The arguments used by the opponents of the Christians in the communities of the diaspora did not differ from those used by their opponents in Judea. And that argument was first of all political: the testimony about...
The arguments used by the opponents of the Christians in the communities of the diaspora did not differ from those used by their opponents in Judea. And that argument was first of all political: they shifted the testimony about the Messiah and the Kingdom into the political sphere. What was this: a malicious lie or a mistake?
It is not simple to answer this question unambiguously, at least when the diaspora is in view. The fact is that messianism in general was far more influential in Judea itself than in the large and wealthy cities of the Roman Empire. And the wealthier the city, the fewer messianists there were, at least active ones. That is no surprise: in those days messianism was a religious and political movement, at least if we are speaking of traditional messianism. This means that when people spoke about a messianic movement, they always also had in mind the messianic war that would be inevitable in the end.
It was a war no one wanted: neither the Jewish community itself, which often lived quite well in a wealthy trading city, though not without problems, nor still less the Roman authorities, both local and central. Messianic political movements and messianic uprisings were in those days an integral part of the religious life of Judea, but by no means of the Jewish diaspora. Therefore the reaction of the local Jewish communities to messianic preaching in the cities of Macedonia and Achaia, as well as Asia Minor, was predictably negative. Of course, both Paul himself and his companions kept repeating that the matter concerned a Kingdom "not of this world," but this apparently did not fully dispel the fears of the local Jewish leaders. Hence their harsh reaction to the apostles as messianist preachers, and therefore as disturbers of the peace.
But one cannot, of course, exclude the simple desire to get rid of dangerous competitors through the hands of the local authorities, since there was a convenient pretext: the Roman authorities did not like messianists. And since they usually did not delve into the subtleties of internal Jewish debates, it was not especially difficult to frighten them with the possibility of an uprising even where one could not possibly occur. Here, of course, we must speak already of an open lie and a provocation, like the one organized before Pilate by representatives of the temple elite when the question of Jesus' execution was being decided.
After all, then too the question was shifted into the political sphere, and only in that way did Jesus' enemies manage to get what they wanted. Be that as it may, one thing is clear: moving questions of spiritual life into the political sphere is always spiritual degradation, and in any case it ends in nothing good. And who will use that degradation, and how, depends on the sincerity of a particular person's intentions. That very sincerity is what distinguishes a conscientious error from a malicious lie.
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17:1 And taking their journey through Amphipolis and Apollonia - St. Luke seems to have been left at Philippi; and to have continued in those parts, travelling from place to place among the Churches, till St. Paul returned thither. For here he leaves off speaking of himself as one of St. Paul's company; neither does he resume that style, till we find them together there, Act 20:5-6. After this he constantly uses it to the end of the history. Amphipolis and Apollonia were cities of Macedonia.
17:2 And Paul, according to his custom - Of doing all things, as far as might be, in a regular manner, went in to them three Sabbath days - Not excluding the days between.
17:4 Of the principal women, not a few - Our free thinkers 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 was a stronger evidence of the power of him whose strength is perfected in weakness, as a stronger assistance of the Holy Spirit was needful for them to overcome their natural fearfulness.
17:11 These were more ingenuous - Or generous. To be teachable in the things of God is true generosity of soul. The receiving the word with all readiness of mind, and the most accurate search into the truth, are well consistent.
17:12 Many of the - Of the Jews. And of the Grecian women - Who were followed by their husbands.