter part of his reign. It is chiefly in connection with St. Paul's history that Rome comes before us in the Bible. In illustration of that history it may be useful to give some account of Rome in the time of Nero, the "Caesar" to whom St. Paul appealed, and in whose reign he suffered martyrdom.
2. the city in Paul's time. --The city at that time must be imagined as a large and irregular mass of buildings unprotected by an outer wall. It had long outgrown the old Servian wall; but the limits of the suburbs cannot be exactly defined. Neither the nature of the buildings nor the configuration of the ground was such as to give a striking appearance to the city viewed from without. "Ancient Rome had neither cupola nor camyanile," and the hills, never lofty or imposing, would present, when covered with the buildings and streets of a huge city, a confused appearance like the hills of modern London, to which they have sometimes been compared. the visit of St. Paul lies between two famous epochs in the history of the city, viz, its restoration by Augustus and its restoration by Nero. the boast of Augustus is well known, "that he found the city of brick, and left it of marble." Some parts of the city, especially the forum and Campus Martius, must have presented a magnificent appearance, of which Niebur's "Lectures on Roman History," ii. 177, will give a general idea; but many of the principal buildings which attract the attention of modern travellers in ancient Rome were not yet built. the streets were generally narrow and winding, flanked by densely crowded lodging-houses (insulae) of enormous height. Augustus found it necessary to limit their height to 70 feet. St, Paul's first visit to Rome took place before the Neronian conflagration but even after the restoration of the city which followed upon that event, many of the old evils continued. the population of the city has been variously estimated. Probably Gibbon's estimate of 1,200,000 is nearest to the truth. One half of the population consisted, in all probability, of slaves. the larger part of the remainder consisted of pauper citizens supported in idleness by the miserable system of public gratuities. there appears to have been no middle class, and no free industrial population. Side by side with the wretched classes just mentioned was the comparatively small body of the wealthy nobility, of whose luxury and profligacy we learn so much from the heathen writers of the time, Such was the population which St. Paul would find at Rome at the time of his visit. We learn from the Acts of the Apostles that he was detained at Rome for "two whole years," "dwelling in his own hired house with a soldier that kept him,"
Ac 28:16,30: to whom apparently, according to Roman custom, he was hound with a chain.
Ac 28:20; Eph 6:20; Phm 1:13: Here he preached to all that came to him, no man forbidding him.
Ac 28:30-31: It is generally believed that on his "appeal to Caesar" he was acquitted, and after some time spent in freedom, was a second time imprisoned at Rome. Five of his epistles, viz., those to the Colossians, Ephesians, Philippians, that to Philemon, and the Second Epistle to Timothy, were in all probability written from Rome, the latter shortly before his death
2Ti 4:6: the others during his first imprisonment. It is universally believed that he suffered martyrdom at Rome.
3. the localities in and about Rome especially connected with the life of Paul are-- (1) the Appian Way, by which he approached Rome.
Ac 28:15
(2) "The palace," Or "Caesar's court" (praetorium,)
Phm 1:13: this may mean either the great camp of the Praetorian guards which Tiberius established outside the walls on the northeast of the city, or, as seems more probable, a barrack attached to the imperial residence on the Palatine. there is no sufficient proof that the word "praetorium" was ever used to designate the emperors palace, though it is used for the official residence of a Roman governor.
Joh 18:28; Ac 23:35: the mention of "Caesar's household,"
Phm 1:25: confirms the notion that St. Paul's residence was in the immediate neighborhood of the emperor's house on the Palatine. (3) the connection of other localities at home with St. Paul's name rests only on traditions of more or less probability. We may mention especially-- (4) the Mamertine prison, of Tullianum, built by Ancus Martius near the forum. It still exists beneath the church of St. Giuseppe dei Falegnami. It is said that St. Peter and St. Paul were fellow prisoners here for nine months. this is not the place to discuss the question whether St. Peter was ever at Rome. It may be sufficient to state that though there is no evidence of such a visit in the New Testament, unless Babylon in
1Pe 5:13: is a mystical name for Rome yet early testimony and the universal belief of the early Church seems sufficient to establish the fact of his having suffered martyrdom there. [PETER] the story, however, of the imprisonment in the Mamertine prison seems inconsistent with
See Peter : 2Ti 4:11
(5) the chapel on the Ostian road which marks the spot where the two apostles are said to, have separated on their way to martyrdom. (6)The supposed scene of St. Paul's martyrdom, viz., the church of St. Paolo alle tre fontane on the Ostian road. to these may be added -- (7) the supposed scene of St. Peter's martyrdom, viz., the church of St. Pietro in Montorio, on the Janiculum. (8) the chapel Domine que Vadis, on the Aypian road,the scene of the beautiful legend of our Lord's appearance to St. Peter as he was escaping from martyrdom. (9) the places where the bodies of the two apostles, after having been deposited first in the catacombs, are supposed to have been finally buried --that of St. Paul by the Ostian road, that of St. Peter beneath the dome of the famous Basilica which bears his name. We may add, as sites unquestionably connected with the Roman Christians of the apostolic age-- (10) the gardens of Nero in the Vatican. Not far from the spot where St. Peter's now stands. Here Christians, wrapped in the skins of beasts, were torn to pieces by dogs, or, clothed in inflammable robes, were burnt to serve as torches during the midnight games. Others were crucified. (11) the Catacombs. these subterranean galleries, commonly from 8 to 10 feet in height and from 4 to 6 in width, and extending for miles, especially in the neighborhood of the old Appian and Nomentan Ways, were unquestionably used as places of refuge, of worship and of burial by the early Christians. the earliest dated inscription in the catacombs is A.D. 71. Nothing is known of the first founder of the Christian Church at Rome. Christianity may, perhaps, have been introduced into the city not long after the outpouring of the Holy Spirit on the day of Pentecost by the "strangers of Rome, who were then at Jerusalem,
Ac 2:10: It is clear that there were many Christians at Rome before St. Paul visited the city.
Ro 1:8,13,15; 15:20: the names of twenty-four Christians at Rome are given in the salutations at the end of the Epistle to the Romans. Linus, who is mentioned
2Ti 4:21: and Clement, Phil 4:3 are supposed to have succeeded St. Peter as bishops of Rome'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'departed. Ac 17:32-33 Corinth. Ac 19:1; 1Co 1:2; 2Co 1:1,23; 2Ti 4:20
Aquila. Ac 18:26; Ro 16:3-4; 1Co 16:19; 2Ti 4:19 Pontus. Ac 2:9; 1Pe 1:1 Claudius. Ac 11:28'.

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C18-S2 (Verse 3) Why Paul worked with Aquila and Priscilla.

Equivalent Section: Paul was a tentmaker like Aquila and Priscilla.

And because he was of the same craft,
he abode with them,
and wrought:.

Equivalent Section: Why they worked together.

for by their occupation they were tentmakers.

The phrases in our sentence can be explained as:

The word and means: 'This sentence is added to the prior sentence and tells us more about the relationship between Paul and Aquila and Priscilla'.
The phrase And because he was of the same craft means: 'They were all tentmakers'.
The phrase he abode with them means: 'Paul lived with Aquila and Priscilla'.
The phrase and wrought means: 'Paul worked as a tentmaker'. One of the doctrinal errors currently taught is that someone can not go to the mission field unless they first spend years raising support so that they don't have to work on the mission field. Please also see the Message called Tent-Maker Ministry.
The phrase for by their occupation they were tentmakers means: 'This was how they earned their money'.

We find forms of the word craft in: Daniel 8:25; Mark 14:1; Acts 18:3; Acts 19:25; Acts 19:27; Revelation 18:22. Webster's 1828 defines this word as: 'n. 1. Art; ability; dexterity; skill. Poesy is the poets skill or craft of making-- 2. Cunning, art or skill, in a bad sense, or applied to bad purposes; artifice; guile; skill or dexterity employed to effect purposes by deceit. The chief priests and scribes sought how they might take him by craft, and put him to death. Mark 14. 3. Art; skill; dexterity in a particular manual occupation; hence, the occupation or employment itself; manual art; trade. Ye know that By this craft we have our wealth. Acts 19. 4. All sorts of vessels employed in loading or unloading ships, as lighters, hoys, barges, scows, etc. Small craft is a term given to small vessels of all hinds, as sloops, schooners, cutters, etc.'. The functional definition for this word is: 'Ability to make something'. Please also see the note for 1Corinthians C3S21 about the word crafty. Please also see the note for Galatians C5S20 about the word witchcraft.

Please see the note for 2Corinthians 5:5 about the word wrought. Webster's 1828 dictionary defines this word as: 'Worked; formed by work or labor; as wrought iron. 2. Effected; performed. She hath wrought a good work upon me. Matthew 26. 3. Effected; produced. He wrought the public safety. A great change was wrought in his mind. this wrought the greatest confusion in the unbelieving Jews. 4. Used in labor. the elders of that city shall take a heifer that hath not been wrought with. Deuteronomy 21. 5. Worked; driven; as infection wrought out of the body. Not used. 6. Actuated. Vain Morat, by his own rashness wrought-- 7. Worked; used; labored in. the mine is still wrought. 8. formed; fitted. He that hath wrought us for the self-same thing is God. 2 Corinthi and 5. 9. Guided; managed. Not used. 10. Agitated; disturbed. My dull brain was wrought with things forgot. Wrought on or upon, influenced; prevailed on. His mind was wrought upon by divine grace. Wrought to or up to, excited; inflamed. their minds were wrought up to a violent passion. She was wrought up to the tenderest emotion of pity'.

