Compare And Contrast Chillingworth And The Puritan Leaders

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NLT But some of the Jews were jealous, so they gathered some troublemakers from the marketplace to form a mob and start a riot. They attacked the home of Jason, searching for Paul and Silas so they could drag them out to the crowd. YLT And the unbelieving Jews, having been moved with envy, and having taken to them of the loungers certain evil men, and having made a crowd, were setting the city in an uproar; having assailed also the house of Jason, they were seeking them to bring them to the populace,. But - Always pause and ponder this term of contrast , asking how is the writer "changing direction. The Jews felt strong envy and resentment against Paul and his message.

As happened in Pisidian Antioch Acts , 50 , Iconium Acts , 5 , and Lystra Acts on the first missionary journey, here Paul is again opposed by a mob incited by jealous Jews. While this is undoubtedly true, this phrase is not found in the modern transcripts so most modern translations lack this phrase. Jack Andrews observes these antagonistic Jews "were moved in a wrong way in the wrong direction. Whenever we are overcome with envy and jealousy we are always going in a bad direction. G Campbell Morgan observes that "the work in Thessalonica was not one of triumph only. It was one of trial, springing out of the jealousy of the Jews. The word" jealousy" is a very awkward word here.

It should read springing out of the zeal of the Jews; for it is the very word that Paul used concerning them in his Roman letter, "I bear them witness that they have a zeal for God, but not according to knowledge. It can be used commendably to refer to a striving for something or showing zeal. As Paul explained in Romans his hope was that the salvation of Gentiles would provoke the Jews into studying the Scriptures and discovering their promised Messiah "But I am speaking to you who are Gentiles.

Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, if somehow I might move to jealousy my fellow countrymen and save some of them. That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1 Thessalonians Paul hints at some of the slanders spread against him by these rabbis deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc. Barclay - As usual Paul began his work in the synagogue.

His great success was not so much among the Jews as among the Gentiles attached to the synagogue. This infuriated the Jews for they looked on these Gentiles as their natural preserves and here was Paul stealing them before their very eyes. The Jews stooped to the lowest methods to hinder Paul. First they stirred up the rabble. Then, when they had dragged Jason and his friends before the magistrates, they charged the Christian missionaries with preaching political insurrection. They knew their charge to be a lie and yet it is couched in very suggestive terms. The Jews had not the slightest doubt that Christianity was a supremely effective thing.

Glover quoted with delight the saying of the child who remarked that the New Testament ended with Revolutions. When Christianity really goes into action it must cause a revolution both in the life of the individual and in the life of society. Acts But the high priest rose up, along with all his associates that is the sect of the Sadducees , and they were filled with jealousy.

Comment - Remember that what " fills " you will end up controlling you! Yet God was with him,. John MacArthur one of the best modern expositors of the Word and one who has experienced the conflict writes "Those who courageously proclaim the right message and win converts will face conflict. Success will be accompanied by opposition. Paul and his companions were no exception.

The unbelieving Jews at Thessalonica were enraged by the success of the gospel. They "loved the darkness rather than the light; for their deeds were evil" John Jack Andrews - The people in opposition to the work of God were unbelievers. That is always the case. Those who do not believe are always trying to hinder those who do believe.

John G. Hence, we should not be surprised that unbelief motivates to strong action against the work of God. Furthermore, all of this reveals to us that those in church who are a continual pain in the neck to the work of the church are probably unbelievers. Such may be deacons, Sunday school teachers, or holders of other important offices of leadership in the church. But their cantankerous spirit nullifies their claim of being a true believer.

Merrill Unger has an interesting on on the marketplace men - Loungers of the type employed here by the Jews to attack Paul and Silas were common in the agora or forum of Graeco-Roman cities. They invariably assembled around the rostrum where an orator was speaking, and applauded or heckled according to who paid them. Historical Research and the Church at Thessalonica. Jack Arnold - The Jews were jealous of the success Paul was having among the attenders at the synagogue. These angry Jews went to the marketplace where the loafers, hoods and social misfits and outcasts hung out. The Jews probably paid them to incite a riot in the city against Paul and his missionary band. The devil never gives up.

When he is defeated by Scripture and logic, he turns to violence to stamp out Christianity. These young radicals knew how to manipulate a crowd to irrational actions. The crowd, at a fever pitch and emotional high, went to the home of Jason where Paul was staying. Some wicked men from the marketplace - "The agora or market-place was the natural resort for those with nothing to do Matthew like the court-house square today or various parks in our cities where bench-warmers flock.

The church in Thessalonica caught some of these peripatetic idlers 2 Thessalonians The Romans called them subrostrani hangers round the rostrum or subbasilicari. Probably right in the agora itself where the rabbis could tell men their duties and pay them in advance. We might call them loafers or bums! They were usually unemployed and loitered about the marketplace and they were looked down upon by the Greco-Roman society as worthless people. Also used with a different sense in Acts where it means the days when courts of justice are in session court days, sessions.

