Acts 17:1

Paul's two epistles to the Thessalonians, the first two he wrote by inspiration, give such a shining character of that church, that we cannot but be glad here in the history to meet with an account of the first founding of the church there.

I. Here is Paul's coming to Thessalonica, which was the chief city of this country, called at this day Salonech, in the Turkish dominions. Observe, 1. Paul went on with his work, notwithstanding the ill usage he had met with at Philippi; he did not fail, nor was discouraged. He takes notice of this in his first epistle to the church here (Th1 2:2): After we were shamefully treated at Philippi, yet we were bold in our God to speak unto you the gospel of God. The opposition and persecution that he met with made him the more resolute. Note of these things moved him; he could never have held out, and held on, as he did, if he had not been animated by a spirit of power from on high. 2. He did but pass through Amphipolis and Apollonia, the former a city near Philippi, the latter near Thessalonica; doubtless he was under divine direction, and was told by the Spirit (who, as the wind, bloweth where he listeth) what places he should pass through, and what he should rest in. Apollonia was a city of Illyricum, which, some think, illustrates that of Paul, that he had preached the gospel from Jerusalem, and round about unto Illyricum (Rom 15:19), that is, to the borders of Illyricum where he now was; and we may suppose though he is said only to pass through these cities, yet that he staid so long in them as to publish the gospel there, and to prepare the way for the entrance of other ministers among them, whom he would afterwards send.

II. His preaching to the Jews first, in their synagogue at Thessalonica. He found a synagogue of the Jews there (Act 17:1), which intimates that one reason why he passed through those other cities mentioned, and did not continue long in them, was because there were no synagogues in them. But, finding one in Thessalonica, by it he made his entry. 1. It was always his manner to begin with the Jews, to make them the first offer of the gospel, and not to turn to the Gentiles till they had refused it, that their mouths might be stopped from clamouring against him because he preached to the Gentiles; for if they received the gospel they would cheerfully embrace the new converts; if they refused it, they might thank themselves if the apostles carried it to those that would bid it welcome. That command of beginning at Jerusalem was justly construed as a direction, wherever they came, to begin with the Jews. 2. He met them in their synagogue on the sabbath day, in their place and at their time of meeting, and thus he would pay respect to both. Sabbaths and solemn assemblies are always very precious to those to whom Christ is precious, Psa 84:10. It is good being in the house of the Lord on his day. This was Christ's manner, and Paul's manner, and has been the manner of all the saints, the good old way which they have walked in. 3. He reasoned with them out of the scriptures. They agreed with him to receive the scriptures of the Old Testament: so far they were of a mind. But they received the scripture, and therefore thought they had reason to reject Christ; Paul received the scripture, and therefore saw great reason to embrace Christ. It was therefore requisite, in order to their conviction, that he should, by reasoning with them, the Spirit setting with him, convince them that his inferences from the scripture were right and theirs were wrong. Note, The preaching of the gospel should be both scriptural preaching and rational; such Paul's was, for he reasoned out of the scriptures: we must take the scriptures for our foundation, our oracle, and touchstone, and then reason out of them and upon them, and against those who, though they pretend zeal for the scriptures, as the Jews did, yet wrest them to their own destruction. Reason must not be set up in competition with the scripture, but it must be made use of in explaining and applying the scripture. 4. He continued to do this three sabbath days successively. If he could not convince them the first sabbath, he would try the second and the third; for precept must be upon precept, and line upon line. God waits for sinners' conversion, and so must his ministers; all the labourers come not into the vineyard at the first hour, nor at the first call, nor are wrought upon so suddenly as the jailer. 5. The drift and scope of his preaching and arguing was to prove that Jesus is the Christ; this was that which he opened and alleged, Act 17:3. He first explained his thesis, and opened the terms, and then alleged it, and laid it down, as that which he would abide by, and which he summoned them in God's name to subscribe to. Paul had an admirable method of discourse; and showed he was himself both well apprized of the doctrine he preached and thoroughly understood it, and that he was fully assured of the truth of it, and therefore he opened it like one that believed it. He showed them, (1.) That it was necessary the Messiah should suffer, and die, and rise again, that the Old Testament prophecies concerning the Messiah made it necessary he should. The great objection which the Jews made against Jesus being the Messiah was his ignominious death and sufferings. The cross of Christ was to the Jews a stumbling-block, because it did by no means agree with the idea they had framed of the Messiah; but Paul here alleges and makes it out undeniably, not only that it was possible he might be the Messiah, though he suffered, but that, being the Messiah, it was necessary he should suffer. He could not be made perfect but by sufferings; for, if he had not died, he could not have risen again from the dead. This was what Christ himself insisted upon (Luk 24:26): Ought not Christ to have suffered these things, and to enter into his glory? And again (v. 46): Thus it is written, and therefore thus it behoved Christ to suffer, and to rise from the dead. He must needs have suffered for us, because he could not otherwise purchase redemption for us; and he must needs have risen again because he could not otherwise apply the redemption to us. (2.) That Jesus is the Messiah: "This Jesus whom I preach unto you, and call upon you to believe in, is Christ, is the Christ, is the anointed of the Lord, is he that should come, and you are to look for no other; for God has both by his word and by his works (the two ways of his speaking to the children of men), by the scriptures and by miracles, and the gift of the Spirit to make both effectual, borne witness to him." Note, [1.] Gospel ministers should preach Jesus; he must be their principal subject; their business is to bring people acquainted with him. [2.] That which we are to preach concerning Jesus is that he is Christ; and therefore we may hope to be saved by him and are bound to be ruled by him.

III. The success of his preaching there, Act 17:4. 1. Some of the Jews believed, notwithstanding their rooted prejudices against Christ and his gospel, and they consorted with Paul and Silas: they not only associated with them as friends and companions, but they gave up themselves to their direction, as their spiritual guides; they put themselves into their possession as an inheritance into the possession of the right owner, so the word signifies; they first gave themselves to the Lord, and then to them by the will of God, Co2 8:5. They adhered to Paul and Silas, and attended them wherever they went. Note, Those that believe in Jesus Christ come into communion with his faithful ministers, and associate with them. 2. Many more of the devout Greeks, and of the chief women, embraced the gospel. These were proselytes of the gate, the godly among the Gentiles (so the Jews called them), such as, though they did not submit to the law of Moses, yet renounced idolatry and immorality, worshipped the true God only, and did not man any wrong. These were hoi sebomenoi Hellēnes - the worshipping Gentiles; as in America they call those of the natives that are converted to the faith of Christ the praying Indians. These were admitted to join with the Jews in their synagogue-worship. Of these a great multitude believed, more of them than of the thorough-paced Jews, who were wedded to the ceremonial law. And not a few of the chief women of the city, that were devout and had a sense of religion, embraced Christianity. Particular notice is taken of this, for an example to the ladies, the chief women, and an encouragement to them to employ themselves in the exercises of devotion and to submit themselves to the commanding power of Christ's holy religion, in all the instances of it; for this intimates how acceptable it will be to God, what an honour to Christ, and what great influence it may have upon many, besides the advantages of it to their own souls. No mention is here made of their preaching the gospel to the Gentile idolaters at Thessalonica, and yet it is certain that they did, and that great numbers were converted; nay, it should seem that of the Gentile converts that church was chiefly composed, though notice is not taken of them here; for Paul writes to the Christians there as having turned to God from idols (Th1 1:9), and that at the first entering in of the apostles among them.

IV. The trouble that was given to Paul and Silas at Thessalonica. Wherever they preached, they were sure to be persecuted; bonds and afflictions awaited them in every city. Observe,

1. Who were the authors of their trouble: the Jews who believed not, who were moved with envy, Act 17:5. The Jews were in all places the most inveterate enemies to the Christians, especially to those Jews that turned Christians, against whom they had a particular spleen, as deserters. Now see what that division was which Christ came to send upon earth; some of the Jews believed the gospel and pitied and prayed for those that did not; while those that did not envied and hated those that did. St. Paul in his epistle to this church takes notice of the rage and enmity of the Jews against the preachers of the gospel, as their measure-filling sin. Th1 2:15, Th1 2:16.