We find forms of the word occupation in: Genesis 46:33; Genesis 47:3; Jonah 1:8; Acts 18:3; Acts 19:25. Webster's 1828 defines this word as: 'n. L. occupatio. 1. the act of taking possession. 2. Possession; a holding or keeping; tenure; use; as lands in the occupation of AB. 3. that which engages the time and attention; employment; business. He devotes to study all the time that his other occupations will permit. 4. the principal business of one's life; vocation; calling; trade; the business which a man follows to procure a living or obtain wealth. Agriculture, manufactures and commerce furnish the most general occupations of life. Painting, statuary, music, are agreeable occupations. Men not engaged in some useful occupation commonly fall into vicious courses'. Please also see the note for Luke 19:13 about the word occupy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and wrought. Ac 20:34-35; 1Co 4:12; 9:6-12; 2Co 11:9; 1Th 2:9; 2Th 3:8-9 General references. exp: Ge 46:31.'.

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C18-S3 (Verse 4) What Paul did while waiting for the rest of his mission team.

And he reasoned in the synagogue every sabbath,
and persuaded the Jews and the Greeks.

We see here that we are to always try to be a witness, even if we are alone.

Please see the note for Romans C8S40 about the word persuade. Webster's 1828 Dictionary defines for this word as: 'influence by argument, advice, intreaty or expostulation; to draw or incline the will to a determination by presenting motives to the mind. I should be glad, if I could persuade him to write such another critick on anything of mine. Almost thou persuadest me to be a christian. Acts.26. 2. to convince by argument, or reasons offered; or to convince by reasons suggested by reflection or deliberation, or by evidence presented in any manner to the mind. Beloved, we are persuaded better things of you. Heb.6. 3. to inculcate by argument or expostulation. Little used. 4. to treat by persuasion. Not in use'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Ac 13:14-52; 14:1; 17:1-3,11,17; 19:8; Lu 4:16 persuaded. Ac 18:13; 13:43; 19:26; 26:28; 28:23; Ge 9:27; 2Ch 32:11; Lu 16:31; 2Co 5:11 General references. exp: Ac 18:13.'.

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C18-S4 (Verse 5) Paul became more bold with others supporting him spiritually.

And when Silas and Timotheus were come from Macedonia,
Paul was pressed in the spirit,
and testified to the Jews that Jesus was Christ .

The phrases in our sentence can be explained as:

The word And means: 'This sentence is added to the prior sentences of this chapter. It tells us of a change in the ministry of Paul and the reason for that change'.
The phrase when Silas and Timotheus were come from Macedonia means: 'This is when the change occurred and the reason for it. Paul now had spiritual support from Silas and Timotheus'. Thus we see the need for others to support and encourage us in the ministry.
The phrase Paul was pressed in the spirit means: 'This was his own spirit which was pressed because he was the leader and he was not being as fervent as he had been at prior times'.
The phrase and testified to the Jews that Jesus was Christ means: 'In the prior sentence, we saw that Paul reasoned with the Jews in the Synagogue and that he tried a soft approach. However, he is now being more forceful as He testified to the Jews that Jesus was Christ'.

Starting in the prior sentence, we saw that Paul reasoned with the Jews in the Synagogue, like other times, but that was when he was trying a soft approach. However, this sentence tells us that Paul was pressed in the spirit. That is, Paul's spirit felt the need to become more effective. And, Paul felt pressed to become more effective when his companions caught up with him. As a side note, as seen in Athens and here, even Paul was less bold and less effective when by himself and was more effective to the Lord when supported by other believers.

As the note for this sentence, in the Word Study on Spirit, says: this verse is found under Man's Spirit for the point titled 'We are to commit (our) spirit to God because thou hast redeemed me. When we do that, God can stir our spirit to do His work. God gives us His Holy Spirit in the Church Age so that our spirit can do His work in response to His Spirit stirring our spirit.' in this chapter, Paul had been reasoning in the synagogue every sabbath, but he had not been preaching and proving that Jesus was Christ using the Old Testament scriptures. That changed with this sentence.

This sentence tells us that Paul then preached that Jesus was Christ. That is, (as supported by all other similar verses in Acts) that the man Jesus fulfilled the Old Testament prophecies about the Christ, which these Jews knew quite well. Given the reaction of these Jews, and as seen elsewhere in Acts, we can conclude that Paul went on the prove, from Scripture, that as Christ, Jesus must also be 'God in human flesh' and that the personal promises from God to man through Christ are only obtainable to those that accept that Jesus was Christ.

This web site has shown that Jesus and Christ are two different roles of the Son of God and are not interchangeable even though the Bible teaches that Jesus was/is the Christ. Your pastor has a personal name. His nameans pastor are not interchangeable, even though people address him as pastor because there are times that people deal with him outside of his role as pastor and there (hopefully) will be other men who full the role of pastor of your church.

Even though there is only one person in all time who is Christ, that does not change the fact that the Bible teaches that Christ is a role and that there are definite differences between the use of Jesus and of Christ within the Bible. While all of the sentences used within this study (directly or indirectly) support this claim, it is often useful to have sentences which show a truth in a compact manner. For example, Acts 2:36 tells us God hath made...Jesus...both Lord and Christ. Of course, when something is made, it was not that before it was made. (Please see the note for Acts 2:36 for more details on this doctrine.) In addition, when we are told that someone was or is some role, the grammar lets us know that there is a difference between the role and the person who was/is filling that role. In that context, the Bible tells us that Jesus was/is the Christ in Matthew 1:16; Matthew 16:16, Matthew 16:20; Matthew 26:63; Mark 8:29; Mark 14:61; Luke 3:15; Luke 9:20; Luke 22:67; John 1:20, John 1:41; John 3:28; John 4:29, John 4:42; John 7:41; John 10:24; John 11:27; John 20:31; Acts 18:5, Acts 18:28; 1John 2:22; 1John 5:1. Please see the notes associated with those verses for more details on this doctrine.

The next sentence is added to this one by starting with the word And. Please also see the note for it due to contextual requirements.

Silas is best known as 'Paul's partner on his second missionary trip'.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for Psalms 119 about the words testimony / testimonies. Please also see the Message called Testimony of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Silas. Ac 17:14-15; 1Th 3:2 exp: Ac 15:22. was. Ac 4:20; 17:16; Job 32:18-20; Jer 6:11; 20:9; Eze 3:14; Mic 3:8; Lu 12:50; 2Co 5:14; Php 1:23 (Gr) and testified. Ac 18:28; 2:36; 9:22; 10:42; 17:3; 20:21; Joh 15:27; 1Pe 5:12 was Christ. or, is the Christ. Da 9:25-26; Joh 1:41; 3:28; 10:24 exp: Ac 18:28.'.

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C18-S5 (Verse 6) Paul's response to the unbelieving Jews.

Equivalent Section: Paul told them he would not try to reach the Jews again.

First Step: What they did and what Paul pointed out that they did.

And when they opposed themselves,
and blasphemed,
he shook his raiment,
and said unto them,
Your blood be upon your own heads;.

Second Step: Paul told them his spiritual position.

I am clean:.

Equivalent Section: Paul told them he would concentrate on reaching the Gentiles.

from henceforth I will go unto the Gentiles.

The phrases in our sentence can be explained as:

The word And means: 'This sentence is added to the prior sentences of this chapter. It tells us of the changed response from the unbelieving Jews when Paul made it clear to them that their religious doctrine opposed scripture.'.
The phrase when they opposed themselves means: 'They claimed different doctrines which opposed each other'. They refused to accept where their doctrines contradicted each other and contradicted scripture.
The phrase and blasphemed means: 'They spoke against the character of God as well as speaking against His word'.
The phrase he shook his raiment, and said unto them means: 'Paul symbolically and verbally told them that he was no longer responsible for their souls'.
The phrase Your blood be upon your own heads means: 'They were responsible for their own spiritual life. Paul had no more responsibility for telling them God's truth'.
The phrase I am clean means: 'Paul had fulfilled his responsibility towards them'.
The phrase from henceforth I will go unto the Gentiles means: 'This was Paul's future plan of ministry'. Paul still tried to reach the Jews, but he concentrated on reaching the Gentiles.

Please see the note for 2Thessalonians 2:4 about the word oppose. Webster's 1828 defines this word as: 'to set; against; to put in opposition, with a view to counterbalance or countervail, and thus to hinder defeat, destroy or prevent effect; as, to oppose one argument to another. I may without presumption oppose my single opinion to his. 2. to act against; to resist, either by physical means, by arguments or other means. the army opposed the progress of the enemy, but without success. Several members of the house strenuously opposed the bill, but it passed. 3. to check; to resist effectually. the army was not able to oppose the progress of the enemy. 4. to place in front; to set opposite. 5. to act against, as a competitor'.

Please see the notes for Mark 2:6-7 about the word blasphemy. The functional definition for this word is: 'Speaking evil of God'.

The word shook is a past-tense form of the word shake. Please see the note for Luke 6:47-48 about the word shake. Webster's 1828 defines this word as: 'to cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. to make to totter or tremble. the rapid wheels shake the heav'n's basis. Milton. 3. to cause to shiver; as, an ague shakes the whole frame. 4. to throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. to throw away; to drive off. 'Tis our first intent to shake all cares and business from our age. See Shake off. Shak. 6. to move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. to cause to waver or doubt; to impair the resolution of; to depress the courage of. that ye be not soon shaken in mind. 2 thess. 2. 8. to trill; as, to shake a note in music'.