Cleon Rogers - The agora was originally an open place where the king met the people; it later became the open place where the citizens gathered; then it indicated the open place around which important government buildings were located, as well as stores, where one could buy the necessities of life, it corresponded to the Latin Forum. Business was usually carried from A. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good giving us a good picture of these men. Poneros is not just bad in character like kakos , but bad in effect injurious! They were the type of men who would not hesitate to inflict harm.

The Jews knew exactly what they were doing! In the middle voice it has a different sense meaning to make a noise or disturbance, especially the noise made in lamenting the dead Matt. The cognate thorubos is used in Acts ; ; Thorubeo - 4x in NT - make a commotion 1 , noisy disorder 1 , set 1 , troubled 1 , uproar 1. Campbell Morgan rightly declared that "the measure of our triumph in work for God is always the measure of our travail. No propagative work is done save at cost; and every genuine triumph of the Cross brings after it the travail of some new affliction, and some new sorrow. So we share the travail that makes the Kingdom come. The idea is a sudden arrival, often with hostile intent as in this context cf similar sense in Lk ; Acts ; ; ,.

Seeking zeteo they were repeatedly imperfect tense trying to find the location of the missionaries. They sought to persecute the preachers. This is always Satan's aim. As one godly preacher once told me "Preach the Word and duck! Bring them out - Who? Paul and Silas - a veritable old-time "lynching party! The people demos means people, populace, crowd, "the mass of the people assembled in a public place.

Friberg - 1 as the population of a city people, populace; 2 as the populace gathered for any purpose mob, crowd Acts Demos - only 4x - Usage: assembly 2 , people 2. When they did not find them - This implies that they made a careful search for them. They looked but to no avail. Paul and his associates were not to be found. For some reason God sheltered them at this time. Jack Arnold - Paul and the missionaries were gone.

God providentially protected them from the lynch mob. Perhaps they had received word of this mob action and went into hiding or perhaps God just had them step out for a moment to miss the action. They began dragging Jason and some brethren before the city authorities - Similar to the scene in Acts 16, Satan stirs up the crowd to seek to silence the saints. Things have not changed much in years No prayer before sporting events, you can't teach the Bible in schools, etc, etc.

Today the enemy is silencing the Gospel proclamation from many pulpits for they have substituted the message of a "social gospel" that deals with temporal, physical needs but tragically largely many times totally ignores the eternal, spiritual needs of men and women dead in their trespasses and sins and under God's imminent judgment cf Eph , Jn , 36, Ro Robertson on began dragging - imperfect active, vivid picture, they were dragging literally. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. Jack Andrews - This word began dragging gives the picture of leaving a trail behind where the person had been dragged through.

This word lets us know that Jason did not volunteer to go with the mob and stand before the rulers. He was not asked to go, he was made to go. He was not given a formal invite, but he was forced to go! Dragging suro means to draw, pull, draw, drag away, lead by force against their will , "as moving someone or something along by force drag away , pull along , draw Acts Of dragging a heavy object with great effort. John But the other disciples came in the little boat, for they were not far from the land, but about one hundred yards away, dragging the net full of fish. Acts But Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison.

Acts But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. Acts When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, "These men who have upset the world have come here also;. Revelation note And his tail swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. Dt "crawling things" 2 Sam. It is found in Josephus and other Greek literature along with some compound forms with the literal meaning.

Brethren 80 adelphos means literally of the same womb, and in this context presumably refers to Christians, those who were born again. Shouting boao means crying for help or as in this context crying out in a tumultuous way with a high, strong voice. The word Politarch was a special title used by Macedonians for chief magistrates here and in a few other cities. Only found in Acts and Acts BDAG on politarches - No precise job description is extant, but administration of security measures, as indicated Aeneas Tact. A number of p. At this point the historicity of Acts has been attacked on the ground that the city authorities at Thessalonica were not called " politarchs. The inscription begins "In the time of the politarchs Wikipedia - One of the earliest extant inscriptions to use the term "Politarch" was located on the Vardar Gate in Thessaloniki see picture.

The Gate was unfortunately destroyed in but the inscription, which dates to the 2nd Century AD, can now been seen in the British Museum in London. Cleon Rogers on politarches - ruler of the city. Used mainly of the Macedonian title for the non-Roman magistrates of a city generally five in number , whose duties were, among other things, to confirm decisions made by the Demos, and to maintain peace and order in their city. Apologetic note by Blaiklock - Since the term politarches was unknown elsewhere, the critics of Luke once dismissed it as a mark of ignorance. Sixteen epigraphical examples now exist in modern Salonica, and one is located in the British Museum on a stone which once formed part of an archway.

It was evidently the Macedonian term. It was Luke's general practice to use the term in commonest use in educated circles. Hence he called the officials of Philippi 'praetors', and an inscription has similarly established the fact that this was a courtesy title given to the magistrates of a Roman colony. Vincent on rulers of the city - Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi.

Thessalonica was not a colony, but a free city see on colony, Acts , and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates. The word occurs only here and Acts , and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The arch is thought by antiquarians to have been standing in Paul's time. In short the Gospel is not politically correct! Indeed the Gospel of salvation upsets lost sinners destined from eternal torment , because it confronts them head on with the choice to choose death or choose life, to be eternally cursed or eternally blessed read Dt So yes this "upsets the world! Unless you are in a "holy huddle" you will almost certainly upset your audience!