2. Who were the instruments of the trouble: the Jews made use of certain lewd persons of the baser sort, whom they picked up and got together, and who must undertake to give the sense of the city against the apostles. All wise and sober people looked upon them with respect, and valued them, and none would appear against them but such as were the scum of the city, a company of vile men, that were given to all manner of wickedness. Tertullian pleads this with those that opposed Christianity, that the enemies of it were generally the worst of men: Tales semper nobis insecutores, injusti, impii, turpes, quos, et ipsi damnare consuestis - Our persecutors are invariably unjust, impious, infamous, whom you yourselves have been accustomed to condemn. - Apologia, cap. 5. It is the honour of religion that those who hate it are generally the lewd fellows of the baser sort, that are lost to all sense of justice and virtue.

3. In what method they proceeded against them. (1.) They set the city in an uproar, made a noise to put people in a fright, and then every body ran to see what the matter was; they began a riot, and then the mob was up presently. See who are the troublers of Israel - not the faithful preachers of the gospel, but the enemies of it. See how the devil carries on his designs; he sets cities in an uproar, sets souls in an uproar, and then fishes in troubled waters. (2.) They assaulted the house of Jason, where the apostles lodged, with a design to bring them out to the people, whom they had incensed and enraged against them, and by whom they hoped to see them pulled to pieces. The proceedings here were altogether illegal; of Jason's house must be searched, it ought to be done by the proper officers, and not without a warrant: "A man's house," the law says, "is his castle," and for them in a tumultuous manner to assault a man's house, to put him and his family in fear, was but to show to what outrages men are carried by a spirit of persecution. If men have offended, magistrates are appointed to enquire into the offence, and to judge of it; but to make the rabble judges and executioners too (as these Jews designed to do) was to make truth fall in the street, to set servants on horseback, and leave princes to walk as servants on the earth - to depose equity, and enthrone fury. (3.) When they could not get the apostles into their hands (whom they would have punished as vagabonds, and incensed the people against as strangers that came to spy out the land, and devour its strength, and eat the bread out of their mouths), then they fall upon an honest citizen of their own, who entertained the apostles in his house, his name Jason, a converted Jew, and drew him out with some others of the brethren to the rulers of the city. The apostles were advised to withdraw, for they were more obnoxious, Currenti cede furori - Retire before the torrent. But their friends were willing to expose themselves, being better able to weather this storm. For a good man, for such good men as the apostles were, some would even dare to die. (4.) They accused them to the rulers, and represented them a dangerous persons, not fit to be tolerated; the crime charged upon Jason is receiving and harbouring the apostles (Act 17:7), countenancing them and promoting their interest. And what was the apostles' crime, that it should be no less than misprision of treason to give them lodging? Two very black characters are here given them, enough to make them odious to the people and obnoxious to the magistrates, if they had been just: - [1.] That they were enemies to the public peace, and threw every thing into disorder wherever they came: Those that have turned the world upside down are come hither also. In one sense it is true that wherever the gospel comes in its power to any place, to any soul, it works such a change there, gives such a wide change to the stream, so directly contrary to what it was, that it may be said to turn the world upside down in that place, in that soul. The love of the world is rooted out of the heart, and the way of the world contradicted in the life; so that the world turned upside down there. But in the sense in which they meant it, it is utterly false; they would have it thought that the preachers of the gospel were incendiaries and mischief makers wherever they came, that they sowed discord among relations, set neighbours together by the ears, obstructed commerce, and inverted all order and regularity. Because they persuaded people to turn from vice to virtue, from idols to the living and true God, from malice and envy to love and peace, they are charged with turning the world upside down, when it was only the kingdom of the devil in the world that they thus overturned. Their enemies set the city in an uproar, and then laid the blame upon them; as Nero set Rome on fire, and then charged it upon the Christians. If Christ's faithful ministers, even those that are most quiet in the land, be thus invidiously misrepresented and miscalled, let them not think it strange nor be exasperated by it; we are not better than Paul and Silas, who were thus abused. The accusers cry out, "They are come hither also; they have been doing all the mischief they could in other places, and now they have brought the infection hither; it is therefore time for us to bestir ourselves and make head against them." [2.] That they were enemies to the established government, and disaffected to that, and their principles and practices were destructive to monarchy and inconsistent with the constitution of the state (Act 17:7): They all do contrary to the decrees of Caesar; not to any particular decree, for there was as yet no law of the empire against Christianity, but contrary to Caesar's power in general to make decrees; for they say, There is another king, one Jesus, not only a king of the Jews, as our Saviour was himself charged before Pilate, but Lord of all; so Peter called him in the first sermon he preached to the Gentiles, Act 10:36. It is true the Roman government, both while it was a commonwealth and after it came into the Caesar's hands, 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, Jesus is a king, but not an earthly king, not a rival with Caesar, nor his ordinances interfering with the decrees of Caesar, but who had made it a law of his kingdom to render unto Caesar the things that are Caesar's. There was nothing in the doctrine of Christ that tended to the dethroning of princes, nor the depriving them of any of their prerogatives. The Jews knew this very well, and it was against their consciences that they brought such a charge against the apostles; and of all people it ill became the Jews to do it, who hated Caesar and his government, and sought the ruin 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. Thus those have been most spiteful in representing God's faithful people as enemies to Caesar, and hurtful to kings and provinces, who have been themselves setting up imperium in imperio - a kingdom within a kingdom, a power not only in competition with Caesar's but superior to it, that of the papal supremacy.

4. The great uneasiness which this gave to this city (Act 17:8): They troubled the people and the rulers of the city, when they heard these things. They had no ill opinion of the apostles or their doctrine, could not apprehend any danger to the state from them, and therefore were willing to connive at them; but, if they be represented to them by the prosecutors as enemies to Caesar, they will be obliged to take cognizance of them, and to suppress them, for fear of the government, and this troubled them. Claudius, who then held the reins of government, is represented by Suetonius as a man very jealous of the least commotion and timorous to the last degree, which obliged the rulers under him to be watchful against every thing that looked dangerous, or gave the least cause of suspicion; and therefore it troubled them to be brought under a necessity of disturbing good men.

5. The issue of this troublesome affair. The magistrates had no mind to prosecute the Christians. Care was taken to secure the apostles; they absconded, and fled, and kept out of their hands; so that nothing was to be done but to discharge Jason and his friends upon bail, Act 17:9. The magistrates here were not so easily incensed against the apostles as the magistrates at Philippi were, but were more considerate and of better temper; so they took security of Jason and the other, bound them to their good behavior; and perhaps they gave bond for Paul and Silas, that they should be forthcoming when they were called for, if any thing should afterwards appear against them. Among the persecutors of Christianity, as there have been instances of the madness and rage of brutes, so there have been likewise of the prudence and temper of men; moderation has been a virtue.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_17:1-9. Paul and Silas journey through Amphipolis and Apollonia to Thessalonica, where some of the Jews raise an uproar against them and Jason their host

1. they had passed through] The verb occurs in N. T. only here and in Luk_8:1. The use of the same expressions is a noticeable point in support of the identity of authorship of the two books.

Amphipolis and Apollonia] The journey is made to the south and west. Amphipolis was about 33 miles distant from Philippi, along the Egnatian road. It had been a famous place in the time of the Peloponnesian war, and was in St Paul’s time a great Roman military station. Its name was given to it because it was as nearly as possible enclosed by the winding stream of the river Strymon. Apollonia was about 30 miles farther on, in the district of Macedonia known as Mygdonia, and was about 37 miles from Thessalonica. The Apostle and his companions appear not to have made any stay in these towns.

Thessalonica] The modern Saloniki; to the Christians of which place St Paul afterwards addressed the two earliest of his extant epistles. From very early times Thessalonica had been a famous place. Its old name was Therma, and it was called Thessalonica after a sister of Alexander the Great. It is now one of the most important towns in European Turkey, and it played a great part in the history of the Middle Ages as the bulwark of Christendom in the East. It was captured by the Saracens a.d. 904, then by the Crusaders in 1184, and lastly by the Turks in 1430. Even now there is a large Christian element among its population, and a still larger number of Jews.

a synagogue] The Text. Rec. gives the definite article “the synagogue,” though it is overlooked in the A.V., and we cannot always be sure that we represent the force of the Greek article by the English one. (R. V. retains “a synagogue”). But there was apparently no synagogue at Philippi, and it may very well be that in Thessalonica dwelt the greatest number of Jews and therefore the facilities for their worship had there alone been advanced so far as to secure them a building for their meetings, which would be known therefore as “the synagogue.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Act_17:1-9

And when they had passed through Amphipolis and Apollonia.