Please see the note for Luke 9:29 about the word raiment . Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

Please see the note for Acts 1:7 about the word own. Webster's 1828 defines this word as: 'Belonging to; possessed; peculiar; usually expressing property with emphasis, or in express exclusion of others. It follows my, your, his, their, thy, her. God created man in his own image. Adam begat a son in his own likeness. Let them fall by their own counsel. He washed us from our sins in his own blood. In the phrases, his own nations, his own country, the word own denotes that the person belongs to the nation or country. 2. Own often follows a verb; as, the book is not my own, that is, my own book. 3. It is used as a substitute. That they may dwell in a place of their own. 2Sam. 7. in this use, a noun cannot follow own. 4. "He came to his own, and his own received him not," that is, his own nation or people; own being here used as a substitute, like many other adjectives.
OWN, v.t. from the adjective. 1. to have the legal or rightful title to; to have the exclusive right of possession and use. A free holder in the United states owns his farm. Men often own land or goods which are not in their possession. 2. to have the legal right to, without the exclusive right to use; as, a man owns the land in front of his farm to the middle of the highway. 3. to acknowledge to belong to; to avow or admit that the property belongs to. When you come, find me out and own me for your son. 4. to avow; to confess, as a fault, crime or other act; that is, to acknowledge that one has done the act; as, to own the faults of youth; to own our guilt. the man is charged with theft, but he has not owned it. 5. In general, to acknowledge; to confess; to avow; to admit to be true; not to deny; as, to own our weakness and frailty. Many own the gospel of salvation more from custom than conviction.'. Please also see the note for Acts 27:11 about the word owner.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'The uppermost part of the human body, or the foremost part of the body of prone and creeping animals. this part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person, in the phrase, let the evil fall on my head'. Please also see the note for Matthew 14:10 about the word beheaded. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

Please see the note for Hebrews 9:13-14 about the word unclean. The functional definition for this word is: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% committed to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. They are devils. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the note for James 4:8 about the word cleanse.

Please see the note for 2Corinthians 5:14-15 about the word henceforth. The functional definition for this word is: 'from this time forward'.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ac 13:45; 19:9; 26:11; Lu 22:65; 1Th 2:14-16; 2Ti 2:25; Jas 2:6-7; 1Pe 4:4,14 exp: Ac 13:51. he shook. Ac 13:51; Ne 5:13; Mt 10:14; Lu 9:5; 10:10-11 Your. Ac 20:26-27; Le 20:9,11-12; 2Sa 1:16; Eze 3:18-19; 18:13; 33:4,8-9; 1Ti 5:22 rom. Ac 13:46-47; 19:9-10; 26:20; 28:28; Mt 8:11; 21:43; 22:10; Ro 3:29; 9:25-26,30-33; 10:12-13; 11:11-15 General references. exp: Mr 8:13; Ac 28:24.'.

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C18-S6 (Verse 7) Where Paul stayed in Corinth.

And he departed thence,
and entered into a certain man's house,
named Justus,
one that worshipped God,
whose house joined hard to the synagogue.

In the note for this verse, in the Word Study on Worship, we read: this sentence is in the Worship-Applications under 'Worship is a personal act that often requires personal sacrifice'. Justus appears to be the first native of Corinth to be saved. Aquila and Priscilla may have been saved before him, but they had come to Corinth only after the emperor kicked all Jews out of Rome. So, they were not native the Corinth. This is where we see Paul say Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. When he was ready to leave the city, Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: forI am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. In addition, to Justus we read that Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthi and hearing believed, and were baptized. So we see that one man who truly worships God can lead to many being saved and a church started.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for 1Corinthians C6S26 about the word join. Webster's 1828 dictionary defines join as: 'v.t. L. jungo, jungere; jungo for jugo, jugum; Eng. yoke; Gr. a yoke, and a pair, to join. 1. to set or bring one thing in contiguity with another. Woe to them that join house to house, that lay field to field. Is.5. 2. to couple; to connect; to combine; as, to join ideas. 3. to unite in league or marriage. Now Jehoshaphat had riches and honor in abundance, and joined affinity with Ahab. 2 Ch.18. What God hath joined together, let not man put asunder. Matt.19. 4. to associate. Go near and join thyself to this chariot. Acts.8. 5. to unite in any act. Thy tuneful voice with numbers join. 6. to unite in concord. But that ye be perfectly joined together in the same mind, and in the same judgment. 1 Cor.1. The phrase, to join battle, is probably elliptical, for join in battle; or it is borrowed from the Latin, committee proelium, to send together the battle. In general, join signifies to unite two entire things without breach or intermixture, by contact or contiguity, either temporary or permanent. It differs from connect, which signifies properly, to unite by an intermediate substance. But join, unite, and connect are often used synonymously.
v.i. to grow to; to adhere. the place where two bones of the body join, is called a joint or articulation. 1. to be contiguous, close or in contact; as when two houses join. 2. to unite with in marriage, league, confederacy, partnership or society. Russia and Austria joined in opposition to Buonaparte's ambitious views. Men join in great undertakings, and in companies for trade or manufacture. they join in entertainments and amusements. they join in benevolent associations. It is often followed by with. Any other may join with him that is injured, and assist him in recovering satisfaction. Should we again break thy commandments, and join in affinity with the people of these abominations? Ezra 9.'. Please also see the note for Colossians 2S10 about the word joints. Please also see the note for Philemon 1:8 about the word enjoin.

Please see the note for John 6:60 about the word hard. The functional definition for this word is: 'Firm; solid; compact; not easily penetrated, or separated into parts; not yielding to pressure; applied to material bodies, and opposed to soft; as hard wood; hard flesh; a hard apple. 2. Difficult; not easy to the intellect. In which are some things hard to be understood. 2 Pet.3'. Please also see the note for Hebrews 3:13 about the word harden.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Justus. Col 4:11 worshipped. Ac 10:2,22; 13:42; 16:14; 17:4 General references. exp: Ac 28:24.'.

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C18-S7 (Verse 8) Many Jews in Corinth were saved and baptized.

First Step: the chief ruler of the synagogue believed on the Lord and made sure that other Jews heard the Old Testament scriptures which led to his believing.

And Crispus,
the chief ruler of the synagogue,
believed on the Lord with all his house;.

Second Step: Many other Jews also believed and acted on their belief by being baptized.

and many of the Corinthi and hearing believed,
and were baptized .

Notice that Crispus believed on the Lord. This means that he believed the Old Testament scriptures which told him what the Lord required. And, it means that he understood and obeyed the Lord even when it went against popular religious traditional doctrine. In addition, all his house believed. Unlike many of today, he ruled all his house and he made sure that they understood the same scriptures as he understood so that they also believed.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler.'.

The doctrinal meaning of the word baptize is 'identification'. John's baptism 'identified people with true repentance'. Baptism of the Holy Ghost 'identified people a changed life due to having God's life in them'. Please see the messages called Basic doctrine of Baptism and Baptism Gets God's Mercy. Also, Acts 19 tells us about people who repented and were baptized with John's baptism, but were not saved. He only prepared the way of the Lord but people still had to accept Jesus as their Lord in an ongoing personal relationship in order to be truly saved. (That is the main lesson of the reference in Acts 19).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Crispus. 1Co 1:14 the chief. Ac 18:17; 13:15; Mr 5:35 believed. Ac 10:2; 16:14-15,34; Ge 17:27; 18:19; Jos 24:15 hearing. Ac 2:37-41; 8:12,35-38; Mt 28:19; Mr 16:15-16; Ro 10:14-17; 1Co 1:13-17 General references. exp: Ac 28:24.'.

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C18-S8 (Verse 9-10) Paul received a commandment from the Lord in a vision.

Equivalent Section: .

Then spake the Lord to Paul in the night by a vision,
Be not afraid,
but speak,
and hold not thy peace:.

Equivalent Section: .

For I am with thee,
and no man shall set on thee to hurt thee:.

Equivalent Section: .

for I have much people in this city.

The phrases in our sentence can be explained as:

The word Then means: 'after the prior sentence occurred. The start of a church happened before Paul was encouraged to make it reach many more people'. There are times that we must obey God's commandment to us before God gives is a greater vision.
The phrase Then spake the Lord to Paul in the night by a vision means: 'This is how God revealed His will before the New Testament was written. God now reveals His will to His people as they study His word and meditate on what he commands in it. God completed the word of God when John finished Revelation and He now reveals what is written in the word of God but does not give new revelation beyond it. That written, God does still give personal commands to His people'.
The phrase Be not afraid, but speak, and hold not thy peace means: 'He was told to obey Isaiah 58:1 '.
The phrase For I am with thee means: 'This is the main promise that all of God's people are to obey'.
The phrase and no man shall set on thee to hurt thee means: 'Consider all that Paul endured on his mission trips including being stoned and left for dead'.
The phrase for I have much people in this city means: 'This is why God gave this command to Paul'.

The First Equivalent Section tells us that the Lord commanded Paul to stay where he was and be a witness. The Second Equivalent Section promises protection from the Lord. The third Equivalent Section tells why: God has much people in this city. All three Equivalent Sections have to do with the ministry of the gospel and tell us that the Lord will protect those that are where the Lord sends them and are doing as he commands.

Sometimes, preachers get harassed about the quality of their people. From what we read about these people in 1Corinthians, we can't say that they were the best quality. However, many churches wouldn't stand and a lot higher on God's scale. Yes, according to their religious pride, they are a lot better but God's spiritual standard and a proud religious standard are definitely different. The point is that a good servant of God goes where he is sent and does what he is told even when the results are less than what we might desire.

