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Benson Commentary Acts 17:1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: Acts 17:1 . Now when they, &c. — It appears by Luke’s phraseology here, that he was left at Philippi; for here he ceases to speak of himself as one of Paul’s company, saying, not when WE, but when they had passed, &c. Nor does he resume his former manner of writing until Acts 20:5-6 . It is therefore more than probable, that when Paul, Silas, and Timothy departed from Philippi, after having gathered a church there, Luke remained with the new converts until the apostle, in his way from Corinth to Syria the second time, came to Philippi and took him with them. Had passed through Amphipolis and Apollonia — The apostle having, as we have seen, successfully planted the gospel in Philippi, departed with his assistants, Silas and Timothy; and passing first through Amphipolis, a city built in an island formed by two branches of the river Strymon, (from whence it had its name,) and a colony of the Athenians, and then through Apollonia, a colony of the Corinthians and Corcyreans, near the sea-side; they came to Thessalonica — Now the metropolis of all the countries comprehended in the Roman province of Macedonia. For it was the residence both of the proconsul and questor; so that, being the seat of government, it was constantly filled with strangers, who attended the courts of judicature, or who solicited offices. And as most of the Greeks about this time were extremely addicted to philosophy, so great a city as Thessalonica could not be destitute of men of learning, who were well qualified to judge of the gospel and its evidences. Moreover, its situation, at the bottom of the Thermaic gulf, rendering it fit for commerce, many of its inhabitants were merchants, who carried on an extensive trade with foreign countries; and who, as the apostle observes, ( 1 Thessalonians 1:9 ,) published in these distant countries the conversion of the Thessalonians, and the miracles by which they had been converted. The Jews, likewise, resorted to this city in such numbers as to form a numerous congregation, and had, as we here read, a synagogue; whereas, it does not appear that they had one in any other city of Macedonia. And, probably, the reason why the apostle made no stay at the two fore-mentioned cities was, that there was no synagogue in either of them, and perhaps even no Jews, whom he was wont first to address wherever he came. It appears, therefore, from the above account of Thessalonica, that it was a very proper theatre whereon to display the light of the gospel. Through the advantages of its situation this city still subsists under the name of Salonichi, and is a place of great resort and trade, but it is in the possession of the Turks. Acts 17:2 And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, Acts 17:2-3 . And Paul, as his manner was — Of doing all things, as far as might be, in a regular way; went in unto them — Entered their assembly; and three sabbath days reasoned with them — If any reader wishes to know more particularly the manner of the apostle’s reasoning with the Jews, and the proofs which he brought from their own Scriptures, in support of the facts which he affirmed, he will find an excellent example thereof in the sermon which Paul preached in the synagogue of Antioch in Pisidia, chap. Acts 13:16-41 ; where see the notes. Opening and alleging — ????????? ??? ????????????? , explaining and evidently showing, that is, showing by clear and incontestable arguments: for the word signifies placing a thing before the eyes of spectators; that Christ must needs have suffered — That is, that it was necessary, according to the whole tenor of the prophecies, that the Messiah should suffer, and that no one could be the Messiah who did not suffer; and have risen again from the dead — The Scriptures having also clearly predicted that event; and that this Jesus whom I preach unto you is Christ — Having exactly fulfilled all these predictions of the Scriptures concerning the Messiah, and answered all the characters drawn in them of him. Acts 17:3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. Acts 17:4 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. Acts 17:4 . And some of them believed — Notwithstanding Paul’s arguments were all taken out of the Scriptures, his discourse did not make such an impression on the Jews as might have been expected; for only a few of them believed, and consorted with or adhered to, Paul and Silas. Of the religious proselytes, indeed, a great multitude were converted, among whom were many women of the first distinction in the city. Our freethinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed, as far as nature can go in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the gospel in such circumstances, was a stronger evidence of the power of Him whose strength is perfected in weakness, as a greater assistance of the Holy Spirit was needful for them to overcome their natural fearfulness. This