From Amphipolis to Thessalonica

The beautiful town of Amphipolis lies to the south of a splendid lake under sheltering hills, three miles from the sea, and thirty three from Philippi, and on the edge of a plain of boundless fertility. The strength of its natural position, nearly encircled by a great bend of a river, the mines which were near it, and the neighbouring forests, made it position of high importance. If St. Paul had ever read Herodotus, he may have thought with horror of the sacrifice of Xerxes--the burial alive at this place of nine youths and nine maidens; and if he had read Thucydides, he would have gazed with peculiar interest on the sepulchral mound of Brasidas, and the hollowing of the stones in the wayworn city street, which showed the feet of men and horses under the gate, and warned Kleon that a sally was intended. If he could read Livy, he would recall the fact that in this town Paulus AEmilius--one of the family from which his own may have derived its name--had here proclaimed that Macedonia should be free. But all this was little or nothing to the Jewish missionaries. At Amphipolis there was no synagogue, and therefore no means of addressing Jews or Gentiles. They therefore proceeded the next day thirty miles further, through scenery of surpassing loveliness, along the Strymonic Gulf, through the wooded pass of Aulon, when St. Paul may have looked at the tomb of Euripides, and along the shores of Lake Bolbe to Apollonia. From thence they proceeded forty miles further to the far-famed Thessalonica, the capital of all Macedonia, whose position on the Egnatian road, commanding the entrance to two great inland districts, and at the head of the Thermaic Gulf, made it an important seat of commerce. Since the days when Cassander had refounded it, and changed its name from Therma to Thessalonica, in honour of his wife, the sister of Alexander, it had always been a flourishing city, with many historic associations. Here Cicero had spent his days of melancholy exile. Here a triumphal arch, still standing, commemorates the victory of Octavianus and Antony at Philippi. From hence, as with the blast of a trumpet, not only in St. Pauls day (1Th_1:8), but for centuries afterwards, the Word of God sounded forth among the neighbouring tribes. Here Theodosius was guilty of that cruel massacre for which Ambrose, with heroic faithfulness, kept him for eight months from the cathedral of Milan. Here its good and learned Bishop Eustathius wrote those scolia on Homer which place him in the front rank of ancient commentators. It received the title of the orthodox city, because it was for centuries a bulwark of Christendom; but it was taken by Amurath II in 1430. Saloniki is still a great commercial port of seventy thousand inhabitants, of whom nearly one-third are Jews. At this city, blighted now by the curse of Islam, but still beautiful on the slopes of its vine-clad hills, with Pelia and Olympus full in view, the missionaries rested; for here was the one Jewish synagogue which sufficed for the entire district. (Archdeacon Farrar.)

Pauls preaching at Thessalonica

His preaching--

I. Was evangelic.

1. His grand theme was Christ.

(1) He showed the necessity of His suffering and His resurrection. He exhibited the Cross of Christ in all its high aspects.

(2) He showed that He was Messiah. Is Christ.

2. His grand authority was the Scriptures. He did not attempt to derive his arguments and illustrations from general literature or philosophy. He would, perhaps, quote the old prophecies (Gen_49:10; Isa_40:1-10; Isa_53:1-12; Dan_9:24-27; Mic_5:6, etc.), and show that in the life of Jesus those wonderful prophecies were fulfilled. Reasoning with the Jews, his authority was Scripture, and with the Gentiles, Nature, as at Athens.

3. His grand method was reasoning. He reasoned with them. Opening means to explain, to unfold. Alleging means laying down the proposition. He laid down his propositions, and he argued their truth from the Scriptures. This is model preaching. Let ministers give to men now the Christ of the Scriptures, not the Christ of their theology.

II. Won converts (verse 4). The devout Greeks were those who had become proselytes to the Jewish religion, proselytes of the gate. The chief women were members of families of high rank. The converts were--

1. Numerous. A great multitude.

2. Influential. Chief women. Some of the leading women of the city.

3. Thoroughly united. They consorted with Paul and Silas. Common beliefs awaken common sympathies. Christ gathers men of different types of character and grades of life together.

III. Awoke opposition (verse 5). In this we see--

1. The force of envy, This malignant passion of evil natures had been excited in the Jews by the moral conquest which the apostles had won in their synagogue. This passion has always been the inspiration of all persecutions. It shows itself now in a thousand forms.

2. The servility of mobs. These Jews took unto them certain lewd fellows of the baser sort, unprincipled idlers that are found lounging about places of public resort, the lazy rabble that fill workhouses with paupers and jails with prisoners, who are always ready instruments to the hands of evil men in power. The demagogue can cajole them, and the rich can purchase their services with cash.

3. The revolutionising power of the gospel (verse 6). These men spoke a truth, though unintentionally. The gospel does turn the world upside down, for the moral world is in the wrong position.

4. The falsehood of wickedness (verse 4). The charge they brought against them was that of sedition and rebellion against the Roman emperor, high treason against the crown. These men covered their envy under the garb of patriotism. (D. Thomas, D. D.)

Paul in Thessalonica

I. The manner of a primitive preacher (verse 2). What was the matter? On Sabbath days he entered the synagogue. In his last letter to these Thessalonians, he reminds them that he did not make himself chargeable to them (2Th_2:9). So on weekdays he was earning his living--improving, no doubt, every opportunity for conversation with such as came in his way; but the Sabbath brought him leisure, and gave him an audience. How did he use these Sabbath opportunities? He reasoned with the people. The Christians faith should not be blind. It has its true home in both the intellect and the heart. The Church of today, and of all days, needs the help of thinking men, ready to give to every man that asketh a reason for the hope that is in them. Whence did Paul draw his arguments? Out of the Scriptures; because most of those he addressed were either Jews or proselytes, and accepted the Old Testament. It does not follow that in every case we should start just where he did. At Lystra and Athens he came in contact with heathen, who neither knew nor cared for the Jewish Scriptures. With them Paul himself began with the book of nature. Thus we learn how necessary it is to find some common ground on which we and those we would convince can stand together.

II. A good sign of true faith in a Christian convert (verse 4). Nothing could be more natural nor wise. Loving the same objects, cherishing the same hopes, why should they not delight in each others company? Those who are of one heart and aim need no precept to bring them together. Each is to the other as a magnet and a support. A common religious faith may be expected to lift above minor differences, and draw men into a common fold. In many things the educated and unlearned, the rich and poor, greatly differ in their tastes. But when Christ enters the heart, you see them forgetting differences and becoming a single spiritual family. Michael Faraday came to be honoured as a prince in the aristocracy of intellect. And yet he never lost his interest in a little group of obscure Christians. These believers at Thessalonica consorted with Paul and Silas also for spiritual support and safety. For both these reasons we expect to see modern converts seeking membership in the Church. This is a good sign, and a good rule.

III. The too common spirit and arts of opposers of the gospel. The Jews saw that Pauls teaching and influence were undermining theirs. Whether the teaching was true and the influence good they did not consider. Very few keep in mind how malignant envy can be. It was for envy that the Jews delivered Jesus to be crucified, and that Joseph was sold into bondage. Then note the arts of these opposers of the apostle. They took to themselves vile fellows of the rabble--loungers, boys and men without occupation or sense of responsibility--and set them on. There are always ready tools of unscrupulous leaders. Just here is the greatest peril which now menaces society. Against them all good citizens should provide a safeguard, by pushing forward Christian work. In self-defence, if for no higher reason, we need to carry it to the homes and haunts and hearts of the lowest and worst.

IV. A marked effect always to be expected from successful gospel work (verse 6). The words were meant in a bad sense. But unwittingly they tittered a great truth; paid the very highest possible compliment to the gospel. The faithful utterance of the gospel does produce strife, and our Saviour predicted that it would; for the simple reason that men are neither willing to submit to its claims nor to suffer others to do it. The gospel was meant to turn the world upside down; for in the world there is much that needs to be overturned. It is to the praise of the gospel that it tends to effect this. Before it vice slinks away; virtue lifts up its head; joy supplants sorrow; society is purer and safer; heaven begins here and now. Old things pass away; more and more all things become new. (Sermons by the Monday Club.)