One of the reason that Lord is used here is because the Lord wanted obedience without challenge and Paul understood that he could object and question Jesus or Christ but not the Lord. In addition, Lord is used here because these people were saved but remained spiritually immature. If they were maintaining their ongoing personal relationship with Christ or following the example of Jesus they would have become more spiritually mature. However, before 1Corinthians was written, many of them were acting like tax-cheats who insist that they are good citizens because they haven't done time. Like many people of this type, they over-reacted when they were made to see how the sinner made them look to others. However, the change in tone of 2Corinthians shows that many of them actually did mature spiritually.

In addition, we see a difference in the treatment of Paul from prior cities. In Philippi he was beat and jailed. He was run out of Damascus, Jerusalem, thessalonica, Berea and other cities by unbelieving Jews. However, Corinth was (supposedly) a major worldly trade city that prided itself on a cosmopolitan attitude. Riots and killings by religious fanatics wasn't tolerated. In Acts 18:12-16 we are told that these unbelieving Jews tried to have Paul beat and jailed the deputy of Achaia. drave them from the judgment seat. Then when there was a retaliation (Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat), he ignored it (and Gallio cared for none of those things). By doing so he sent a message to others that fanatical behaviour would not be protected and that the local citizens would be allowed to kill or drive off fanatics. So while this protected Paul, it also created an environment which promoted spiritual immaturity.

While we are not to become violent and hit or physically hurt those of differing faiths, God still expects us to mature spiritually and display a different lifestyle which will show the difference in the lives of people who obey the God of the Bible and those people who follow other so-called gods.

in this sentence, Lord is used because it is through the role of Lord that God established governments and as Lord he had established a government which would prevent the persecution that Paul had experienced elsewhere. Lord is also used because God had much people in this city and we are saved by calling upon the name of the Lord (Acts 2:21; Romans 10:13; also see those notes for further references) and not by 'saying a prayer to Jesus' or obeying rules that supposedly come from Christ. (Calling upon the name of the Lord means: 'Trusting in His power and authority as the greatest power and authority that exists anywhere'.) Finally, Lord is also used in this sentence because it is the Lord Who tells us where to go and how to minister, as the Lord did with Paul in this sentence.

Please see the note for John 11:10 about the word night. Fausset's Bible Dictionary defines this word as '(1) the time of distress (Isa 21:12). (2) Death, the time when life's day is over (Joh 9:4). (3) Children of night, i.e. dark deeds, filthiness, which shuns daylight (1Th 5:5). (4) the present life, compared with the believer's bright life to come (Ro 13:12)'. Please also see the note for Matthew 25:6 about the word midnight.

Please see the note for Luke 1:22 about the word vision. The Morrish Bible Dictionary defines this word as: 'By means of visions God often vouchsafed to make known His will. When Samuel was a child, before the word of Jehovah was revealed to him, for a time 'there was no open vision.' 1Sa 3:1,15. With the prophets they were frequently employed: more than twenty times we read of them in Daniel. In the future when the Spirit will be poured out, Israel's sons and daughters will prophesy; the old men will dream dreams, and the young men will see visions. Joe 2:28; Ac 2:17. the book of Revelation is a series of visions. Re 1:2.'.

Please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not.

The word held is the past-tense form of the word hold. The functional definition for this word is: 'To stop; to confine; to restrain from escape; to keep fast; to retain'. Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. Please also see the note for Luke 24:15 about the word holden. Please see the note for Luke 24:15 about the word holden.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. Webster's 1828 dictionary defines peace as: 'n. L. pax, paco, to applease. 1. In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind. 2. Freedom from war with a foreign nation; public quiet. 3. Freedom from internal commotion or civil war. 4. Freedom from private quarrels, suits or disturbance. 5. Freedom from agitation or disturbance by the passions, as from fear, terror, anger, anxiety or the like; quietness of mind; tranquility; calmness; quiet of conscience. Great peace have they that love the law. Ps.119. 6. heavenly rest; the happiness of heaven. 7. Harmony; concord; a state of reconciliation between parties at variance. 8. Public tranquility; that quiet, order and security which is guaranteed by the laws; as, to keep the peace; to break the peace. This word is used in commanding silence or quiet; as, peace to this troubled soul. Peace, the lovers are asleep. Tobe at peace, to be reconciled; to live in harmony. Tomake peace, to reconcile, as parties at variance. Tohold the peace, to be silent; to suppress one's thoughts; not to speak.'. Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see the note for Mark 16:17-18 about the word hurt. Webster's 1828 defines this word as: 'to bruise; to give pain by a contusion, pressure, or any violence to the body. We hurt the body by a severe blow, or by tight clothes, and the feet by fetters. Ps.105. 2. to wound; to injure or impair the sound state of the body, as by incision or fracture. 3. to harm; to damage; to injure by occasioning loss. We hurt a man by destroying his property. 4. to injure by diminution; to impair. A man hurts his estate by extravagance. 5. to injure by reducing in quality; to impair the strength, purity or beauty of. Hurt not the wine and the oil--Rev.6. 6. to harm; to injure; to damage, in general. 7. to wound; to injure; to give pain to; as, to hurt the feelings.
HURT, n. A wound; a bruise; anything that gives pain to the body. the pains of sickness and hurts. 1. Harm; mischief; injury. I have slain a man to my wounding, and a young man to my hurt. Gen.4. 2. Injury; loss. Why should damage grow to the hurt of the kings? Ezra.4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'spake. Ac 16:9; 22:18; 23:11; 27:23-25; 2Co 12:1-3 Be. Isa 58:1; Jer 1:17; Eze 2:6-8; 3:9-11; Jon 3:2; Mic 3:8; Eph 6:19-20; 1Th 2:2 General references. exp: Lu 1:30.
I am. Ex 4:12; Jos 1:5,9; Jg 2:18; Isa 8:10; 41:10; 43:2; Jer 1:18-19; Mt 1:23; 28:20; 2Co 12:9; 2Ti 4:17,22 exp: Jer 30:11; Mic 3:8; Hag 1:13. and no. Isa 54:17; Jer 15:20-21; Mt 10:30; Lu 21:18; Ro 8:31 for. Ac 15:14,18; Joh 10:16; 11:52; Ro 10:20-21; 1Co 6:9-11 exp: Jer 15:20. General references. exp: Lu 1:30.'.

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C18-S9 (Verse 11) How long Paul taught there.

And he continued there a year and six months,
teaching the word of God among them.

Notice that he was teaching, not preaching. The difference is that preaching is emphasizing obedience to the message. It is used to reach the lost. However, teaching is used to get saved to learn the word of God, obey it, and thereby spiritually mature. In Acts 11:24, we read much people was added unto the Lord due to Barnabus preaching. However, in Acts 11:26, we read the disciples were called Christians first in Antioch due to Paul teaching.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'keep doing what they were doing before. The dictionary does not make the distinction between the words continue and continueth. Webster's 1828 actually gives the Biblical definition of continueth for the word continue. In the Bible, the word continue is used for when the action stop at some point and uses the word continueth for when the action does not stop in this life'. Please also see the note for James 1:25 about the word continueth. Please also see the note for 1Corinthians 7:5 about the word incontinent.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'.

Please see the note for 1Corinthians C12S27 about the word teach / taught. The functional definition for this word is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. The word taught is the past-tense form of the word teach. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Ac 14:3; 19:10; 20:31 continued there. Gr. sat there.'.

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C18-S10 (Verse 12-13) the Jews, again, tried to get the civil government to punish Paul for preaching the Gospel.

And when Gallio was the deputy of Achaia,
the Jews made insurrection with one accord against Paul,
and brought him to the judgment seat,
Saying,
This fellow persuadeth men to worship God contrary to the law.

The phrases in our sentence can be explained as:.

The phrase And when Gallio was the deputy of Achaia means: 'This is who was the civil authority in that place and at that time'.
The phrase the Jews made insurrection with one accord against Paul means: 'They started a riot again because that was how they forced the government to do what they wanted, even when it was illegal'.
The phrase and brought him to the judgment seat, Saying means: 'The Jews demanded the civil authority punish Paul for preaching the Gospel'.
The phrase This fellow persuadeth men to worship God contrary to the law means: 'This is a lie. Galatians 5:22-23 says: But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. Therefore, their claim that Paul persuadeth men to worship God contrary to the law was a lie. Notice that they are claiming how people personally worshipped God was illegal'. This is very similar to what was claimed in Acts 17:6-7. But, since that claim was rejected by the civil judge, they tried just enough of a different claim to hope it would be accepted the second try. However, God made sure that this lie was also rejected by the court.

The note for this sentence, in the Word Study on Worship, tells us that this sentence is in the Worship-Applications under 'Worship is a personal act that often requires personal sacrifice'. This sentence is a part of the same report as Acts 18:7. After Paul being used to get people saved and a church started, the Jews tried to charge him with a crime. However, the governor refused to get involved and, probably because Paul was a Roman and they were not, they left Paul alone but beat other church members. This sentence is the lie told by the Jews to try and get Paul arrested.

Please see the note for Acts 13:7 about the word deputy. The Morrish Bible Dictionary defines this word as: 'In the O.T. governor of a district. 1Ki 22:47; Es 8:9; 9:3. In the N.T. proconsul, one who acted as governor of a Roman province with consular power. Ac 13:7-8,12; 18:12; 19:38.'.