is Luke’s account of the success of the gospel at Thessalonica: but we learn from Paul himself, ( 1 Thessalonians 1:9 ,) that multitudes of the idolaters also believed, being greatly struck with the miracles which he wrought, and with the miraculous gifts which he conferred on the believers. We may therefore suppose, that when he found the Jews averse to his doctrine he left the synagogue, and preached to the idolatrous Gentiles, with whom he had great success, on account of his disinterestedness, as well as of his miracles. For neither he nor any of his assistants, all the time they were in Thessalonica, took the least reward, either in money or goods, from the disciples; but wrought with their hands, and by the profits of their labours maintained themselves, without being burdensome to any person, 1 Thessalonians 2:9 . None of the Thessalonians, therefore, could suspect that either Paul or his assistants had come to make game of them, by converting them to the Christian faith. Acts 17:5 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. Acts 17:5-7 . But the Jews which believed not, &c. — Although many Jews at Thessalonica received and heartily embraced the truth, there were many who rejected it, and that, as it afterward appeared, with much malignity of heart. For the great success which Paul had in converting the idolatrous Gentiles, raised the envy and indignation of the unbelieving Jews to such a pitch, that, transported with a blind and furious zeal, they hired ( ??? ???????? ????? ?????? ???????? ) certain dissolute fellows who frequented the market-place, and were prepared to do any thing, however bad, for a small reward. These gathered a company — Collected a mob; and soon set all the city in an uproar — Threw it into the greatest confusion; and assaulted the house of Jason — Where Paul and his assistants lodged; and sought to bring them out to the people — Whom they had incensed and enraged against them, and by whom they hoped to see them pulled in pieces. And when they found them not — As they expected, in the house; (the apostles, it seems, having been advised to withdraw, as being most obnoxious;) they drew Jason — A converted Jew; and certain brethren — Who were with him; unto the rulers — To whom they represented them as very criminal, in having received and harboured dangerous persons, not fit to be tolerated, enemies to the public peace, who threw every thing into disorder wherever they came: crying, These that have turned the world upside down — With their new doctrine; are come hither also — To create the same disturbance among us; whom Jason hath received — Hath sheltered under his roof, and so hath made himself responsible for all the mischief they may do here; and these all do contrary to the decrees of Cesar — Not to any particular decree, for there was as yet no law of the empire against Christianity; but contrary to Cesar’s power in general to make decrees; saying, that there is another king — Not only a king of the Jews, as Christ was himself charged before Pilate with saying; but a universal Monarch, a Lord of all, as Peter called him in the first sermon he preached to the Gentiles, Acts 10:36 ; for doubtless they alluded to the Christian doctrine concerning the Lordship, or universal dominion of Jesus, which they pretended was inconsistent with the universal lordship of Cesar. It is true, the Roman government, both while it was a commonwealth, and after it came into the hands of the Cesars, was very jealous of any governor under their dominion taking upon him the title of king, and there was an express law against it; but Christ’s kingdom was not of this world. His followers said, indeed, that Jesus was a king, but not an earthly king: not a rival with Cesar, nor one whose ordinances interfered with the decrees of Cesar; but who made it a law of his kingdom, to render unto Cesar the things that were Cesar’s. There was nothing in the doctrine of Christ that tended to the dethroning of princes, or the depriving of them of any of their prerogatives, as they knew very well; and it was against their consciences that they laid any thing of this kind to the charge of Christ’s disciples. And of all people, it ill became the Jews to do it, who hated Cesar and his government, and sought the ruin both of him and it; and who expected a Messiah that should be a temporal prince, and overturn the thrones of kingdoms; and were therefore opposing our Lord Jesus because he did not appear under that character. Acts 17:6 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; Acts 17:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. Acts 17:8 And they troubled the people and the rulers of the city, when they heard these things. Acts 17:8-10 . And they troubled the people and the rulers — As the charge was formed in such a manner that their neglecting it might render them obnoxious to the Romans, both the multitude and the magistrates of the city were alarmed when they heard these things. They were not willing, however, to proceed to extremities