Paul at Thessalonica

1. Luke was evidently left at Philippi, where he might have a good deal of doctors work to do. Paul and Silvanus and Timotheus moved on. We wonder whether Paul will fight any more, or whether he will spend the remainder of his days in pious reflections; for a period is occupied in passing through Amphipolis and Apollonia, where nothing was attempted. The fight seems to be over, and the smitten warriors are going home to anoint their wounds and wash their stripes in secret. But they came to Thessalonica, and, in the synagogue, Paul saw a battlefield, and instantly he stripped to the fight! We see now what he was looking for at the other places, and why he did not pause there.

2. And Paul, as his manner was, went in. Paul was not an occasional attendant. Jesus Christ did not go now and then to the synagogue. It was a dull time to the early Christian when the Church was closed. Paul is here, as everywhere, the very model of a true Christian preacher. He reasoned with them out of the Scriptures. He did not talk something which he had invented; he had a Book, an authority, and he believed that every word he said was written for him by the pen and ink of Heaven. Once let that thought go, and preaching becomes vain. A sermon is great only as it begins, continues, and ends in the Scriptures. Then he crowns his ministry by enforcing a distinct personal appeal. This Jesus, whom I preach unto you, is Christ. This was a sword with a point, a sermon with an accent. The preacher must have an object in view. Whatever Paul did was contributory to this great end. The difficulty with the Christian preacher is that nobody wants to hear his doctrine, but his particular way of putting it. I sat with reverence before the foremost judge of his day. His voice was feeble and indistinct; at times I had great difficulty in hearing him; but, oh, the anxiety not to miss one word! It was dry, it was argumentative, there was not a single flower of speech in the whole. Every one was there to hear what the judge would say, not how he said it. When a mumbling speaker reads a will, does anyone say anything about his manner? Each wants to know what he in particular is to get. Oh, could I persuade my hearers that I am reading the will of God, and that men were wise, that they understood these things!

3. Note the opposition which Christianity awakens. You may form a tolerable judgment as to the merits of a controversy by observing the way in which it is conducted. However quiet the town when the apostles entered it, they left it in a serious uproar. They came not to send peace on the earth, but a sword. Look at the opposition. It was--

(1) Little-minded. Where is the noble challenge to discuss a great question upon equal terms? How is Paul moved? By love. How is the opposition moved? By envy.

(2) Unscrupulous. Any stick will do to beat a dog with. The Jews, who would not have spoken to those lewd fellows, made use of them to put down this religion of the Cross. If they had not been lewd fellows, etc., they would have seen that they were being made use of. How Envy can stoop to take up polluted weapons, and search in the mud for stones to throw at Goodness! There is nothing too despicable for it to use to express itself in denunciation and contempt and penalty.

(3) Lawless. Never mind the dignity of the city, or the politarchs who reign over it magistrates cannot stand against an uprising city; they will either dismiss the case, or take bail, or do something to get out of it. So the opposition prosecutes its mission to the end. This is true of all opposition to the Christian cause. There may be an honest opposition to some special ways of representing it; but to its purity, its self-sacrifice, its nobleness, its purpose, there can be no honest opposition. Yet how the Lord makes the wrath of man to praise Him! What said the enemy? These that have turned the world upside down. There! that is a tribute to their power. Even the Jews did not dare to call it a flash in the pan, a nine days wonder. They saw in it a world-exciting force, and we who are Christians become fearful just in proportion as we lose our conception of the grandeur of the cause which we have to handle. Then they become themselves again, saying that there is another king. That is a lie! The apostles never said so, in the sense now put upon that word by their accusers, You can use the right words with a wrong meaning. We must not only speak the words of the gospel, we must speak them in gospel tones. Then the accusers proceeded to say, one Jesus. There they were right. The apostles, then, had left no false or vague impression. Amid all the tumult, and uproar, and opposition, they had got this word well into the public memory--Jesus.

4. Is this the end? It is hardly the beginning. The very first letter that Paul wrote was 1 Thessalonians What does he say to them? For our gospel came not unto you in word only, etc. Paul spent at least three weeks in Thessalonica; how did he live during that time? He had no money; how did he live? How we ought to live--by working! How are you to live--by writing begging letters? This is how Paul lived (1Th_2:9). These were not the men to be put down: they did not live on patronage. We now live on subscribers, and therefore we do not live at all, and we breed a small race of men. Paul, Silvanus, Timotheus, fell to working, not eight hours a days and eight shillings for pay, but, according to the time bill, night and day. Two hours longer, Silvanus, said Paul, and this tent will be done. If we sit up till three oclock tomorrow morning, we shall just get bread enough to keep us going until the synagogue is open again. These were not the men to be put down!

5. When they said good-bye to Thessalonica, was it a final adieu? Read 1Th_2:17. They wanted to go back to the old battlefield. When anything occurs nowadays, we become suddenly not very well, and must go down to the seaside over Sunday. We think it better to be out of the way. How did Paul view the people whom he had won there? Said he, For what is our hope, or joy, or crown of rejoicing? Are not even ye, etc. These are the relations which Christianity would establish amongst us if we would allow it. Christianity would make a compact society of us--not living under formal rules, but under gracious inspiration. (J. Parker, D. D.)

The Thessalonians

are types of those--

I. Who reject truths because they are novel and unpalatable. The propositions that Paul laid down (verse 2) were novel and unpalatable, and therefore the Jews rejected them. How many today consider it a sufficient reason for rejecting a doctrine (whether of religion, politics, science, etc.) because they have never heard of it before! How many reject truths because they do not like to believe them! But we cannot by unbelief make a truth vanish, any more than we can put out the sun by winking.

II. Who endeavour to silence opponents by force. The Jews could not confute Paul by argument, and therefore they stirred up a riot against him. This is still a popular method, though the force employed may be the more refined method of ostracism. A brickbat is not the only method that will break a head.

III. Who stoop to base alliances to ensure their triumph. The Jews did not storm Jasons house, but market loungers, whom they would not, on ordinary occasions, have touched with a stick, were enlisted. Not the only occasion on which professed defenders of religion have condescended to use dirty tools.

IV. Who endeavour to overthrow opponents by misrepresentation (verses 6, 7). How clever was this misrepresentation, because there was so much truth in it.

V. Who pursue a controversy with embittered malignity. (R. A. Bertram.)

The Thessalonians and the Beroeans

I. Reasoning from the Scriptures. From the change in the personal pronouns, and from 1Th_3:6, it is evident that Luke and Timothy remained at Philippi to comfort and strengthen the new converts in the faith. Let us look at--

1. Pauls journey (verse 1). Their road lay through a region rich in historic associations. The birthplace of Aristotle and the tomb of Euripides were close to their route. At one point, Xerxes had offered to the river Strymon a sacrifice of white horses, and had buried alive nine youths and maidens. At another they had in view the peaks of Ossa and Pelion, often pointed to with trembling superstition as the home of the gods. But the Christian heroism of Paul has done more to make the land live in the memory than all of its connection with famous classical names.

2. Pauls custom (verse 2). At Thessalonica he acted as though at Philippi he had received no treatment except that which was kind and encouraging. Paul counted his converts more than he did his stripes. All the effect was to make him wax bold in his God. This one thing I do, was Pauls motto.

3. Pauls reasoning (verse 3). After the crucifixion, the Saviour showed from the Scriptures that His sufferings and death were just what had been foretold. How did Paul show that it behoved Christ to suffer? Some of the passages must have been Psa_22:1-31; Psa_69:1-36 and Isa_53:1-12. Possibly he may have used the argument to be found in Heb_8:1-13; Heb_9:1-28; Heb_10:1-39. To a candid mind, the argument is convincing.

4. Pauls success.

(1) With the Jews. Some became convinced that their conception of the Messiah has been wrong. They gave up their notion of a splendid temporal king to accept the lowly one of Nazareth and of Calvary. When anyone becomes a follower of the Saviour, he immediately begins to consort with those who are of the same faith. He will be found with them in all Christian efforts.

(2) With the Greeks. Those who had become worshippers of the true God were far more ready than the Jews. They did not have to give up the wrong conception of centuries.

II. Rejecting the Scriptures.

1. The assault (verse 5).

(1) The cause. The Jews were jealous when they saw women of rank joining the new way. They saw their own influence being undermined.

(2) The attack. Envy is a base passion, and does not hesitate to use base means. It was the same sort of crowd that now in a city can easily be gathered to smash in the windows of a mission church and maltreat its minister.

(3) The arrest (verse 6). If they could not have the principals, they would have their abettors.