The irony is that these Gospel proclaimers were actually turning the world right side up! When Adam and Eve sinned in the perfect garden, the world was instantly turned upset down! Sin is deceiving Heb and sinners think their version of the world is right-side up when in fact is upset down in the sight of a holy and righteous God! A believer lives right-side-up in a topsy-turvy world. These men - Who?

The proclaimers of the Gospel. Today that should apply to every saint, for we should all be proclaiming the Gospel with our lives and our lips. The world is flailing around in a stormy sea and going to hell and we sit comfortably and apathetically in the Ark of the Covenant with life preservers named "Gospel" and refuse to through them to those around us who are drowning in their sins and will soon cease breathing and sink to the dark, dreary bottom of the sea so to speak! Ruth Graham said saints are those who. Pascal on these men as "upsetters" - The serene beauty of a holy life is the most powerful influence in the world next to the might of God.

The men that move the world are the ones who do not let the world move them! Who have upset the world - KJV has a vivid picture "these that have turned the world upset down" They were lying! A false accusation! On the other hand, in another sense the Gospel was certainly "upsetting the world" but it was doing so in a good way for those who received it by faith! Indeed, the recipients of the good news did change kingdoms - from darkness to light, from the dominion of Satan to God Acts note! Gilbrant adds that "The accusation that Paul and Silas had turned the inhabited world upside down has been a thrill and a challenge to true believers ever since. The world turned upside down is at last right side up.

The Romans used "the world" [the inhabited world] to mean the Roman Empire. Complete Biblical Library Commentary. The action is most commonly applied to a state of mind as is the case in the papyri of the Koine Greek period. See Galatians ,9; ; ; He was no doubt relieved to learn that Paul was not the troublesome Egyptian insurrectionist whose revolt had been so destructively unsettling for Rome. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius note. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar Acts was created by the rabbis and the hired loafers.

It occurs also in Harpocration a. But in an Egyptian letter of Aug. Oxyrhynchus Pap. It is a vigorous and graphic term. The Romans used oikoumene in their secular writings to refer to the Roman Empire, for to them their empire equated with the whole world. When they said that these men were turning the world upside down, that is exactly what they meant.

When Christianity penetrated that old Roman Empire it was a revolution. It had a tremendous effect. William Barcla y on upset the world - 'Those,' they said, 'who are upsetting the civilised world have arrived here. Jack Andrews - The missionaries and early church had the power of God upon them and God used them to shake up the world. Why does God not use us like he did these missionaries? The Lord has been so deeply grieved by the refusal of the church to faithfully proclaim the whole counsel of His Word in the power of the Holy Spirit that He has largely withdrawn from the church and left her to her own devices.

Souls were saved, people took sides, feelings were stirred, decisions were made, the lines were drawn. Paul did not slip into town, hold a few quiet meetings, enjoy some good home cooking, pick up a generous honorarium, and slip back out of town again without the city knowing or caring that the gospel had been preached at all. Everybody knew when Paul came to town. Passions were stirred, things happened, the place was turned upside down. Guzik - God willing and blessing, people would say such things about the effectiveness of Christians today!. Jesus did not come only to be our teacher, but to turn our world upside-down. The powerful and the eminent of this world are at the top of the power pyramid and look down on the weak and insignificant; but Jesus comes and turns that pyramid around and says, If you want to come to Me, you have to come like a little child.

As Paul says, God has chosen the foolish and weak things of the world to confound the wise 1Corinthians , and so God turns the world's power-pyramid upside down. Jesus gave a great example of this upside-down thinking when He spoke of a rich man who amassed great wealth, and all he could think about was building bigger barns to store all his wealth. We would make the man a civic leader or recognized him as a prominent man; Jesus turned it all upside down and called the man a fool, because he had done nothing to get his life right with God. Luke , 17, 18, 19, 20, 21 Actually, God was working through Paul and Silas to turn the world right side-up again.

But when you yourself are upside-down, the other direction appears to be upside-down! John White, a psychiatrist and minister in Canada, said, "It would be foolish of us to assume that our present luxurious freedom will continue indefinitely. Freedom is the delayed end result of the Reformation, with its biblical view of man. As the biblical influence wanes, it is likely that freedom will not continue. There are signs that the conditions necessary for tolerance and freedom are already being eroded. Democracy is a fragile flower of late bloom it was in its present form completely unknown to the Greeks liable to be withered by scorching winds of impatient hate.

It is therefore important that we all ask ourselves: Am I willing to risk imprisonment and death for Christ? Many professing believers are not willing. If you are faithful in little things while freedom lasts, chances are that you will be faithful when the big tests come. There is valuable training in faithfulness where you are now. If you are open and honest--true to yourself and true to Christ--your life will provoke hostility in some and will powerfully attract others. I do not wish to be an alarmist about what it costs to be faithful to Christ yet I feel I must point both to Scripture and to the course of church history. I want to awaken the Western Church with the blast of a trumpet, warning her that the normal conditions under which the Church bears witness are not those we now experience, but are conditions inimical to Christian witness.