against an inhabitant of the place, merely for harbouring persons who, whatever might be alleged against them, were in a manner strangers to him; and, therefore, when they had taken security of Jason, and the other — Brethren who were brought before them, that they would behave as good subjects; they let them go — Dismissed them for that time. This liberal conduct of the rulers of Thessalonica restrained the malice of the Jews for the present. But the brethren — Fearing some new tumult might arise, thought it prudent to send Paul and Silas — And probably Timothy also, Acts 17:15 ; away by night to Berea — A populous city in the neighbourhood. Luke has not told us what time Paul and his assistants spent at Thessalonica. But there are circumstances mentioned in the apostle’s epistles from which we may infer, that they spent some months in planting a church there; such as that, during his abode at Thessalonica, he received money twice from the Philippians, ( Php 4:15 ,) and communicated the spiritual gifts to the brethren in plenty, ( 1 Thessalonians 5:19 ,) and appointed ????????????? , presidents, or rulers, statedly to exercise the ministry among them, ( 1 Thessalonians 5:12 ,) having formed them into a regular church; all which implies that he abode a considerable time in this city. Acts 17:9 And when they had taken security of Jason, and of the other, they let them go. Acts 17:10 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. Acts 17:11 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. Acts 17:11-14 . These were more noble, &c. — Greek, ???????????? , more ingenuous, or generous; of a more excellent disposition, more open to conviction, as being less blinded by prejudice. To be teachable in the things of God, is true nobleness and generosity of soul. Than those in Thessalonica — The unbelieving Jews there; in that they received the word with all readiness of mind — When it was proved to them from the Scriptures to be the word of God. And searched the Scriptures daily — Using great candour and impartiality in the search; whether these things were so — Namely, the things which Paul preached concerning the sufferings and resurrection of the Messiah. Here we see that receiving the word with readiness, and the most accurate search into the truth, are things well consistent the one with the other. Therefore many of them believed — Finding how exact a correspondence there was between the words of these Christian preachers and those of their own prophets, to which they referred. Also of honourable women — Women of considerable rank; which were Greeks — That is, proselytes, as the word is frequently used by Luke; and of men not a few — Thus a numerous church was gathered in Berea likewise, consisting both of the Jews and of the Gentiles, but especially of the latter. But — An unhappy opposition soon arose, from the malice of their persecutors: for, when the Jews of Thessalonica understood that the word of God was preached at Berea — With such promising success, not content with what they had done to oppose it at home; they came thither also, and stirred up the people — Greek, ?????????? ???? ?????? , agitating the multitudes, or, raising a storm among them; the expression properly signifying to agitate the sea violently. It admirably illustrates the rage and fury of a seditious multitude. They doubtless represented Paul and his associates as factious and turbulent persons, to whom it was dangerous to give any the least shelter or countenance. The brethren, therefore, anxious for Paul’s safety, sent him away to go as it were to the sea — Or by sea, to some of the southern cities of Greece. It seems they chose to direct him the road which led to the sea, that if he had not an opportunity of embarking, or did not think proper to do it, his malicious enemies might, at least, be discouraged from any further attempt to pursue him, which they might probably have done, if they had known he would have travelled by land. But Silas and Timotheus, whose characters were not so public, or their persons so obnoxious, did not go with him from Berea; but continued there a while longer, to settle the newly-planted church, and to instruct them more fully in the doctrine of the gospel. Acts 17:12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. Acts 17:13 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. Acts 17:14 And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. Acts 17:15 And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed. Acts 17:15 . They that conducted Paul brought him — By land, ??? , as far as Athens — That celebrated, unequalled seat of learning among the Greeks. It is true, Athens had now passed the zenith of its political splendour, and had been declining in power and glory ever since the Romans, after conquering Greece, fixed the seat of their government at Corinth. Nevertheless, its fame for learning was still as great as ever. For, at the time Paul visited that city, it was full of philosophers, rhetoricians, orators, painters, statuaries, and