(4) The complaint. What a testimony they incidentally bore to the work of Paul and Silas! The world had been wrong side up since sin had entered the garden of Eden, and now they were engaged in turning it once more right side up.

(5) The result (verse 9). Shadowy as was the support for the complaint, the accusers succeeded in troubling the multitude and the rulers. But, as at Philippi, the action came too late to be of any avail. The Church already was planted, and the Epistles to the Thessalonians show how deeply it had taken root.

III. Searching the Scriptures. At first it seems hard that the missionaries so soon should have been driven away. But that was Gods way for the wider and more expeditious spreading of the gospel.

1. Preaching the Word (verse 10). Scourged in Philippi, and nearly mobbed in Thessalonica, but just as ready to preach the Word in Beroea.

2. Searching the Word (verse 11). At Beroea the missionaries had a glimpse of sunshine. Here they found the Jews ready to receive the truth, but not without investigation. They took hold of the matter with zeal and thoroughness. The result was that many of them believed, not only Jews, but Greeks of rank and position.

3. Persecuted for the Word (verse 13). We see in this illustrations of--

(1) The intensity of the hatred of those who oppose the gospel.

(2) The way in which God continually is using His enemies. They thought that they were stamping out the gospel, whereas they only were spreading it. (M. C. Hazard.)

A tale of two cities

Thessalonica was a large and powerful town; Beroea was a little village. The inhabitants of the one place were wealthy and educated; of the other, comparatively illiterate and poor. But the contrast is altogether to the advantage of the latter.

I. The city that was upset. Philip of Macedon won a magnificent victory in Thessaly on the day he heard of the birth of his daughter, and instantly sent word that the child was to be called Thessalonica. By and by she was married to Cassandra, who rebuilt the old town Therma, and then named it after his bride.

1. (verse 1). A new opportunity creates a fresh duty. Right through Amphipolis and Apollonia went these preachers, and not a sermon did they try to preach. Why? Because there was no synagogue; the synagogue of that region was at Thessalonica. When Paul reached so influential a centre, he seemed again to rouse himself to combat like an old soldier.

2. (verse 2). Every man can do good best after his own manner. What a fine thing it is to have a habit of teaching Christ so as to have a manner. How foolish it is to reproduce the method of others.

3. (verse 3). Christ and His Cross is all our theme. Paul invariably showed that the Messiah must be born at a particular time, of the line of Judah, at a place predicted beforehand; that He must die and be buried, and must rise again from the dead. Then he set out to prove that Jesus had met all these requirements, and therefore must necessarily be the true Hope of the nation, and the only-begotten Son of God. This was his manner (2Co_2:1-5).

4. (verse 4). Success in preaching must be estimated not by applause, but by conversions. On that day was founded the Church to which afterwards the two Epistles to the Thessalonians were written. Meantime Paul supported himself by working at his trade of tent making, preaching days, toiling nights (1Th_2:9).

5. (verse 5). The wrath of man is often forced to praise God. Opposition intensified the friendship of adherents. It was easy to get up the nosiest crowd; but they only advertised them and strengthened their friends.

6. (verse 6). A wicked mans lie frequently contains the Christian mans motto. When infidels exclaimed, Yours is only a book religion, the brave Chillingworth answered, The Bible is the religion of Protestants--the Bible only! Thessalonica was upset from turret to foundation stone that day.

II. The city that was set up. Notice--

1. (verse 10). The indefatigable zeal of the early Christians.

2. (verse 11). The promising character of the fresh friends Paul and Silas made.

(1) These people listened to the Word attentively.

(2) They studied the Word assiduously.

(3) They accepted the Word intelligently.

(4) They believed the Word implicitly.

3. (verse 12). The excellent results of persistent study of the Scriptures. The word therefore is intensive; they were ennobled by their conversion, and they were converted because they studied and believed (Joh_5:39).

4. (verse 13). Satan betrays the secret of his special hate. His friends journeyed all this tiresome distance merely because they knew the Word of God was going to be preached by those indefatigable apostles. The devil hates nothing so much in this world as the pure word of Divine truth in the Bible. (C. S. Robinson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 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 Act 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, (1Th 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Founding of the Second European Church—Thessalonica, Act_17:1-9.

1. Now—Our apostle leaving Luke at Philippi, banished but triumphant, attended by Silas and Timothy, takes the high Egnatian Road westward. In accordance with his plan, rather to plant the Gospel in the greater capitals of the world, he rapidly passes the lesser towns of Amphipolis and Apollonia, lying on the great way. From Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia thirty miles; and from Apollonia to Thessalonica thirty-seven miles. Resting by nights and travelling rapidly by day, the apostle might have been three days upon his journey from Philippi to Thessalonica.

Thessalonica—No city on the great Egnatian Way surpassed THESSALONICA in importance. Under its ancient name of Therma it was the passage way of the great army of Xerxes in his invasion of Greece. It received its new name, Thessalonica, from a sister of Alexander the Great, on being rebuilt by her husband, and this name it still retains in the abbreviated form of Saloniki. The apostle found it the most populous city of Macedonia, and until the founding of Constantinople it was virtually the capital of Northern, if not of entire, Greece.

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A synagogue—Rather, the synagogue. For at Philippi, Amphipolis, and Apollonia there were probably only proseuchae, and here was the synagogue of this region of country. Paul’s own account in his epistles to the Thessalonians interestingly reveals what his entrance was after he had been shamefully entreated at Philippi. He used no flattering words, no cloak of covetousness. Labouring night and day, probably at his handicraft of tent-making, he refused to be chargeable unto any. Holily, and justly, and unblamably living himself, he could enjoin holy living upon others with a boundless authority.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_17:1. They.—Paul, Silas, and Timothy, Luke having remained behind at Philippi. (See on Act_16:40.) Passed through.—The road traversed was the Via Egnatia, a great military road, the Macedonian continuation of the Appian Way. Amphipolis.—Thirty miles southwest of Philippi, on the eastern bank of the Strymon, “which flowed almost round it and gave to it its name” (Hackett). Apollonia.—To be distinguished from a town of the same name in Galatia (Ramsay). Thirty miles south-west of Amphipolis. At each of these towns the travellers most likely passed a night, but not more, “as it appears the Jews were not at either town in sufficient numbers to maintain a synagogue, or perhaps even an oratory” (Lewin). Thessalonica.—Now Saloniki. The capital of the second division of Macedonia; a rich commercial city near the mouth of the Ecedorus, on the Thermaic Gulf, about twenty-eight miles west of Apollonia. Weizsäcker, badly off for an objection to the historic credibility of the Thessalonian visit, finds it strange that Paul “went, of all places, to the capital of the province which had just given him such a bad reception”; from which it may presumably be inferred that the German critic would not have proved so courageous as the Christian apostle. A (according to the best MSS. the definite article is wanting, though Hackett and Alford favour its retention) synagogue of the Jews.—Doubtless the only one in town.

Act_17:2. As his manner was.—Compare Act_13:5-14, Act_14:1. Out of, or from the Scriptures.—The source whence Paul drew his teaching (compare Act_28:23).

Act_17:3. Opening.—I.e., giving the sense of Scripture, and alleging—i.e., propounding, maintaining, or setting forth as the sum of their teaching. Christ should be the Christ. That this Jesus, etc, should be, that this is the Christ—viz., the Jesus whom I preach or proclaim unto you.

Act_17:4. Believed.—Rather, were persuaded. Consorted with.—Attached themselves to (Olshausen, Hackett), though the more correct interpretation is were added by lot to (Winer, De Wette, Meyer, Alford, Holtzmann, Zöckler)—viz., by God (compare Act_13:48; Joh_6:44; Joh_17:6). Of the devout Greeks reads in the Alexandrine Codex of the devout and of Greeks, which, however, is not to be preferred (see Act_13:43). Of the chief, or first women.—See on Act_13:50.

Act_17:5. The Jews who believed not.—The best MSS. omit the relative clause, as an insertion from Act_14:2. Lewd fellows of the baser sort.—Lit., certain disreputable men of the market idlers—such as Cicero calls subrostrani, Plautus sub-basilicani, Xenophon the market-place mob, τὸν ἀγοραῖον ὄχλον, and Demosthenes the knaves of the market, περίτριμμα ἀγορᾶς. Jason was Paul’s host (Act_17:7), as Lydia had been his hostess at Philippi. Whether this Jason was Paul’s kinsman (Rom_16:21) cannot be determined.