Please see the note for Mark 15:7 about the word insurrection. Webster's 1828 defines this word as: 'A rising against civil or political authority; the open and active opposition of a number of persons to the execution of a law in a city or state. It is equivalent to sedition, except that sedition expresses a less extensive rising of citizens. It differs from rebellion, for the latter expresses a revolt, or an attempt to overthrow the government, to establish a different one or to place the country under another jurisdiction. It differs from mutiny, as it respects the civil or political government; whereas a mutiny is an open opposition to law in the army or navy. Insurrection is however used with such latitude as to comprehend either sedition or rebellion'.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note''. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Cir. A.M. 4059. A.D. 55. The deputy. Ac 13:7,12 Achaia. Ac 18:27; Ro 15:26; 16:5; 1Co 16:15; 2Co 1:1; 9:2; 11:10; 1Th 1:7-8 the Jews. Ac 13:50; 14:2,19; 17:5,13; 21:27-36 the judgment. Ac 18:16-17; 25:10; Mt 27:19; Joh 19:13; Jas 2:6 General references. exp: Ac 14:2.
General references. Ac 18:4; 6:13; 21:28; 24:5-6; 25:8'.

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C18-S11 (Verse 14-15) Gallio refused to listen to their complaint.

Equivalent Section: Gallio answered before Paul could.

And when Paul was now about to open his mouth,
Gallio said unto the Jews,
If it were a matter of wrong or wicked lewdness,
O ye Jews,
reason would that I should bear with you:.

Equivalent Section: Gallio said what did not belong in a civil court.

First Step: What did not belong.

But if it be a question of words and names,
and of your law,
look ye to it;.

Second Step: Why their complaint was tossed out of court.

for I will be no judge of such matters.

The phrases in our sentence can be explained as:.

The word And means: 'This sentence is added to the prior sentences in this report. All of the sentences of the report need to be considered together for contextual requirements'.
The phrase when Paul was now about to open his mouth means: 'Paul was ready to defend himself and his actions'.
The phrase Gallio said unto the Jews means: 'Paul did not have to defend himself. The judge told the Jews that they were wrong to bring their religious complaint to a civil court'.
The phrase If it were a matter of wrong or wicked lewdness means: 'If their complaint was about wrong public actions, then they could bring it to a civil court'.
The phrase O ye Jews means: 'Gallio understood the attitudes of the Jews and refused to accept them'.
The phrase reason would that I should bear with you means: 'If their complained truly belonged in the civil court then they could have expected him to hear their case'.
The phrase But if it be a question of words and names means: 'That was not a matter for the civil court'.
The phrase and of your law means: 'That also was not a matter for the civil court'.
The phrase look ye to it means: 'They needed to solve their own dispute outside of the civil court'.
The phrase for I will be no judge of such matters means: 'Gallio refused to get involved in their dispute'.

Here we see a very wise civil servant. Unfortunately, too many civil servants think that they can solve all disputes. The ones in Philippi found out differently. And that actually applies to all of us. Certain fights we should refuse to become involved in.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the notes for Colossians 3:25; 1Corinthians 6:7 about the word wrong. The functional definition for this word is: 'Not physically right; not fit or suitable'.

Please see the notes for Romans C1S16; Colossians 1:9-17; 1Corinthians 5:8; Ephesians 6:12 about the word wicked. Please also use the link in the sentence outline, above. Please also use the link in the sentence outline, above. The functional definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices. What wickedness is this that is done among you? Judges 20. But wickedness expresses also the corrupt dispositions of the heart. their inward part is very wickedness. Psalm 5. In heart ye work wickedness. Psalm 58'. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the note for Acts 17:5 about the word lewd. Webster's 1828 defines this word as: 'a. Heb. 1. given to the unlawful indulgence of lust; addicted to fornication or adultery; dissolute; lustful; libidinous. Ezek. 23. 2. Proceeding from unlawful lust; as lewd actions. 3. Wicked; vile; profligate; licentious. Acts 27.
LEWD, a. L. gnes, from geno. Lay; laical; not clerical. Obs.'.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'.

Please see the note for Mark 1:27 about the word question. The functional definition for this word is: 'Webster's 1828 defines this word as: '1. the act of asking; an interrogatory; as, to examine by question and answer. 2. that which is asked; something proposed which is to be solved by answer. What is the question? 3. Inquiry; disquisition; discussion. It is to be put to question, whether it is lawful for christian princes to make an invasive war, simply for the propagation of the faith. 4. Dispute or subject of debate. there arose a question between some of John's disciples and the Jews, about purifying. John 3. 5. Doubt; controversy; dispute. the story is true beyond all question. this does not bring their truth in question. 6. Trial; examination; judicial trial or inquiry. Of the hope and resurrection of the dead I am called in question. Acts 23. Acts 24. 7. Examination by torture. 8. Endeavor; effort; act of seeking. Not in use. 9. In logic, a proposition stated by way of interrogation. In question, in debate; in the course of examination or discussion; as, the matter or point in question'.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 21:39-40; 22:1-2; 26:1-2; Lu 21:12-15; 1Pe 3:14-15 If. Ac 23:27-29; 25:11,18-20,26 exp: Ac 25:5. bear. Ac 13:18; Mr 9:19; Ro 13:3; 2Co 11:1,4; Heb 5:2 General references. exp: Mt 5:2.
a question. Ac 23:29; 25:11,19; 26:3; 1Ti 1:4; 6:4; 2Ti 2:23; Tit 3:9 look. Mt 27:4,24 for. Ac 24:6-8; Joh 18:31'.

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C18-S12 (Verse 16) And he drave them from the judgment seat.

Gallio refused to listen to the unbelieving Jews and forced them out of the judgment seat.

The word drave is the past-tense dorm of the word drive. Please see the note for Mark 1:12 about the word drive. The functional definition for this word is: 'To impel or urge forward by force'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 76:10; Ro 13:3-4; Re 12:16'.

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C18-S13 (Verse 17) the unbelieving Jews beat the saved ruler of the synagogue for getting saved.

Then all the Greeks took Sosthenes,
the chief ruler of the synagogue,
and beat him before the judgment seat.

The definition, below, includes 'a foreign Jew opposed to a home Jew who dwelt in Palestine'. It was the unbelieving Jews who were offended that Sosthenes, the chief ruler of the synagogue, had become saved and accepted Jesus Christ as his personal Lord instead of the Jewish religious traditions. That is why they beat him and they did it before the judgment seat to show their contempt for a civil government which refused to bow to their religious laws. That is the attitude displayed by the followers of Islam today.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler.'.

Please see the note for Mark 13:9 about the word beaten. The functional definition for this word is: 'Struck; dashed against; pressed or laid down; hammered; pounded; vanquished; make smooth by treading; worn by use; tracked'. Please also see the note for Mark 12:5 about the word beat.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Sosthenes. 1Co 1:1 the chief. Ac 18:8 General references. exp: Pr 24:11; Lu 10:32.'.

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C18-S14 (Verse 17) the head of the civil government ignored their religious dispute. And Gallio cared for none of those things

Please see the note for Philippians 2:28 about the word care. Webster's 1828 defines this word as: 'To be anxious or solicitous; to be concerned about. Master, carest thou not that we perish? Mark 4. 2. to be inclined or disposed; to have regard to; with for before a noun, and to before a verb. Not caring to observe the wind. Great masters in painting never care for drawing people in the fashion. in this sense the word implies a less degree of concern. the different degrees of anxiety expressed By this word constitute the chief differences in its signification or applications'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And Gallio. Ac 17:32; Am 6:6; 1Co 1:23 General references. exp: Pr 24:11; Lu 10:32.'.

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C18-S15 (Verse 18) Paul moved on with Priscilla and Aquila.

Equivalent Section: Paul Left Corinth.

First Step: Paul left and took Priscilla and Aquila with him.

And Paul after this tarried there yet a good while,
and then took his leave of the brethren,
and sailed thence into Syria,
and with him Priscilla and Aquila;.

Second Step: Paul cut off his hear to signal that he had taken a vow to God.

having shorn his head in Cenchrea:.

Equivalent Section: Why Paul did these things.

for he had a vow.

The phrases in our sentence can be explained as:.

The word And means: 'This sentence is added to the prior sentences in this report. All of the sentences of the report need to be considered together for contextual requirements'. This sentence tells us of the finish of Paul's first visit to Corinth.
The phrase And Paul after this tarried there yet a good while means: 'Paul continued to teach the church until he had to leave'.
The phrase and then took his leave of the brethren means: 'Paul left Corinth'.
The phrase and sailed thence into Syria, and with him Priscilla and Aquila means: 'Paul took with him Priscilla and Aquila, whom he left at Ephesus, which was their prior home before they went on a mission trip with Paul'.
The phrase having shorn his head in Cenchrea means: 'This was the Jewish way to show that they had made a vow to God'.
The phrase for he had a vow. means: 'Why Paul did everything reported in this sentence'.

Please see the note for 1Corinthians 11:33 about the word tarry. Webster's 1828 dictionary defines this word as: 'to stay; to abide; to continue; to lodge. Tarry all night and wash your feet. Gen.19. 2. to stay behind. Ex.12. 3. to stay in expectation; to wait. Tarry ye here for us, till we come again to you. Ex.24. 4. to delay; to put off going or coming; to defer. Come down to me, tarry not. Gen.45. 5. to remain; to stay. He that telleth lies, shall not tarry in my sight. Ps.101. TAR'RY, v.t. to wait for. I cannot tarry dinner. Not in use'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'what comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Acts 2:27 about the word leave. Webster's 1828 defines this word as: 'n. 1. Permission; allowance; license; liberty granted by which restraint or illegality is removed. No friend has leave to bear away the dead. David earnestly asked leave of me. 1Sam. 20. 2. Farewell; adieu; ceremony of departure; a formal parting of friends; used chiefly in the phrase to take leave. Acts 18'.

Please see the note for Luke 8:23 about the word sail. The functional definition for this word is: 'pp. Passed in ships or other water craft'.