of young persons who came to learn philosophy and the arts. But this sort of people, being generally very idle, were great talkers, and had an insatiable curiosity. So that the character which Luke has given of the Athenians, and strangers there, ( Acts 17:21 ,) is perfectly just. And receiving commandment unto Silas, &c., that they should come to him with all speed — Probably that they might bring him information of the state of the new converts he had left behind him at Thessalonica and Berea. Or, perhaps, he wished to be joined by them before he began his ministry at Athens, which yet, observing the wretched state of the city, he was in haste to do. Whether Silas came to him while he was at Athens, is uncertain. Timothy, however, came and informed him, that the idolaters in Thessalonica, displeased to see so many of their countrymen deserting the temples and altars of their gods, had joined the Jews in persecuting the disciples, 1 Thessalonians 2:14 . On hearing this, Paul thought it good to be left at Athens alone, 1 Thessalonians 3:1 ; and sent Timothy back to Thessalonica, to establish and comfort the brethren concerning their faith. While Paul “continued in this renowned city, the centre of polite learning, philosophy, and the fine arts, and, as it were, the university of the Roman empire and of the world, he took little notice of the sculpture and edifices, the fragments of which, to this day, are considered as the most perfect models in their kind; or of their paintings and exhibitions, and other curiosities of this sort.” And yet “Paul is generally allowed to have been a man of fine taste and cultivated genius; but his thoughts were too much occupied about more sublime and interesting subjects, to make observations on these elegant or magnificent trifles.” — Scott. For, Acts 17:16 Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Acts 17:16-17 . While he waited for them at Athens — Namely, for Silas and Timothy; his spirit was stirred in him — Greek, ?????????? , was disquieted, vexed, filled with grief and indignation; when he saw the city (a city which was thought to be more enlightened than any other, and in which learning and arts were carried to greater perfection than anywhere else in the world) wholly given to idolatry — Greek, ?????????? , full of idols, enslaved to idolatry in the most gross and shameful manner. That this was the case, all ancient writers attest. Pausanias says that “there were more images in Athens than in all Greece besides;” and that “they worshipped the gods,” or expressed more piety to them “than all Greece:” and presently adds, as an evidence of their piety, that “they had altars ( ?????? , ????? , ??? ????? ) erected to shame, fame, and desire;” and again, that “they exceeded all in their zeal for the gods.” Sophocles bears the same testimony, observing, “This city exceeds all others in worshipping and honouring the gods.” Hence Ælian called Athens the altar of Greece; and Xenophon said, that “it had twice as many sacred festivals as any other city.” And no wonder, for the Athenians always imported the deities and superstitions of every nation along with their arts and learning; and, as Strabo says, “their hospitality to strangers extended to the gods too, being very ready to receive any strange objects or forms of worship.” So that, as Petronius humorously says, “It was easier to find a god than a man there.” Here then we have a full proof of the insufficiency of science and philosophy to guide men in matters of religion. “The barbarous Scythians, the wild Indians, nay, the stupid Hottentots,” as Mr. Scott observes, “have never deviated further from truth, or sunk into grosser darkness, in respect to God and religion, than the ingenious and philosophical Athenians did!” The apostle, therefore, though, it seems, he had resolved not to begin preaching till Timothy and Silas arrived, yet, seeing the city sunk so low in these various, complicated, and abominable idolatries, could forbear no longer; and therefore, as there was a synagogue of the Jews in Athens, he went to it without delay, and disputed with the Jews and the devout persons — Whom he found assembled there: thus offering the gospel to them, as his manner was, before he preached it to the Gentiles. But not content with this, he afterward discoursed in the market- place daily with those that met with him — Who were chiefly, doubtless, Athenian idolaters. See Dr. Hammond. Acts 17:17 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. Acts 17:18 Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. Acts 17:18 . Then certain philosophers of the Epicureans and of the Stoics encountered him — Greek, ?????????? ???? , opposed themselves to him. The Epicureans entirely denied a providence, and held the world to be the effect of mere chance; asserting sensual pleasure to be man’s chief good, and that the soul and body died together. The Stoics held that matter was eternal; that all things were governed by irresistible fate; that virtue was its own sufficient