Act_17:6. When they found them not.—Probably because Paul and Silas were then absent from their lodging. The rulers of the city, politarchs = the ἅρχοντες of Act_16:19.—Not in this case, as in that of Philippi, prœtors, because Thessalonica was not a colony, but a free city, possessing the right of self-government in all its internal affairs, within the territory that might be assigned to it, and having magistrates with whose jurisdiction the provincial governor had no right to intermeddle. An inscription found on an arch at Thessalonica mentions that the city magistrates were called politarchs, and gives as three of these individuals bearing the names of three of Paul’s friends—Sosipater (Act_20:4), Gaius (Act_19:29), and Secundus (Act_20:4).

Act_17:7. Another King, one Jesus.—Virtually a charge of high treason, a more alarming charge than that preferred against them at Philippi (Act_16:21), and recalling the accusation of the Jerusalem Jews against Christ (Joh_19:15).

Act_17:9. When they had taken security.—Lit., having taken the sufficient (sum or pledge) = satisdatione accepta, either by sureties or money. They let them go ἀπέλυσαν (compare Act_13:3).—Paul’s language in 1Th_2:14-16 appears to contain a reminiscence of his experience in Thessalonica.

HOMILETICAL ANALYSIS.—Act_17:1-9

Paul and Silas at Thessalonica; or, Mixed Experiences

I. Their arrival in the city.—

1. How they reached it. By passing through Amphipolis and Apollonia, towards which they directed their steps on departing from the house of Lydia (Act_16:40). The first of these towns lay thirty-three miles from Philippi in a south-westerly direction, the second thirty from Amphipolis and thirty-seven from Thessalonica. In all a journey of a hundred miles was undertaken, which might easily have been performed in three or four days. The first town, anciently called the “Nine Ways,” from the number of Thracian and Macedonian roads which converged at it, stood back three miles from the sea, on the east bank of the Strymon, which, flowing round it, gave it its name. The exact site of the second town has not been ascertained, although the road to it must have lain through scenes of surpassing loveliness.

2. How they found it. In those days Thessalonica—the modern Saloniki, with a population of 70,000, of whom a third are Jews—was a rich commercial city, near the mouth of the Echedorus. Originally called Therma, its name was changed by Cassander, the son of Antipater, and one of Alexander’s generals, who rebuilt it, into Thessalonica, after his wife, who was a daughter of Philip. For the historic associations connected with Thessalonica see Conybeare and Howson’s Life and Epistles of St. Paul, i. 298. When Paul and Silas for the first time entered this town “it was the most populous of all the cities of Macedonia, and the capital of the whole province,” where “the Roman Proconsul, attended by six lictors and their fasces, held his court, attended by his privy council, or Board of Advice, composed of select illustrious Romans, with whom he conferred on all matters of state” (Lewin). Its dense heathenism, moreover, was relieved by the presence of only one Jewish synagogue, while its streets were crowded by “lewd fellows of the baser sort,” “vile fellows of the rabble,” or market-place tramps.

3. How long they remained in it. At least three Sabbaths (Act_17:2), and possibly three full weeks, during which, it may be safely assumed, the four missionaries were not idle, and Paul specially kept working night and day (1Th_2:9). There is even ground for thinking Paul must have stayed several months in Thessalonica, as during that period he twice received pecuniary assistance from Philippi (Php_4:15-16).

II. Their procedure in the city.—

1. Their lodging. This, the procuring of which naturally formed their first concern, they found in the house of one Jason, a Græcised form of Jesus, a Jew, to whom “they may have brought letters of introduction from the disciples at Philippi” (Lewin), or who may have been a kinsman of Paul’s (Rom_16:21), though too much significance may be attached to similarity of name. If the individual here mentioned was a relative of Paul’s he must have been with the apostle at Corinth when he wrote the epistle to the Romans 2. Their living. This may have been provided gratuitously by Jason, though that is unlikely. The epistle to the Thessalonians (1 Act_2:9) rather shows that Paul and his companions laboured night and day, if not at their ordinary trades, at some form of manual labour, to furnish for themselves such scanty supplies as their modest wants demanded. The Philippians, indeed, once and again forwarded money contributions (Php_4:15-16) to the apostle while in Thessalonica; but if, as he himself states, he had suffered the loss of his whole worldly property in Philippi (Php_3:8), and if, as there is reason to believe, while he was there, wheat stood at famine prices in Thessalonica, a peck of wheat being sold, according to Eusebius, for six drachmæ, or four shillings and sixpence, being six times the usual price (see Lewin, vol. i., p. 258), the amounts received from his grateful converts would hardly dispense him or his companions—Silas, Timothy, and Luke—from the necessity of supporting themselves by their own hands.

3. Their preaching. Here the narrative loses sight of Silas and speaks exclusively of Paul, concerning whose ministrations it furnishes the amplest details.

(1) The place in which they were held was the synagogue, the only one then, though now Saloniki can boast of nearly forty Jewish churches.

(2) The time was the Sabbath, the ordinary season for worship, in selecting which Paul followed his usual custom of seeking the earliest hearing for his gospel from his countrymen (compare Act_13:5; Act_13:14; Act_14:1).

(3) The text book from which his expositions and exhortations were drawn was the Scriptures of the Old Testament, which he regarded as the word of God and the New Testament Church’s manual of salvation.

(4) The thesis in support of which he reasoned said that Jesus of Nazareth was the Hebrew Messiah who had been promised to the fathers, obviously a suitable starting-point from which to address a Jewish audience. A preacher’s success with his hearers depends, to no small extent, on the way in which he opens his discourse.

(5) The method in which he sought to establish this proposition was not by noisy declamation or dogmatic assertion, least of all by vulgar sensationalism, but by calm reasoning, appealing to the Scriptures for the evidence on which he based his proposition, expounding the meaning of the prophecies that spoke of the Messiah, and showing how they all had received their fulfilment in Jesus of Nazareth.

(6) The proof which he deduced from Scripture consisted in this, that according to these prophecies “Christ must needs have suffered and risen again from the dead” (compare Act_2:24-31; Act_3:18; Act_13:27-37; Luk_24:44), and that, according to actual fact, Jesus of Nazareth had risen from the grave.

(7) The effect produced by his disputations was such that a considerable number of his hearers were converted. First, some of the Jewish worshippers came over to his side, among them Secundus (Act_20:4), Aristarchus (Act_19:29; Act_20:4; Col_4:10; Phm_1:24), and perhaps Gaius (Act_19:29). Next, a great multitude of the Greek proselytes (according to another reading “of the devout and of Greeks”) attached themselves to the new faith. Lastly, not a few of the chief (or first) women—i.e., occupying a leading position in the town (compare Act_13:50), espoused the new cause. N.B.—As all the above, unless the other reading be adopted, were practically gathered from Judaism, while Paul speaks of the Thessalonian Christians as having been drawn from those who worshipped idols (1Th_1:9; 1Th_2:14), it has been surmised that Acts preserves the result only of Paul’s three Sabbaths’ reasonings in the synagogue, and that either he preached to the Gentiles during the week (Neander) or spent a longer time in Thessalonica preaching to the Gentiles after he had been excluded from the synagogue, and before the incidents next recorded (Paley). See above, Act_1:3.

III. Their treatment in the city.—

1. Their work hindered. Perceiving the success which had attended the apostle’s preaching in drawing away from the synagogue so large a body of converts, “a greater multitude of adherents than they had won during many years to the doctrines of Moses” (Farrar), indignant at seeing the strange missionaries teaching the Gentiles (1Th_2:16), and perhaps furious at their losing the resources, reverence, and adhesion of the leading women of the city (Farrar), the unbelieving Jews followed the example of their co-religionists at Antioch (Act_13:50), Iconium (Act_14:2), and Lystra (Act_14:19), and excited against the evangelists a fresh persecution, calling to their aid “certain lewd fellows of the baser sort,” the roughs and scoundrels, loafers and loiterers of the city, the men of the market-place, the street-walkers, and raising a hue and cry against the objects of their rage (see “Critical Remarks”).