Please see the note for Galatians 1:21-23 about Syria. The functional definition for this word is: '(The highlands lying between the Euphrates River and the Mediterranean Sea) Called ARAM, from the son of Shem: Ge 10:22-23; Nu 23:7; 1Ch 1:17; 2:23; During the time of Abraham it seems to have embraced the region between the Tigris River and the Euphrates River'.

Please see the note for Romans 16:3-4 about Aquila and Priscilla. That note explains every place where we read about this couple.

Please see the note for Colossians C1S4 about the word head. The functional definition for this. this part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is word is: 'The uppermost part of the human body, or the foremost part of the body of prone and creeping animaposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person, in the phrase, let the evil fall on my head'. Please also see the note for Matthew 14:10 about the word beheaded. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

We find Cenchrea omnly mentioned here and Romans 16:1. The functional definition for this word is: 'The eastern harbor of Corinth (i.e. its harbor on the Saronic Gulf) and the emporium of its trade with the Asiatic shores of the Mediterranean, as Lechaeum on the Corinthian Gulf connected it with Italy and the west. St. Paul sailed from Cenchrea'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Syria. Ac 15:23,41; 21:3; Ga 1:21 Priscilla. Ac 18:2 having. Ac 21:24; Nu 6:5-9,18; 1Co 9:20 Cenchrea. Cenchrea, now Kenkri, was the port of Corinth, on the east side of the isthmus, and about nine miles from the city. Ro 16:1'.

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C18-S16 (Verse 19) What happened when they arrived at Ephesus.

Equivalent Section: .

And he came to Ephesus,
and left them there:.

Equivalent Section: .

but he himself entered into the synagogue,
and reasoned with the Jews.

The phrases in our sentence can be explained as:

The word And means: 'This sentence is added to the prior sentences in this report. All of the sentences of the report need to be considered together for contextual requirements'. The prior sentence tells us that Paul, Aquila and Priscilla left Corinth to go to Ephesus. This sentence tells us what happened when they arrived.
The phrase And he came to Ephesus means: 'This is when the events of this sentence happened'.
The phrase and left them there means: 'Paul left Aquila and Priscilla with the church at Ephesus'.
The phrase but he himself entered into the synagogue means: 'Paul went to the synagogue by himself'.
The phrase and reasoned with the Jews means: 'Paul tried to convert more Jews to true salvation'.

Please see the note for Ephesians 1:1 about Ephesus. The functional definition for this word is: 'the capital of proconsular Asia, which was the western part of Asia Minor. It was colonized principally from Athens. In the time of the Romans it bore the title of "the first and greatest metropolis of Asia'. That note has much more about this city. Not only do we have the epistle to the Ephesians, But the church there is mentioned several times in the New Testament, including being one of the churches written to in Revelation. There, the Lord Jesus Christ accused them of thou hast left thy first love. As explained in my Book Study on Ephesians, they did this because they mixed Bible truth with doctrinal error. This church is mentioned in the New Testament in: Acts 18:19; Acts 18:21 Acts 18:24; Acts 19:1; Acts 19:17; Acts 19:26; Acts 19:35; Acts 20:16; Acts 20:17; 1Corinthians 15:32; 1Corinthians 16:8; Ephesians 1:1; 1Timothy 1:3; 2Timothy 1:18; 2Timothy 4:12; Revelation 1:11; Revelation 2:1.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ephesus. Ac 18:24; 19:1,17,26; 20:16; 1Co 16:8; Eph 1:1; 1Ti 1:3; 2Ti 1:18; 4:12; Re 1:11; 2:1 but. Ac 18:4; 17:2-3'.

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C18-S17 (Verse 20-21) Paul explains his travel pl and when he leaves Ephesus.

Equivalent Section: . Paul left even thought the church members wanted him to stay.

First Step: Paul consented not to their request.

When they desired him to tarry longer time with them,
he consented not;.

Second Step: Paul told them why he had to leave.

But bade them farewell,
saying,
I must by all means keep this feast that cometh in Jerusalem:.

Equivalent Section: Paul promised to return if God will..

but I will return again unto you,
if God will.

The explanation of each Step, and Equivalent Section, in the sentence outline, above, should explain this sentence sufficiently for people to understand what it tells us.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3 and Galatians 4:9; Philippians 1:23-24 about the word desire. The functional definition for this word is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession. Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable'.

Please see the note for Romans 7:16 about the word consent. The functional definition for this word is: 'Agreement of the mind to what is proposed or state by another; accord; hence, a yielding of the mind or will to that which is proposed; as, a parent gives his consent to the marriage of his daughter'.

Please see the note for Acts 11:12 about the word bade the word bade is the past-tense form of the word bid The word bade is the past-tense form of the word bid. Please see the note for Matthew 14:28 about the word bid. Please see the note for Luke 7:39 about the word bidden. It is another word that is the past-tense forms of the word bid. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

Please see the note for Luke 9:61 about the word farewell. Webster's 1828 defines this word as: 'a compound of fare, in the imperative, and well. Go well; originally applied to a person departing, but by custom now applied both to those who depart and those who remain. It expresses a kind wish, a wish of happiness to those who leave or those who are left. the verb and adverb are often separated by the pronoun; fare you well; I wish you a happy departure; may you be well in your absence. It is sometimes an expression of separation only. Farewell the year; farewell ye sweet groves; that is, I take my leave of you.
FA'REWELL, n. 1. A wish of happiness or welfare at parting; the parting compliment; adieu. 2. Leave; act of departure. And takes her farewell of the glorious sun. Before I take my farewell of the subject'.

Please see the note for Romans C13S8 about the phrase must needs. The functional definition for this word is: 'This choice is not optional'.

Please see the note for Luke 5:18 about the word means (plural). The part of Webster's 1828 , which matches the Biblical usage of this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

Please see the note for John 4:45 about the word feast. Easton's Bible Dictionary defines this word as: 'as a mark of hospitality (Ge 19:3; 2Sa 3:20; 2Ki 6:23); on occasions of domestic joy (Lu 15:23; Ge 21:8); on birthdays (Ge 40:20; Job 1:4; Mt 14:6); and on the occasion of a marriage (Jg 14:10; Ge 29:22).
Feasting was a part of the observances connected with the offering up of sacrifices (De 12:6-7; 1Sa 9:19; 16:3,5), and with the annual festivals (De 16:11). "It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. to keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapated as these annual feasts." (See Festivals, Religious.)'.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible.

Please see the note for Acts 1:12 about the word return. Webster's 1828 defines this word as: 'v.i. L. torno. 1. to come or go back to the same place. the gentleman goes from the country to London and returns, or the citizen of London rides into the country and returns. the blood propelled from the heart, passes through the arteries to the extremities of the body, and returns through the veins. Some servants are good to go on errands, but not good to return. 2. to come to the same state; as, to return from bondage to a state of freedom. 3. to answer. He said, and thus the queen of heaven return'd. 4. to come again; to revisit. Thou to mankind be good and friendly still, and oft return. 5. to appear or begin again after a periodical revolution. With the year seasons return, but not to me returns day - 6. to show fresh signs of mercy. Return, O Lord, deliver my soul. Ps. 6. Toreturn to God, to return from wickedness, to repent of sin or wandering from duty'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ will return in glory.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the Message called The Will of God for the application of these sentences in the life of the believer.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Ac 20:16; 21:13-14; Mr 1:37-38; 1Co 16:12
bade. Ac 15:29; Lu 9:61; 2Co 13:11 I must. Ac 20:16; De 16:1 exp: Ac 19:21. if God. Ac 19:21; 21:14; Mt 26:39; Ro 1:10; 15:32; 1Co 4:19; Php 2:19-24; Heb 6:3; Jas 4:15 General references. exp: Ro 15:25.'.

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C18-S18 (Verse 21) And he sailed from Ephesus.

Thus, Paul left there.

Please see the note for Luke 8:23 about the word sail. The functional definition for this word is: 'pp. Passed in ships or other water craft'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ro 15:25.'.

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C18-S19 (Verse 22) Churches Paul visited on his way to Jerusalem.

And when he had landed at Caesarea,
and gone up,
and saluted the church,
he went down to Antioch.

Acts 18:22-23 tells us how Paul went there and that he was strengthening all the disciples along the way

Here we see that Paul stopped at churches which were on his way to Jerusalem in order to encourage the brethren.

Please see the note for Mark 8:27 about the word Caesarea. The functional definition for this word is: 'A city on the Mediterranean which was visited by our Savior shortly before his transfiguration'.

Please see the note for Philippians 4:21 about the words salute / salutation. The functional definition for this word is: 'Webster's 1828 dictionary defines salute as: 'v.t. L. saluto; salus or salvus. 1. to greet; to hail; to address with expressions of kind wishes. If ye salute your brethren only, what do ye more than others? Matt 5. 2. to Please ; to gratify. Unusual. 3. to kiss. 4. In military and naval affairs, to honor some person or nation by a discharge of cannon or small arms, by striking colors, by shouts, etc.
SALU'TE, n. 1. the act of expressing kind wishes or respect; salutation; greeting. 2. A kiss. 3. In military affairs, a discharge of cannon or small arms in honor of some distinguished personage. A salute is sometimes performed by lowering the colors or beating the drums. the officers also salute each other by bowing their half pikes. 4. In the navy, a testimony of respect or deference rendered by the ships of one nation to the ships of another, or by ships of the same nation to a superior or equal. this is performed by a discharge of cannon, volleys of small arms, striking the colors or top-sails, or by shouts of the seamen mounted on the masts or rigging. When two squadrons meet, the two chiefs only are to exchange salutes'. Forms of this word are used, in this book, in: Acts 18:22; Acts 21:7; Acts 21:19; Acts 25:13.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition for this word is: 'a called out assembly of baptized believers'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the note for 2Timothy 3:11 about Antioch. The functional definition for this word is: 'The place of the first missionary church and the church which sent out Paul as a missionary'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Caesarea. Ac 8:40; 10:1,24; 11:11; 18:22; 23:23 exp: Ac 21:8. gone. Ac 25:1,9 the church. Ac 18:21; 11:22; 15:4; 21:17-19 he went. Ac 11:19-27; 13:1; 14:26; 15:23,30,35'.