I believe that the darkness may be descending again, and I fear that few of us are prepared for it. We belong to a long tradition of martyrdom, but we have become soft and ill-prepared. There is a story told of an eccentric English evangelist who took that text for one of his open-air sermons in a new place. Second, the world must be turned upside down. Third, we are the men to set it right. Robert Morgan - The first Christians were walking torches who weren't afraid to share their faith, spread their news, praise their Lord, and set their world on fire. They'd discovered a secret that had turned them inside out. Gone were their inhibitions, failures, sins, and temporal concerns.

The risen Christ was living within them, walking among them, and working through them. They were filled with the Spirit and they shared the Word with boldness, though it sometimes brought the lash down on their backs and the government down on their heads. They didn't expect to be here long, so they made the most of every opportunity. It was said of them, "These men who have turned the world upside down have come here too. There are still Christians like that, but the majority of us are content with being middle-of-the-roaders whose lukewarm Laodicean faith won't even cause the world to tilt a little.

The gospel isn't going to turn the world upside down until it turns us inside out and right-side up, and we'll not set others on fire until we ourselves become walking torches. The Christians who have turned the world upside down have been men and women with vision in their hearts and the Bible in their hands. When life gets heavy, humor lightens the load. I have heard, for example, that in Russia peasant farmers enjoy telling this story: A commissar came to a farmer one day and inquired about the year's potato crop. With a scowl, he said, "But comrade, this is a communist state and we are atheists. You must not forget, there is no God! No God—no potatoes. A deep truth lies hidden in this humorous tale. God is the source of all things—whether we admit it or not. The apostle Paul went so far as to tell his pagan audience, "For in Him we live and move and have our being" Acts Without Him, we could not draw a single breath, our bodies could not function, and we would have no provision for our daily sustenance.

Atheists may have convinced themselves that God does not exist. Yet we who are His children through faith in His Son know otherwise. But do we show it by the way we live? That is the key question. Each day we must depend on Him, so that we recognize every blessing as coming from His gracious hand. De Haan. The same thing occurred with the Apostles. The Christians have done this. And you will remark, that to this day the world still lays its ills at the door of the Christians.

Was it not the foolish cry a few months ago, and are there not some weak-minded individuals who still believe it, that the great massacre and mutiny in India was caused by the missionaries. Can it be true, that he whose gospel is love should be the fomentor of disturbance? And have not his followen at all times been a peaceful generation? We believe that what these Jews said of the Apostles, was just a downright wilful lie.

They knew better. The Apostles were not the disturbers of states. It is true, they preached that which would disturb the sinful constitution of a kingdom, and which would disturb the evil practices of false priests; but they never meant to set men in an uproar. They did come to set men at arms with sin; they did draw the sword against iniquity; but against men as men, against kings as kings, they had no battle; it is with iniquity and sin, and wrong everywhere, that they proclaimed an everlasting warfare. But still, brethren, there is many a true word spoken in jest, we say, and surely there is many a true word spoken in malice.

They said the Apostles turned the world upside down. They meant by that, that they were disturbers of the peace. It was the wrong way upwards before, and now that the gospel is preached, and when it shall prevail, it will just set the world right by turning it upside down. Acts and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another King, Jesus. The idea is to receive one hospitably and kindly. The Jews despised Rome and the rule of Caesar but saw the fact that the missionaries proclaimed Christ as King to be to their advantage.

What hypocrites these antagonistic Jews were! Larkin notes "The charges are threefold: public disturbance—causing trouble all over the world; harboring disturbers of the peace; and defying Caesar's decrees, saying that there is another king, one called Jesus. The forties had been a turbulent decade for Rome in dealing with the Jews. Though the Jews themselves had caused the uproar at Thessalonica, their trumped-up charges of public disturbance made sense within the Empire's current political climate. They all act contrary to the decrees of Caesar - Basically they are proposing a charge of treason. It was not just political but religious treason because of the Roman imperial cult.

Caesar - Family name of Julius Caesar assumed by following emperors as a title. Some Pharisees and Herodians asked Jesus about the propriety of paying taxes to Caesar. In reply, the Lord said that those things pertaining to Caesar should be rendered to Caesar and those things pertaining to God should be rendered to Him Matthew In this passage, the name Caesar is virtually a symbol for civil authority. Originally, Caesar was the family name of the founder of the Roman Empire. Julius Caesar was assassinated on March 15,44 B. His successors kept Caesar's memory alive, and eventually his name came to be used as a title. See Rome; Roman Empire. Holman Bible Dictionary. Larkin - The charge of defying Caesar's decrees is best understood against this background.

Paul's eschatology could be easily twisted into declarations about a coming monarch who will displace Caesar 1 Thess ; 2 Thess Since Thessalonica would want to maintain its status as a free city through loyalty to the emperor, and since the local officials are charged with preserving order and making sure the imperial decrees are respected, the charges understandably throw the crowd and the city officials into turmoil tarasso, Acts ; compare Acts ; Acts It was for allegedly claiming to be a rival earthly ruler to Caesar that the Romans crucified Jesus cf.