2. Their lodging assaulted. Jason’s house, surrounded by the mob, was broken into in hope of finding his hated guests (compare Gen_19:4-11). The ostensible ground of attack was that Jason had granted these wandering preachers a lodging; the real purpose was to fetch these out before the people, demos, or popular assembly, in which their condemnation would at once have been secured. Had the apostles, at the moment, been within Jason’s house, they would certainly have been arrested. As, however, they were absent, Jason and certain brethren—i.e., Thessalonian converts with him at the time—were apprehended and forcibly dragged before the city-rulers, or politarchs (see “Critical Remarks”).

3. Their names traduced. The absent missionaries were charged—not with being Christians, which had not yet become a crime in the Roman empire—but with being

(1) revolutionaries, men who were aiming at turning, and who in some measure actually had, “turned the world upside down”; and

(2) rebels—persons who acted contrary to the decrees of Cæsar, saying, “There is another king, one Jesus,” and who therefore were, to all intents and purposes, guilty of high treason. The decrees of Cæsar were the Julian Laws, which enacted that whosoever violated the majesty of the State, or insulted the emperor by casting a stone at his image, would be counted as a traitor. As intended by its promoters, the accusation was, of course, false (compare Luk_23:2; Joh_19:12; Joh_19:15), though it found a seeming warrant in the character of Paul’s preaching at Thessalonica, which talked about Christ’s kingdom and glory (1Th_1:10; 1Th_2:19; 1Th_3:13; 1Th_4:13-18; 1Th_5:1; 1 Thessalonians 2; 2Th_1:5; 2Th_1:7-10; 2Th_2:1-12); in another sense than theirs it was perfectly true (see below, “Hints,” etc.).

4. Their departure rendered necessary. The magistrates, alarmed for the peace of the city, demanded security—perhaps by sureties or by a sum of money—from Jason and his brethren, not that Paul and Silas would appear for trial, since these were forthwith sent away from the town, but that no attempt would be made against the supremacy of Rome, and that the quiet of the town would not be disturbed. As this could hardly be secured while Paul continued preaching within its precincts, it was necessary for him to depart. This, accordingly, he did, taking with him Silas and Timothy, the brethren in Thessalonica sending them off secretly, under cover of the darkness, and, no doubt, with affectionate farewells, to the out-of-the-way town of Berœa.

Learn—

1. The unwearied diligence which Christ’s ambassadors should exhibit.

2. The value of the Old Testament as a storehouse of proofs of Christ’s Messiahship and divinity.

3. The proper subject of Christian preaching—that Jesus is the Christ.

4. The most effective style of preaching—that which is based on Scripture and aims at the heart, through the understanding.

5. The success which commonly results from faithful preaching.

6. The inveterate hostility of the evil heart towards the gospel.

7. The slanders which are often hurled against the followers of Christ.

HINTS AND SUGGESTIONS

Act_17:3. The Death and Resurrection of Christ a Necessity.

I. His death necessary.—

1. To fulfil Scripture—which as God’s word could not be broken (Joh_10:35).

2. To accomplish God’s counsel—which had foreordained that Christ should die (Act_4:28; 1Pe_1:19-20; Gal_4:4).

3. To atone for the sins of men—by the shedding of His blood (2Co_5:21; Col_1:14; Heb_9:12).

4. To perfect His example of holiness—since in thus taking the sinner’s place He gave to mankind the highest demonstration of self-sacrificing love (1Pe_2:21; 1Jn_3:16).

II. His resurrection necessary.—

1. To fulfil Scripture, which had foretold His rising from the dead.

2. To demonstrate His Divine sonship, without which He could not have been a Saviour for man.

3. To attest the acceptance of His atoning work, evidence of which would have been awanting had He not risen.

4. To perfect Him as a Saviour, by showing Him to have life in Himself and all power in heaven and on earth, and therefore to be able to save to the uttermost, etc.

Act_17:6. Turning the World upside down.

I. A malicious calumny.—As used by the Thessalonian Jews about Paul and Silas, and as still directed by the unbelieving world against ministers, missionaries, and Christian people generally, who are not either—

1. political revolutionaries, in their tenets or their actions, Christianity enjoining submission for conscience’ sake and Christ’s sake to the powers that be (Rom_13:1); or

2. social agitators, their religion teaching them to follow peace with all men (Heb_12:14), to lead a quiet and peaceable life (1Ti_2:2), and to study the things that make for peace (Rom_14:19).

II. A glorious truth.—In a sense not intended this indictment expressed the truth concerning Paul and Silas, as it still does about Christian preachers and professors. It is the aim of these, as it was of Paul and Silas, to turn the world upside down.

1. In its beliefs, leading it from trust in idols to faith in God and Jesus Christ.

2. In its actions, turning them from sin to holiness, and from the bondage of Satan to serve the living God.

3. In its hopes, directing it to seek its chief good above and not below, in heaven rather than on earth.

Act_17:7. Another King, one Jesus.

I. His sovereignty.—Rests on

1. The appointment of Heaven. Christ is a king by Divine right (Psa_2:6; Act_5:31; Php_2:9-11).

2. The affections of His subjects. His enemies do not wish Him to reign over them, but His friends do (Luk_19:27).

II. His empire.

1. Its extent. The universe (Mat_28:18), including the nations (Dan_7:14), and the Church (Joh_1:49; Joh_18:36; 1Co_15:24; Col_1:18), as well as angels, principalities, and powers (1Pe_3:22).

2. Its character. Spiritual, not of this world, a kingdom of truth and righteousness (Joh_18:36).

3. Its duration. Eternal. It shall never pass away (Rev_11:15) till the end of this mediatorial dispensation (1Co_15:28).

III. His rule. A rule

1. Of righteousness (Psa_45:6; Isa_32:1).

2. Of love (Psa_110:3).

3. Of salvation (Zec_9:9).

Illustration.—“After an absence of twenty months Andrew Melville returned to Scotland and resumed his office at St. Andrew’s. He was repeatedly elected Moderator of the General Assembly and Rector of the University. A remarkable instance of his plain speaking took place at Cupar, in 1596. Melville was heading a deputation to remonstrate with the king. James reminded the zealous remonstrant that he was his vassal. ‘Sirrah!’ retorted Melville, ‘ye are God’s silly vassal; there are two kings and two kingdoms in Scotland; there is King James, the head of this Commonwealth, and there is Christ Jesus, the King of the Church, whose subject James 6 is, and of whose kingdom he is not a king, nor a lord, nor a head, but a member.’ ” (Chambers’ Encyclopœdia, art. Melville, Andrew).

Act_17:1-9. Paul’s Visit to Thessalonica.

I. A time of uninterrupted labour.

1. Providing for his own maintenance

2. Publishing the gospel.

3. Arranging for the welfare of his converts.

II. A period of growing influence. Extending

1. Among his own countrymen.

2. Next among the Gentiles.

3. Finally among the leading citizens.

III. A season of spiritual joy. Because of—

1. The hearty reception which his message received;

2. The numerous converts it gained; and

3. The practical influence these exerted in the community.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

D.—Labors And Experiences In Thessalonica And Berea

Act_17:1-15

1Now when they had passed [journeyed] through Amphipolis and Apollonia, they came to Thessalonica, where was a [the, ἡ]1 synagogue of the Jews: 2And Paul, as his manner [custom] was, went in unto them, and [on] three sabbath days, reasoned2 [discoursed] with them out of the Scriptures, 3Opening and alleging [setting forth], that Christ must needs have suffered, and risen again [that it was necessary (ἕδει) for the Messiah (τὸν Χριστὸν) to suffer and to rise] from the dead; and that this Jesus, whom3 I preach unto you, is Christ, [that This one is the Messiah (δ̔ Χρ.), Jesus, whom I announce to you]4. 4And some of them believed, and consorted with [were convinced, and were allotted to] Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort [But the Jews5 associated with themselves some base men belonging to the populace of the market], and gathered a company, and set all the city on an uproar [and excited a tumult in the city], and assaulted [placed themselves before] the house of Jason, and sought to bring them out to [them before] the people. 6And [But] when they found them not, they drew [dragged] Jason and certain brethren unto the rulers of the city [before the city magistrates (πολιτάρχας)], crying, These that have turned the world upside down [stirred up the world] are come hither also; 7Whom Jason hath received [as guests]: and these all do contrary [act in opposition] to the decrees of Cesar [commands of the emperor], saying that there is another king, one Jesus [that another is the king, Jesus]. 8And they troubled [disquieted] the people and the rulers of the city [the city magistrates], when they [who] heard these things. 9And when they had taken security of Jason, and of the others, they let them go [dismissed them]. 10And [But] the brethren immediately sent away Paul and Silas by night unto Berea [Beroea]: who coming [these having come] thither went into the synagogue of the Jews. 11These were more noble [But (δὲ) these were of a better character] than those in Thessalonica, in that they [; they] received the word with all readiness of mind [om. of mind], and [inasmuch as they] searched the Scriptures daily [day by day], whether those things were so. 12Therefore [Thus then, μὲν οῦ̓ν] many of them believed; also of honourable women which were Greeks, and of [also of the respectable Grecian women and] men, not a few. 13But when the Jews of Thessalonica had knowledge [ascertained] that the word of God was preached of [by] Paul [also, χαὶ] at Berea, they came thither also, and stirred up6 [came thither, and sought there also to disturb]6 the people. 14And [But] then immediately the brethren sent away Paul to go as it were [that he might proceed]7 to the sea: but Silas and Timotheus abode there still [remained there]. 15And they that conducted8 Paul brought him unto [as far as] Athens: and receiving a commandment [charge] unto Silas and Timotheus for to [that they should] come to him with all speed, they departed.