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C18-S20 (Verse 23) Paul continued to Jerusalem and then returned to the mission field to encourage all of the churches, that he visited, all along the way.

And after he had spent some time there,
he departed,
and went over all the country of Galatia and Phrygia in order,
strengthening all the disciples.

Acts 18:22-23 tells us how Paul went there and that he was strengthening all the disciples along the way.

Paul spent time at what had become his home church before continuing to Jerusalem. What we are not told, is that he actually went to Jerusalem. However, Acts 18:20-21 told the church at Ephesus: I must by all means keep this feast that cometh in Jerusalem. Therefore, while not reported, we can assume that Paul went there before going the countries mentioned in this sentence. And, as he continued to travel, he put a priority on strengthening all the disciples in every church that he was able to visit along his way.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'An area of land. It can be all the land controlled by a government or the land lying near a city'.

Please see the note for John 1:35-36 about the word disciple. Easton's Bible Dictionary defines this word as: 'a scholar, sometimes applied to the followers of John the Baptist (Mt 9:14), and of the Pharisees (Mt 22:16), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (Mt 10:24; Lu 14:26-27,33; Joh 6:69)'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for Colossians C2-S3 about the word order. The functional definition for this word is: 'Regular disposition or methodical arrangement of things; a word of extensive application; as the order of troops or parade; the order of books in a library; the order of proceedings in a legislative assembly'.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition for this word is: ' that property or quality of an animal body by which it is enabled to move itself or other bodies'. Please also see the note for 2Corinthians 10:3-6 about the word strong.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the country. Ac 16:6; 1Co 16:1; Ga 1:2; 4:14 strengthening. Ac 14:22; 15:32,41; 16:40; De 3:28; Ezr 1:6; Isa 35:3-4; Da 11:1; Lu 22:32,43; 1Th 3:2; 4:18; 5:14; Heb 12:12-13 General references. exp: Isa 35:3.'.

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C18-S21 (Verse 24) Apollos came to Ephesus.

And a certain Jew named Apollos,
born at Alexandria,
an eloquent man,
and mighty in the scriptures,
came to Ephesus.

Acts 18:24-28 tells us that Apollos went to Ephesus and preached the baptism of John. Then Aquila and Priscilla took him unto them, and expounded unto him the way of God more perfectly. When he moved on, he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

The phrases in our sentence can be explained as:

The word And means: 'This sentence is added to the prior sentences in this report. While this sentence can be said to start a new report, it also, at a spiritual level, continues the report of the ministry of Paul. This sentence tells us that disciples of Paul, Aquila and Priscilla, knew their doctrine well enough to correct the doctrine of a world traveling preacher. Thus, we see the level of spiritual maturity which pastors are supposed to give to their disciples'.
The phrase And a certain Jew named Apollos means: 'This is who he was'. We see him mentioned again in the New Testament. And, while he was not a follower of Paul, he is reported to get along with the doctrine of Paul
The phrase born at Alexandria means: 'This was the center of worldly wisdom in that day'. We are told that all Bible doctrine comes from Antioch, which sent Paul out as their missionary, or from Alexandria, which insists that we must use worldly wisdom in order to understand scripture. in this report, we read that Apollos went from depending on worldly religion to depending on what scripture truly taught spiritually.
The phrase an eloquent man means: 'People likes his preaching'. He would get lots of 'Amens' today.
The phrase and mighty in the scriptures means: 'He could quote scripture but did not truly understand the spiritual truth found in them'. There are many well known preachers who are / were like him.
The phrase came to Ephesus means: 'He can to the church where Aquila and Priscilla were members'.

Please see the note for 1Corinthians 1:12 about Apollos. He became a powerful preacher of God's truth after his doctrine was corrected by Aquila and Priscilla. It has links to every place where he is mentioned.

We find forms of the word eloquent only in: Exodus 4:10; Isaiah 3:3; Acts 18:24. Webster's 1828 defines this word as: 'a. Having the power of oratory; speaking with fluency, propriety, elegance and animation; as an eloquent orator; an eloquent preacher. 1. Composed with elegance and spirit; elegant and animated; adapted to please, affect and persuade; as an eloquent address; an eloquent petition or remonstrance; an eloquent history'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Apollos. Ac 19:1; 1Co 1:12; 3:5-6; 4:6; 16:12; Tit 3:13 Alexandria. Ac 6:9; 27:6 an. Ex 4:10; Isa 3:3; 1Co 2:1-2; 2Co 10:10 mighty. Ac 18:28; 7:22; Ezr 7:6,12; Mt 13:52; Lu 24:19; Col 3:16'.

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C18-S22 (Verse 25) The early ministry of Apollos.

First Step: His prior instruction.

This man was instructed in the way of the Lord;

Second Step: His teaching what he knew.

and being fervent in the Spirit,
he spake and taught diligently the things of the Lord,
knowing only the baptism of John.

The note for this sentence, in the Word Study on Spirit, is found under Man's Spirit for the point titled 'When we are sincerely trying to serve God in our spirit, but are wrong in our actions or doctrine, God will send someone to correct us.' that is what happened to Apollos in this section of Acts. And, unlike many preachers of today, he accepted being corrected in doctrine by church members. As a result, he went on and became very powerful in the ministry. Unfortunately, preachers who are too proud to accept a similar type of correction, find that God resists their ministry.

Most of Acts 18 is about Paul establishing the church at Corinth with Acts 18:24-28 being a separate report, religiously, but a continuation of the spiritual ministry of Paul. Paul had left, but Aquila and Priscilla were trained by Paul so well that they could correct the doctrine of a world traveling preacher. As already mentioned, he accepted this correction. But, Aquila and Priscilla were able to do it because of the spiritual teaching by Paul. Thus, the report, which is through the end of the chapter, is actually a continuation of the report on the ministry of Paul.

A lot of foolish preachers think that their position makes them an authority so high above non-preachers that they don't really listen to (or consider) what non-preachers tell them. in this account, the preacher was corrected doctrinally and may have been was led to salvation by non-preachers because he actually listened. (Our sentence says that he was knowing only the baptism of John. Acts 19:1-6 tells us about twelve other men who were the same. They were serving God to the best of their ability but they only believed Unto John's baptism. They were not saved until Paul explained the personal relationship with our Lord Jesus Christ, and were baptized in His name. Therefore, it is reasonable to accept that Apollos required the same. However, we are not told that and, therefore, can not 'take a doctrinal stand' on that belief.

This sentence tells us that Apollos knew of John's baptism and of serving God the Father of the Old Testament (was instructed in the way of the Lord). However, in Acts 10:36-37 Peter preached The word which God sent unto the children of Israel, preaching peace by Jesus Christ and began from Galilee, after the baptism which John preached. True salvation requires more than obeying Old Testament Law (the way of the Lord) and more than the repentance preached by John. In addition, Acts 15:7-9; Acts 19:2; Romans 8:14 all tell us similar doctrines.

Since This man was knowing only the baptism of John, he apparently was not saved. However, that is not something that I will argue about. What is important is that, like Apollos, there are many people who know and preach the way of the Lord and repentance but still do not have correct doctrine. Unfortunately, often when God sends someone to correct their doctrine, they reject the truth of God because their pride will not allow them to be corrected by someone whom they view as 'less spiritual' than they are because their measure of spirituality is based upon religious positions instead of on what the word of God truly says.

Acts 18:28 tells us that Apollos changed his preaching after being corrected by these non-preachers. in this sentence, Lord is used for God the Father of the Old Testament who gave us the way of the Lord. We find this phrase in Genesis 18:19; Judges 2:22; 2Samuel 22:22; 2Kings 21:22; 2Chronicles 17:6; Psalms 18:21; 138:5; Proverbs 10:29; Isaiah 40:3; Jeremiah 5:4-5; Ezekiel 18:25, 29; 33:17, 20; Hosea 14:9; Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23; Acts 18:25.

In all 4 gospels we see the message of John the Baptist whose basic message was Prepare ye the way of the Lord, make his paths straight. Most Jews, and many people today, think that the way of the Lord is religious rules as found in the Mosaic Law and 10 Commandments. However, notice that John said make his paths straight. This is speaking about a person. That is, make the way to the person of our Lord Jesus Christ straight and not through all of the winding requirements of religion.

Further, John 14:6 tells us Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. So when this sentence says that Apollos was instructed in the way of the Lord, it means that he was instructed in what the Jewish religion taught was the way of the Lord but he had not met the person Who is the way of the Lord. We see many similar people today who make more than one profession. We can only hope that their final was a profession of a personal relationship with the Lord, Who is our true Saviour.

One interesting fact, pointed out by a preacher, is that, in the Book of Acts, Jesus is presented as Saviour only twice but we find the title of Lord 110 times in 102 verses. The true doctrine which turned the world upside down was that Jesus is truly Lord Jesus Christ.