John , Failure to worship Caesar surely led to Paul's execution. The fact that the Jews were "zealous" to safeguard the government of Caesar shows how much they hated the Gospel of Jesus Christ, for they clearly had little or no love for the Roman Empire. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on Mark It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

Vincent - The charge at Philippi was that of introducing new customs; but as Thessalonica was not a colony, that charge could have no force there. The accusation substituted is that of treason against the emperor; that of which Jesus was accused before Pilate. The kingship of Jesus Christ is unlike that of the rulers of this world. He conquers with ambassadors, not armies; and His weapons are truth and love. He brings men peace by upsetting the peace and turning things upside down!

He conquers through His cross where He died for a world of lost sinners. He even died for His enemies! Ro , 7,8, 9, see notes Romans ; ; ; ; Another heteros has the basic meaning of the other of two or more but specifically different. Guzik - Even the unfounded accusation of political revolution had a compliment hidden inside. Even the evil men from the marketplace understood that Christians taught that Jesus was a king, that He had the right to rule over His people. Why is it that all too many churchgoers miss this message today? If the political charges were true, Rome would have to react. Larkin - Although the persecutors had been the real disturbers of public order, the gospel always has an unsettling, even revolutionary effect on those who hear it.

It calls for a repentance that means bowing to King Jesus in total allegiance. Totalitarian rulers, whether Caesar or modern-day overlords, cannot peacefully coexist with King Jesus or his kingdom subjects. Paul was the ideal evangelist because he would not compromise the truth of Jesus Christ and was willing to suffer for his convictions. He understood that the gospel causes a spiritual revolution in all who truly are saved. Children often come up with deep truth without realizing it. Jack Arnold - The Jews then accused Paul of rebellion, sedition and treason. They claimed that Paul was preaching another king than Caesar, and he was. Paul preached Christ, the King of Kings, but His kingdom was a spiritual kingdom, not a political kingdom. Paul taught submission to human government.

Acts They stirred up the crowd and the city authorities who heard these things. They stirred up the crowd and the city authorities who heard these things - Defiance of Caesar stirred up the crowd! Their accusation raised the fear that their city might become known for opposition against Caesar and Rome and that was not a good thing! Stirred up tarasso literally means to stir up or agitate to and fro like water in a glass sharply jarred.

To confuse, to throw into confusion, to unsettle, to trouble. To shake back and forth. Used of political agitators who cause confusion and turmoil. Used of mental and spiritual agitation. Most of the NT uses of tarasso are figurative and describe the state of one's mind as stirred up, agitated or experiencing inward commotion. To the people it meant a revolution, to the politarchs a charge of complicity in treason if they let it pass.

They had no way to disprove the charge of treason and Paul and Silas were not present. Crowd ochlos is generally a multitude or a throng of people milling around or closely pressed together,. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false. Acts And when they had received a pledge from Jason and the others, they released them. And when they had received a pledge from Jason and the others - The city authorities were reasonable and unlike Philippi did not toss them in a dungeon. Pledge hikanos is strictly that which reaches or arrives at a certain standard in this context refers to a pledge, bail or bond representing an amount of money needed for release from custody and which would be forfeited by Jason should Paul and his companions cause more trouble.

As a result, they had no choice but to leave Thessalonica. If trouble continued, Jason would lose his money. If it did not, he would receive it back. Robertson - When they had taken security labontes to hikanon. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1Thessalonians note. Paul may refer to this in mentioning his inability to visit these Thessalonians again.

The idiom lambanein to hikanon now is found in two inscriptions of the second century a. In Vol. III Oxyrhynchus Papyri no. Guzik points out that "In general, Roman officials did not care what the people believed. Yet when the public order was disrupted by riots, they came down with an iron hand. So Jason had to post the bond even though he did not start the riot. Apoluo frequently has the sense of to let loose from or to release as from under arrest or from another's custody , as it is used here in Acts To let go free or set at liberty.

Apoluo is used in all four Gospels describing the release of Barabbas instead of Jesus Jn , Mt , 17, 21, etc, cf Acts Apoluo frequently is means to divorce let go free or release a wife Mt , 32; ; and a husband in Mk Apoluo is never used in the marriage context with the meaning of just to separate as the term is commonly used today or to break an engagement, but always means full fledged divorce. Best wishes to amazing writers from EssayErudite. These guys help me balance my job and studies. We value excellent academic writing and strive to provide outstanding essay writing service each and every time you place an order. We write essays, research papers, term papers, course works, reviews, theses and more, so our primary mission is to help you succeed academically.

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There were an upper stage hidden by a curtain and a balcony normally used by musicians. Puritan morality still played a leading role in the life of many middle-class readers, so both novelists and journalists combined religious and secular interests in their works. Techniques used and their aim: Satire and mock-heroic verse were still the favourite techniques for criticism and moral concern.