reward, and vice its own sufficient punishment. It is easy to see how happily the apostle levels his discourse at some of the most important errors of each sect, while, without expressly attacking either, he gives a plain summary of his own religious principles. Some said, What will this babbler say? — Such is the language of natural reason, full of, and satisfied with, itself. The expression, rendered babbler, ?????????? , (which properly signifies a contemptible person, that picks up scattered seed in the market, or elsewhere, and which Dr. Doddridge translates, retailer of scraps; and Mr. Fleming, holder forth; ) admirably expresses the contempt which these philosophers had of this unknown foreigner, who pretended to teach all the several professors of their learned and illustrious body. Yet even here Paul had some fruit, though nowhere less than at Athens. And no wonder, since this city was a seminary of philosophers, who have ever been the pest of true religion. Others said, He seemeth to be a setter forth — ??????????? , a proclaimer (this expression he returns to them at Acts 17:23 ) of strange gods — Such as are not known even at Athens. The original expression, ????? ????????? , signifies strange, or foreign demons. By demons, however, they did not understand devils, or evil beings, as we do; but rather men, who had lived on earth, and were afterward deified; distinguishing them from the ???? , or gods, who, they thought, were such by nature. Because he preached to them Jesus and the resurrection — The former of which, through their negligence in attending they ridiculously took for a deified man, and the other for a goddess. And, as stupid as this mistake was, it is the less to be wondered at, since the Athenians might as well count the resurrection a deity, as shame, famine, and desire; or as the fever, and some other things too scandalous to be here named, were accounted deities among the Romans. Acts 17:19 And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is ? Acts 17:19-21 . And — The crowd increasing to a greater number than could conveniently hear him, in the place where they then were; they took and brought him unto Areopagus — Or, the hill of Mars, dedicated to Mars, the heathen god of war, the place where the Athenians held their supreme court of judicature, of which the original number of judges was twelve, but it was afterward increased to three hundred, who were generally men of the greatest families in Athens, and were famed for justice and integrity. Paul, however, was certainly not carried thither to be tried as a criminal, but to be heard discoursing concerning his new doctrine: for they said, May we know what this new doctrine is? For thou bringest certain strange things to our ears — Exceedingly different from what we have ever received from any of those many professors, of various learning, which this city has produced: we would know, therefore, what these things mean — And wish to hear them from thine own mouth, rather than by the uncertain report of others. This course, it must be observed, the Athenians took with Paul, not from the love of truth, but from mere curiosity: for, as the historian proceeds to observe, all the Athenians, and strangers sojourning there — And catching their distemper; spent their time in nothing else but either to tell — To others; or to hear — For themselves; some new thing — Greek, ?? ?????????? , literally, some newer thing. New things quickly grew cheap, and they wanted those that were newer still. The apostle, therefore, “being thus called to declare the new doctrine whereof he spake, to an assembly consisting of senators, philosophers, rhetoricians, and statesmen, willingly embraced the opportunity; and, in a most eloquent discourse, prepared his illustrious auditors for receiving that doctrine which appeared to them so strange, by showing them the absurdity of the commonly-received idolatry, and by speaking on that delicate subject with an address, and temper, and strength of reasoning, which would have done honour to the greatest orators of Greece or Rome.” — Macknight. Acts 17:20 For thou bringest certain strange things to our ears: we would know therefore what these things mean. Acts 17:21 (For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) Acts 17:22 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. Acts 17:22 . Then Paul stood (Greek, ??????? , standing, or being placed, rather, probably on some eminence) in the midst of Mars hill — An ample theatre! said, Ye men of Athens — Giving them a lecture of natural divinity, with admirable wisdom, acuteness, fulness, and courtesy. They inquire after new things: Paul, in his divinely-philosophical discourse, begins with the first, and goes on to the last things, both which were new things to them. He points out the origin and the end of all things, concerning which they had so many disputes, and equally refutes both the Epicurean and Stoic. I perceive — With what clearness and freedom does he speak! Paul against Athens! That in all things