Please see the note for Philippians 4:12 about the word instruct. Webster's 1828 dictionary defines this word as: 'v.t. L. instruo, instructum; in and struo, to set or to put on, to furnish. the L. struo is contracted from struco or strugo. See Destroy. 1. to teach; to inform the mind; to educate; to impart knowledge to one who was destitute of it. the first duty of parents is to instruct their children in the principles of religion and morality. 2. to direct; to enjoin; to persuade or admonish. She being before instructed by her mother, said, give me here the head of John the Baptist in a charger. Matt.14. 3. to direct or command; to furnish with orders. the president instructed his envoy to insist on the restitution of the property. 4. to inform; to advice or give notice to. On this question the court is not instructed'.

Please see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. Please also see the note for Mark 1:3 about the phrase way of the Lord. Please also see the note for Matthew 13:4 about the phrase way side.

Please see the note for Romans C12S8 about the word fervent. The functional definition for this word is: 'Webster's 1828 dictionary defines fervent as 'a. L. fervens, from ferveo, to be hot, to boil, to glow. 1. Hot; boiling; as a fervent summer; fervent blood. 2. Hot in temper; vehement. they are fervent to dispute. 3. Ardent; very warm; earnest; excited; animated; glowing; as fervent zeal; fervent piety. Fervent in spirit. Rom 12'. In addition, to the verses which use the word fervent, we have verses which tell us that God will bring judgment upon saved people who are not fervent. These include Matthew 24:12; Revelation 2:4 and Revelation 3:15-16.

Please see the note for 2Corinthians 8:7 about the word diligence. Webster's 1828 dictionary defines this word is: 'to love earnestly; to choose. 1. Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity. Diligence is the philosophers stone that turns every thing to gold. Brethren, give diligence to make your calling and election sure. 2 Peter 1. 2. Care; heed; heedfulness. Keep thy heart with all diligence. Proverbs 4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'instructed. Ac 13:10; 16:17; 19:9,23; Ge 18:19; Jg 2:22; 1Sa 12:23; Ps 25:8-9; 119:1; Isa 40:3; Jer 6:16; Ho 14:9; Mt 3:3; Mr 1:3; 12:14; Lu 3:4; Joh 1:23 fervent. Ro 12:11; Col 1:28-29; 2Ti 2:4; Jas 5:16 knowing. Ac 19:3; Mt 3; Lu 3; Joh 1:19-36'.

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C18-S23 (Verse 26) the early message of Apollos.

Equivalent Section: What Apollos did after arriving.

And he began to speak boldly in the synagogue:

Equivalent Section: What Aquila and Priscilla did after hearing him.

whom when Aquila and Priscilla had heard,
they took him unto them,
and expounded unto him the way of God ore perfectly.

The phrases in our sentence can be explained as:

The word And means: 'This sentence is added to the prior sentences in this report. Here, we read about what Apollos started preaching and how Aquila and Priscilla corrected his doctrine. This sentence is added to the prior sentences which told us about his arrival at Ephesus and his background.'.
The phrase he began to speak boldly in the synagogue means: 'He was bold in what he knew of the scriptures'.
The phrase whom when Aquila and Priscilla had heard means: 'These were the non-preachers who knew their doctrine since Paul had been diligent in instructing them. When they heard him, they knew that he had incomplete instructions in the way of God'.
The phrase they took him unto them means: 'They made sure that this was a private meeting so that they did not embarrass him'.
The phrase and expounded unto him the way of God more perfectly means: 'They showed him scripture which he had not been shown before. Note: they did not argue their own personal belief but made sure that everything which they showed him was based on scripture and taught the actual way of God more perfectly. (He knew way of God, just not all of it)'.

Please see the note for Romans C15S13 about the word bold. The functional definition for this word is: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals. Requiring courage in the execution'.

Please see the note for Romans 16:3-4 about Aquila and Priscilla. That note explains every place where we read about this couple.

Please see the note for Mark 4:34 about the word expound. The functional definition for this word is: 'To explain; to lay open the meaning; to clear of obscurity; to interpret; as, to expound a text of scripture; to expound a law'.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'.

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C18-S24 (Verse 27-28) When Apollos moved on, the church at Ephesus gave him a recommendation.

Equivalent Section: they grace a recommendation..

And when he was disposed to pass into Achaia,
the brethren wrote,
exhorting the disciples to receive him:.

Equivalent Section: Apollos helped the believers.

who,
when he was come,
helped them much which had believed through grace:.

Equivalent Section: Apollos convinced the lost that Jesus was Christ.

For he mightily convinced the Jews,
and that publickly,
shewing by the scriptures that Jesus was Christ .

After Aquila and Priscilla expounded unto him the way of God more perfectly, Apollos used those lessons to help other believers to use the grace of God to mature spiritually and used the lessons to lead the lost to true salvation.

Please see the note for Acts 7:53 about the words disposed / disposition. Webster's 1828 defines the word disposed as: 'pp. Set in order; arranged; placed; adjusted; applied; bestowed; inclined'. Webster's 1828 defines the word disposition as: 'n. L. 1. the act of disposing, or state of being disposed. 2. Manner in which things or the parts of a complex body are placed or arranged; order; method; distribution; arrangement. We speak of the disposition of the infantry and cavalry of an army; the disposition of the trees in an orchard; the disposition of the several parts of an edifice, of the parts of a discourse, or of the figures in painting. 3. Natural fitness or tendency. the refrangibility of the rays of light is their disposition to be refracted. So we say, a disposition in plants to grow in a direction upwards; a disposition in bodies to putrefaction. 4. Temper or natural constitution of the mind; as an amiable or an irritable disposition. 5. Inclination; propensity; the temper or frame of mind, as directed to particular objects. We speak of the disposition of a person to undertake a particular work; the dispositions of men towards each other; a disposition friendly to any design. 6. Disposal; alienation; distribution; a giving away or giving over to another; as, he has made disposition of his effects; he has satisfied his friends by the judicious disposition of his property.'.

Please also see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

The word wrote is the past-tense form of the word write. Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12; John 20:31-LJC about the word write. he functional definition for this word is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures. We write characters on paper with pen and ink; we write them on stone with a graving tool. 2. to express by forming letters and words on paper or stone; as, to write a deed; to write a bill of divorcement. the ten commandments were written with the finger of God on tables of stone. Exodus 31. 3. to engrave. See the preceding definition. 4. to impress durable. Write useful truths on the heart. 5. to compose or produce, as an author. 6. to copy; to transcribe. 7. to communicate by letter.'. Please see the note for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'.

Please see the note for 1Corinthians C14S3 about the word exhort. Webster's 1828 dictionary defines this word as: 'n. the act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. the form of words intended to incite and encourage. 2. Advice; counsel'.

Please see the note for 1Corinthians C12S24 about the word help. The functional definition for this word is: 'To lend aid; to contribute strength or means. A generous present helps to persuade, as well as an agreeable person. to help out, to lend aid; to bring a supply'. Please also see the note for Luke 1:54-55` about the word holpen.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

Please see the note for 1Corinthians C14S25 about the word convince. The functional definition for this word is: 'To prove prior position wrong'.

Please see the note for Colossians 2S8 about the word shew. The functional definition for this word is: 'The Biblical spelling for the word show, which means: to exhibit or present to the view of others'.

We find forms of the words public / publick only in: Matthew 1:19; Acts 18:28; Acts 20:20. Webster's 1828 defines this word as: 'a. L.publicus, from the root of populus, people; that is, people-like. 1. Pertaining to a nation, state or community; extending to a whole people; as a public law, which binds the people of a nation or state, as opposed to a private statute or resolve, which respects an individual or a corporation only. thus we say, public welfare, public good, public calamity, public service, public property. 2. Common to many; current or circulated among people of all classes; general; as public report; public scandal. 3. Open; notorious; exposed to all persons without restriction. Joseph her husband being a just man, and not willing to make her a public example, was minded to put her away privily. Matt.1. 4. Regarding the community; directed to the interest of a nation, state or community; as public spirit; public mindedness; opposed to private or selfish. 5. Open for general entertainment; as a public house. 6. Open to common use; as a public road. 7. In general, public expresses something common to mankind at large, to a nation, state, city or town, and is opposed to private, which denotes what belongs to an individual, to a family, to a company or corporation. Public law, is often synonymous with the law of nations.
PUB'LIC, n. the general body of mankind or of a nation, state or community; the people, indefinitely. The public is more disposed to censure than to praise. in this passage, public is followed by a verb in the singular number; but being a noun of multitude, it is more generally followed by a plural verb; the public are. In public, in open view; before the people at large; not in private or secrecy. In private grieve, but with a careless scorn, In public seem to triumph, not to mourn.'. Please also see the note for Mark 2:15 about the word publican.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the brethren. Ac 9:27; Ro 16:1-2; 1Co 16:3; 2Co 3:1-2 exhorting. Col 4:10; 3Jo 1:8-10 helped. 1Co 3:6,10-14; 2Co 1:24; Php 1:25 believed. Joh 1:12-13; Ro 1:5; 1Co 15:10; Eph 2:8-10; Php 1:29; Col 2:12; 2Th 2:13-14; Tit 3:4-6; Jas 1:16-18; 1Pe 1:2-3
convinced. Ac 18:5,25; 9:22; 17:3; 26:22-23; Lu 24:27,44; 1Co 15:3-4; Heb 7-10 shewing. Joh 5:39 was Christ. or, is the Christ. Ac 18:5'.

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Chapter theme is: .

Acts Chapter 17

Chapter theme is: Continuing the Second Mission Trip

links to sentences in this chapter:

Chapter theme is: Chapter theme is: Continuing the Second Mission Trip. Paul establishes the church in Corinth.

Acts Chapter 18

links to sentences in this chapter:

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