Language: Rejection of everyday language in favour of poetic diction. Style: Use of standard phrases and periphrases for everyday objects, apostrophe, inversion and personification as well as Latinised words and constructions. Audiences began to enjoy pantomime, a kind of ballad opera, a mixture of political satire, picaresque adventures and love interest. The Restoration comedy of manners was replaced by the sentimental comedy, dealing with everyday problems in simple language, where virtue triumphs over vice. Realistic novel main representative: Daniel Defoe with his novel Robinson Crusoe main features: realistic descriptions of time and place.

Epistolary novel main representative: Samuel Richardson with his novel Pamela main features: told through letters exchanged between different characters. Picaresque novel main representative: Henry Fielding with his novel Tom Jones main features: episodic in structure; it is concerned with the adventures of a young hero who has to deal with tyrannical masters and misfortunes but generally manages to escape these situations by using his wit. Anti-novel main representative: Laurence Sterne with his novel Tristram Shandy main features: the orderly narratives of events have little relation to the disorder of the human mind, which is not linked to a logical sequence of events. He has a very good countenance and most features remind Robinson of European people lines Robinson Crusoe represents the typical 18th-century middle-class Englishman concerned with making money and dealing with worldly matters.

He went to Brazil, where he became the owner of a plantation; then he went to Africa in order to get more slaves, and after being shipwrecked on a desert island, he gradually re-built the same kind of society as existed in his country, where the ideals of mobility, material productiveness and individualism were exalted. He organised a primitive empire: his stay on the island was not seen as a return to nature, but as a chance to exploit and dominate nature.

Robinson created a new identity for his servant, he was not interested in his real identity. It is almost night and a whole day has passed; Robinson is sitting on the branch of a big tree over the water of the sea, immersed in reflection. His life has been turned into the lonely experience of a castaway out of time. What kind of shots open the sequence? The sequence opens with a medium shot on Robinson, then a long shot is employed. Archetype: a very typical example of a particular kind of person or thing, or the original model of something which has been imitated. The myth tries to rationalise and explain the universe and its phenomena: common types of myths are creation myths.

Archetypes appear in myths, literature and the art of all societies: common archetypes are the death-rebirth motif, the sacrifice of the hero and the fatal woman. The narrator is a woman; Cruso notice the different spelling is not hard working but lazy, he does not keep a journal, he has not saved any tools from the ship, he is a boring man rather than an adventurous hero; he does not want to leave the island. Friday has not got a tongue it is not known whether Cruso is responsible for that. This hero is not of any interest for the writer. She still wears the tattered petticoat she had when she came ashore. Her skin has become brown; she behaves like a savage when she eats and she keeps on watching the horizon for someone to rescue her. No, he does not.

He is not considered by the projectors and he is required to be silent during his visit to the Academy. By describing in detail the absurd objectives of each experiment, he openly expresses his disapproval. They are referred to as rebels and are associated with the vulgar and the illiterate. In lines Swift stresses the absurdities of the projects. Swift was concerned with the aberration of human reason. He thought reason was an instrument that should be used properly; too intensive a use of reason was an error of judgement and therefore unreasonable. Thus he insisted on the need to take a common-sense view of life.

Two opposing parties, the Tories and the Whigs; the cabinet and the first Prime Minister; debate and circulation of ideas; greater social mobility of the new middle classes; poverty and petty crime; the Grand Tour of Europe; Italian Palladian style; foundation of Methodism by John and Charles Wesley; Sunday schools. It was roofed and artificially lit with candles.

There were footlights, a drop curtain and painted movable scenery at the back of the stage The audience sat in the dark in galleries, and on benches or even on boxes in the pit, which became a very fashionable place to be seated. What are the powers and supernatural traits of vampires? Do they have any limitations? Suggestion: Vampires are traditionally said to possess the following powers and supernatural traits: they are potentially immortal; they survive on blood; they have the strength of twenty men; they can shape-shift into wolves and bats; they can appear as mist or elemental dust; they have no reflection in a mirror and cast no shadow; they have hypnotic power over their victims and can turn them into vampires.

However, they do also have limitations: they may not enter a house unless they are invited in; they lose their supernatural powers during daylight hours; they must sleep on the soil of their native land; they can cross running water only at the slack or flood of the tide; they are repelled by raw garlic and holy symbols crucifix, Holy Wafer ; they can be destroyed by driving a stake through their heart and then cutting off their head. The count is connoted as a hellish, devilish creature and a wild beast. On the one hand he survives on the blood of his victims, he is very strong, he can appear as mist and he has hypnotic powers, but on the other hand he is repelled by holy symbols - crucifixes and the Holy Wafer.

The Gothic features are: the setting ruins and graveyard ; darkness; the mysterious woman, that is, the ghost; the atmosphere of loneliness, fear and horror caused by the supernatural presence. Fear leads him to the determination to follow the woman and find out who she was. He was associated with purity and uncorrupted sensitiveness, he was unspoilt by civilisation, and closer to God and the sources of creation than an adult. Therefore childhood was a state to be admired and cultivated. It is the veneration of what is far away both in space and in time; the picturesque in scenery, the remote and the unfamiliar in custom and social outlook.