ye are too superstitious — This translation does not, it seems, exactly express St. Paul’s meaning; the original expression, ???? ????? ?? ??????????????????? , as Dr. Hammond and others have proved, having a good, as well as a bad sense; and here, probably, signifying, as Doddridge and Wesley have rendered it, greatly addicted to the worship of invisible powers. To take it in the sense of our translation, would be to suppose that Paul began his discourse in very offensive language. Whereas, to render it as here proposed, makes him open his sermon, not only in a manner inoffensive, but even conciliating; which common sense would direct him to do, as far as he could with truth. “He introduced his discourse,” says Macknight, “with a handsome compliment to the Athenians in general: he told them that he perceived they were extremely religious; for, lest any god should be neglected by them, he found they had erected an altar to the unknown God; and from this he inferred, that it would not be unacceptable if he should declare to them that God whom they ignorantly worshipped.” For, said he, Acts 17:23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. Acts 17:23 . As I passed by — Or, passed along the streets of your city; and beheld your devotions — Greek, ?? ????????? ???? , the objects of your worship, I found an altar with this inscription, TO THE UNKNOWN GOD — Because Paul here tells the Athenians, that the true God was he whom they ignorantly worshipped under this title, some learned men have supposed that the altar he speaks of was raised to the God of the Jews; concerning whose power, in the destruction of the Egyptians and Canaanites, the ancient Athenians had received some obscure reports; and that, because the Jews carefully concealed his name, and had no image of him, the Athenians erected no statue to him, but worshipped him under the appellation of THE UNKNOWN GOD. Others think this altar was erected by Socrates, to express his devotions to the only true God, (while he derided the plurality of the heathen gods, for which he was condemned to death,) of whom the Athenians had no idea, and whose nature, he insinuated by this inscription, was far above the reach of human comprehension. See Dr. Wellwood’s Introduction to his translation of The Banquet of Xenophon. Whom therefore ye ignorantly worship — Greek, ?? ??? ?????????? ????????? , whom therefore ye worship, or, toward whom ye are piously disposed, not knowing him; him declare I — Greek, ?????? ??? ?????????? , him proclaim I, unto you — Thus he fixes the wandering attention of these blind philosophers; proclaiming to them an unknown, and yet not a new God; and alluding to their words, ( Acts 17:20 ,) he seemeth to be a proclaimer of strange gods. Acts 17:24 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; Acts 17:24-26 . God that made the world — Thus is demonstrated, even to reason, the one, true, good God; absolutely different from the creatures, from every part of the visible creation. Seeing he is Lord of heaven and earth, dwelleth not in temples made with hands — God hath no need of temples to dwell in, seeing he hath made the world, and is the Lord, or possessor, of the universe. Ye, therefore, greatly err in thinking, that by erecting magnificent temples and images, and by consecrating them, ye draw God down into them, and prevail with him to reside among you in an especial manner. That vulgar notion is unworthy of men whose minds are improved by science, and who, from God’s having made the world, ought to know that his presence is not confined to temples made by men. Neither is worshipped with men’s hands, as though he needed any thing — Or, person, the word ????? equally taking in both: that is, Neither is the true God worshipped with sacrifices and meats prepared by men’s hands, if these things are offered to him, as though he needed to be fed with the fruits of the earth, and with the flesh of beasts, and refreshed with the steams of sacrifices and incense: seeing he giveth to all — That live and breathe, whether men or beasts; life — For in him we live; and breath — In him we move; and all things — For in him we are: whence it is evident that men can contribute nothing to his life or happiness. And hath made of one blood all nations of men — Hath from one man and woman multiplied the human race, so as to form those different nations which cover the face of the whole earth; and hath everywhere made a liberal provision for them, of all the necessaries of life. How then can ye fancy that he himself needs to be lodged, and clothed, and fed by men! By speaking thus, the apostle also showed them, in the most unaffected manner, that though he was a Jew, he was not enslaved to any narrow views, but looked on all mankind as his brethren. And hath determined the times before appointed — Hath also assigned to each of these nations their times of existence; and the bounds of their habitations — By mountains, seas, rivers, and the like; that is, the particular countries they were or are to inhabit