Nature was regarded as a living force and, in a pantheistic vein, as the expression of God in the universe. It became a main source of inspiration, a stimulus to thought, a source of comfort and joy, and a means to convey moral truths. First generation attempt to theorise about poetry; the beauty of nature and ordinary things; visionary topics, the supernatural and mystery.

Second generation experienced political disillusionment; clash between the ideal and the real; individualistic and escapist attitudes; alienation of the artist from society. Education: Trained as an engraver when he was a boy; later he studied at the Royal Academy of Arts. Beliefs: A political freethinker and a radical, he supported the French Revolution; he had a strong sense of religion. Blake is exalting the qualities of energy and instinct as opposed to reason. He thought that the possibility of progress, of achieving the knowledge of what we are, lies in the tension between opposite states of mind, which exist not in linear sequence but in parallel: they are simultaneous.

Parents: Mary Wollstonecraft and William Godwin Both her parents had been heavily influenced by the ideas of the French Revolution and were part of a small radical group. Where she lived: At first she fled with the poet P. Shelley to France; then they rented a country house on the banks of Lake Geneva; later on they moved to Lerici, where one day Percy set sail in a storm and drowned; Shelley finally returned to England in Similarities Both poets described the city of London at the time of industrialisation.

They both included the river Thames in their description. They both perceived the city through the senses of sight and hearing, and used personification. Differences Text 1 Wordsworth associated big cities with noise and smoke, and loved the countryside. In the early 19th century, however, London still retained a partially rural atmosphere. So he sees it positively only when the population is not engaged in their work.

Text 2 Blake describes London at night. The city is ugly, in the hands of traders and full of suffering. These are all victims of industrialisation and institutions. In these lines Wordsworth shows the daffodils as part of a universal order: they grow where they are meant to do, just as the stars in the Milky Way are fixed in their courses, because of the natural law which dictates their existence. It is only afterwards, in recollection, that the act is understood and described. The thought came later, and the poem is the record of that thought and of the intellectual delight it offers.

It is imagination that enables man to enter into and give life and significance to the world. The present tense. The shift to this tense underlines that the poet is recollecting the scene in a state of tranquillity. Manfred as a Byronic hero: Solitary, driven by a sense of guilt, darkly handsome, tyrannical and passionate, but also kind, intellectual and brave. Influences on the creation of the hero: The myth of Faust, Milton, the Gothic novel, and especially the archetypal figure of Cain as the man predestined to commit evil and to face damnation.

The point of view is shifting, assembling different perspectives on Manfred through the other characters of the play. The main narrative mode is dialogue. In the first and last paragraphs there is the voice of the omniscient narrator. He is reserved, sarcastic and clever; she is rather ignorant and moody, apparently interested only in manners and in getting her daughters married. They are the relationship between the individual and society, the contrast between imagination and reason, and marriage.

By the French general Napoleon Bonaparte had defeated much of Europe and was effectively ruling France as a military dictator. Later the Duke of Wellington led British soldiers to victories in Portugal. Napoleon, weakened by his disastrous invasion of Russia, surrendered in The term refers to the reorganisationof the political parties that took place during the Victorian Age. The Liberal Party was formed by the former Whigs, some Radicals and a large minority of businessmen, while the Tory Party had become the Conservative Party in the s.

The factors that can explain this situation are: the rise of the novel; the power of theatrical managers, who decided what plays might appeal to the audience and give financial returns; the presence of great actors and actresses whose virtuosity often turned very poor plays into great success; and the fact that the rich middle classes did not appreciate drama as a form of art. Playhouse: Permanent theatres were circular or octagonal. There were two doors for entrances and exits. Behind the stage there was an inner stage. There were also an upper stage hidden by a curtain and a balcony. Communication was therefore intimate and direct. Plays took place in daylight. Audiences were drawn from all social classes. Characters: Tragedy: kings, princes and warriors; comedy: ordinary people generally belonging to the upper classes.

Themes: Universal. Language: Tragedy: solemn and poetic; comedy: formal, witty, mainly in prose. Stage directions: Absence of any scenery effects. The stage relied on conventions using a limited number of props. For night scenes a simple candle or torch represented the night world. The colours used to describe the town are red and black bricks , black and purple water , black and white writing on notices. Not gold, which is mentioned in line 38as a noun but not as a colour adjective. Third-person omniscient narrator. He is obtrusive since he openly intervenes in the narration lines , Everything in Coketown seems monotonous and repetitive. People seem dehumanised beings, the parts of machinery which are always repeating the same actions.

Mr Rochester utters a sort of monologue where he speaks of Jane in the third person, as if she were not present and he were speaking to an audience. Mr Rochester is moody and restless. In the text he is connoted by anger lines , , 33, 49 , physical strength lines , passion lines and despair lines , He seems to desire more from the character of the woman he wants to love than from her physical appearance.

He seeks a woman with inner splendour, and sees something special in Jane which attracts him much more than anything visible to the eye. She holds something unique and special deep in her soul and personality, hidden from the outside. The first two paragraphs deal with the tension between reason and passion which is a theme running throughout the novel. Jane has the qualities of endurance, valour and vitality, yet she has refused self-contentment by the confined society in which she lives. She oscillates between duty and desire, denial and fulfilment. She is presented as a free spirit struggling for recognition and self-respect in the face of rejection by a class-ridden and moneyoriented society. This explains why she finally leaves Mr Rochester. Charlotte felt deeply about the oppressed status of women at the time, especially women endowed with intelligence but devoid of fortune or looks, like herself.

The text develops the theme of spiritual equality regardless of social rank; though not a new theme, it is asserted with an unusual force in this novel, leading some readers to see Jane and her creator in feminist terms and as opposed to the strict Victorian social class system. At the beginning Jane is a lonely, dependent orphan girl, but she battles the constraints of her harsh upbringing and becomes educated, not only intellectually, but also socially and spiritually.

She develops into a strong, confident and independent woman, who neither has to give up her spiritual beliefs nor her human desire for love to be genuinely happy. She becomes the epitome of the modern woman, as she manages a perfect balance between the spiritual and the physical, which is what she really wanted in life. So there was increasing pessimism and concern that social problems were growing, not being solved. Great social changes had taken place for middle- and working-class men, and the position of women was being debated. Hardy reflects all this. However, he wrote about agricultural labourers and rural life at a time when most people lived in towns and their lives were dominated by factories and commerce - Hardy emphasises the rural calendar and the changing seasons, which had been forgotten in urban life.

In this way, he confronts the social dilemmas that Victorian society had created with the timeless tragedy of human existence. He used the omniscient narrator, which was a typical feature of the Victorian novel, to expose Victorian hypocrisy and to present a view deprived of the consolation of faith. These two aspects of beauty are closely interwoven in his poetry: the former, which is the expression of the latter, is linked to life, enjoyment, decay and death; the latter is related to eternity.

Thus an artist can die but his work of art lives forever and can communicate his feelings and its sense of beauty to men. Moreover, Keats identified beauty and truth as the only true types of knowledge. According to Oscar Wilde, the value of any work of art lies in its beauty, and not in the message that the artist wants to convey. The artist writes only to please himself since he is not interested in communicating his feelings and thoughts to his fellow-beings. He kills himself in stabbing the portrait because the portrait symbolises the dark side of his own soul. They belong to the semantic area of mystery. In fact it is art that wins at the end of the book, since Dorian Gray dies and the picture recovers all its past perfection. He seems to be seen through an oval lock; he is out of focus.

Suggestion: Throughout the novel Dorian shows a twofold attitude towards the picture. Sometimes he sees it as a reflection of his own soul as in the film sequence , and sometimes he sees it as endowed with an autonomous life as in the text from the last chapter of the novel. During his life he came in touch with the leading literary and philosophical minds of his day: Ralph Waldo Emerson, Henry David Thoreau and Herman Melville.

The philosophy of Transcendentalism encouraged man to transcend the materialistic world of experience and facts through reflection and intuition in order to discover and become aware of eternal truths in the natural world. First, he was a skilled novelist with an impressive talent for form. He was deeply concerned with the concepts of original sin and guilt and the claims of law and conscience. There was widespread mourning and grief across the country, and Whitman, who was a great admirer of Lincoln, wrote this poem. The poet thought that Lincoln embodied the American virtues of honesty and courage, and his death inspired a simple, three-stanza poem of sorrow that little resembled his other, more experimental writings.

O Captain! There is no rhyme scheme. The poet breaks away from the conventions of poetry and anticipates modern experimentation. The poem is characterised by the lack of punctuation and the use of dashes. In this way Dickinson creates suspense, emphasises certain words and forces the reader to pause and reconsider. As a result the emotion expressed in the poem is highlighted.

Dickinson uses personification; she modifies the traditional frightening image of death and turns it into the figure of a gentleman who takes his lady for a ride in his carriage. The idea of the last journey is connected with the concept of another life in eternity. At the same time it is contrasted with the idea that life on earth will continue around us even after our departure. Disillusioned and cynical mood due to the loss of many lives; frantic search for pleasure; sense of guilt for the horrors of trench warfare; loss of purpose; widening of the gap between the generation of the young and the older one, regarded as responsible for the terrible waste of lives during the war; increasing rootlessness and frustration, due to the slow dissolution of the Empire into the Commonwealth, led to a transformation of the notions of imperial hegemony and white superiority.

The traditional features subverted by Modernist writers were the limitations inbv space and time, the linear flow of narrative or conventional verse, the objectivity provided by an omniscient third-person narrator. Absorbing the influences of the past and contemporary ascendancy coming from abroad, in the attempt to build a new system of references, English modern literature was becoming cosmopolitan, thus moving away from the upper-middle-class milieu of Victorian society. In free verse the traditional metre and rhyme scheme are absent. Its only unifying element is the use of the poetic line. The free verse line might consist of a complete sentence or of a single word, whose relation to the syntactic structure of preceding and succeeding lines is flexible.

Alliteration and assonance compensate for the absence of the other traditional musical devices.