EXEGETICAL AND CRITICAL

Act_17:1. Now when they had passed through, etc.—Paul and Silas, accompanied by Timotheus, after leaving Philippi, proceeded to Amphipolis, which was situated on the Strymon, by the waters of which it was surrounded. [“Not far from the coast, the Strymon spreads out into a lake; between the lower end of this lake and the inner reach of the Strymonic gulf, Amphipolis was situated on a bend of the river.” (Conyb. and H. I. 341.). Comp. Thuyc. IV. 102. Its distance from Philippi was 33 Roman miles.—Tr.]. Without pausing in this place, they travelled 30 miles further, in a south-easterly direction to Apollonia [“the exact position of which has not been ascertained” (Conyb., etc. p. 343).—Tr.], and, rapidly passing onward, continued their journey until they reached Thessalonica [37 miles distant from Apollonia]; here they remained about four weeks [“three sabbath-days,” i.e., in succession.—Tr.]. This city was situated on [the inner bend of] the Thermaic gulf [half-way between the Adriatic and the Hellespont]; it had become, under the Roman sway, a very populous and wealthy commercial city, was the capital of the second district of the province of Macedonia, and was also the residence of a Roman Prætor. The Jews must have established themselves, in large numbers, in this city; their synagogue appears to have been the only one that existed in northern Macedonia. The definite article before συςαγ. τ. ʼΙουδ., which is omitted in several manuscripts, because it was not understood by some copyists, means that no synagogue had been built in Philippi, Amphipolis or Apollonia, that the Jews who possibly dwelt in those cities possessed only a place of prayer (προςευχή), and that they belonged, as it were, to this synagogue in Thessalonica. [Grotius].

Act_17:2-3. As his manner [custom] was.—Luke’s attention is primarily arrested by a fact which he, accordingly, places prominently before our view, viz., that Paul had here, too, faithfully adhered to his custom of preaching the Gospel first of all in a synagogue, wherever he found one; (hence the unusual and somewhat abstract mode of expression is employed: κατὰ τὸ εἰωθὸς τῷ Παύλῳ εἰςῆλθε). [The construction involves an attraction, and anticipates the subject; see Winer, § 66. 4 ff. (Meyer).—Tr.]. In this synagogue he conversed, on three successive sabbaths, with the Jews. The word ιελέγετο (imperfect, the act being repeated several times) usually indicates a dialogue, less frequently, an independent address. (ʼΑπὸ τ. γρ., that is, deriving his arguments from the Scriptures). His communications consisted in the opening and setting forth of two truths to his hearers, in accordance with the Old Testament, (Bengel says: ut si quis nucleum, fracto cortice, et recludat et exemptum ponat in medio): first, that, according to the prophecies, it was necessary that the Messiah should suffer and rise again; secondly, that This One, namely Jesus, is the Anointed One. It is certainly the most simple interpretation to regard (with Luther, Bengel [and Hackett]) οῦ̓τος as the subject, and ὁ Xριστός as the predicate, in which case ʼΙησ. ὅν ἐγὼ καταγ. ὑμῖν are words that are introduced merely as explanatory of οῦ̓τος. [See note 4 above, appended to the text.—Tr.]. It is a forced construction when the words οῦ̓τος ὁ Xριστός are regarded as a predicate (Meyer), in the following sense: ‘This Messiah, described in the Scriptures, who necessarily suffered and rose again.’ And another construction as little commends itself by any internal evidence, according to which Xριστὸς ʼΙησοῦς, not separated by a comma, constitute the predicate (de Wette, Baumgarten [and Alexander]), and the sense would be: ‘This is the Christ Jesus whom I preach.’

Act_17:4-5. And some of them believed.—The explanations of Paul were partially successful. The arguments adduced from the Old Testament to prove the Messianic dignity of Jesus, convinced (πείθω, descriptive of the progress of the argument) some (a few, as it would seem), of the Jews, but also many Hellenic proselytes [comp. Act_13:48; Act_13:50], who visited the synagogue, and not a few respectable women of Hellenic origin, who were also proselytes [“of the first women, i.e., first in rank and social position.” (Alex.).—Tr.]; all these were allotted to Paul and Silas. Προςκληροῦν means to add by lot, sorte lectum adjungere, or, in general, to attach to, and is here to be taken in a passive sense, so that God Himself appears as the author of the allotment; see below Doctr. no 2. [“In Act_17:4, προςεκληρώθησαν is obviously to be taken in a passive sense.” (Winer: Gram. N. T. § 39. 2. ult.).—Tr.]. The majority of the Jews, on the other hand, could not be induced to believe. Their course is accurately described by the readings ἀπειθήσαντες and ἀπειθοῦντες [the former in E., the latter in D. G. H.; see above, note 5, appended to the text.—Tr.]; and οἱ ʼΙουδαῖοι, as the antithesis to τινες ἐξ αὐτῶν, Act_17:4, shows that the believers constituted an exception, and consisted of an inconsiderable minority. Ζηλώσαντες, which is, undoubtedly, a spurious reading, is intended to state, in accordance with the analogy in Act_13:45, the feeling or motive which influenced them in their actions. The unbelieving Jews excited a persecution against the messengers of the faith, after having first gained over certain unprincipled and venal idlers and loungers about the market. (ʼΑγοραῖος frequently occurs in classic Greek.). [“Such men as Aristophanes calls πονηρὸς κἀξ ἀγορᾶς; Demosthenes, περίτρμμα ἀγορᾶς; Xenophon, τὸν ἀγοραῖον ὄχλον; Plutarch, ἀγοραίους καὶ δυναμένους ὄχλον συναγαγεῖν; see many other instances in Wetstein, who mentions the modern ‘canaille’ (canalicolæ). Cicero calls them ‘subrostrani;’ Plautus, ‘subbasilicani.’ (Alf.).—Tr.]. With the aid of these men, the unbelieving Jews raised a mob: and now these threatening masses collected before the house of one Jason, where the missionaries lodged. We possess no other information respecting Jason. We learn from the narrative before us that he resided in Thessalonica, that he had connected himself with the Christian congregation which had recently been formed in that city, and that he was the host of Paul and his two companions. It cannot now be determined whether he was a Jew by birth, and changed his Hebrew name Joshua or Jesus, into the Greek form Jason (Ewald) [after the example of the brother of the high priest Onias III. (2Ma_4:7, and Joseph. xii. 5. 1.), which is not probable;—Tr.], or whether he was originally a Greek. The mob which assembled before his house, intended to seize the two strangers, and bring them out to the people (ἀγαγεῖν εἰς τ. δῆηον), that is, to abandon them to the passions of the excited multitude.

Act_17:6-9. a. And when they found them not.—As the principal persons had withdrawn from the house which was threatened, (perhaps in consequence of a timely warning), the Jews seized, in their place, the host himself, together with some other Christians, and dragged them before the magistrates of the city. (It is a remarkable circumstance that the somewhat rare word πολιτάρχης, which occurs here, is found in a Greek inscription referring to Thessalonica; see Boeckh: Inscript. II. p. 52, No. 1967). [The marble arch on which the inscription is engraved, may have existed at the time of Paul’s visit to Macedonia; a copy will be found in Conyb. and H. I. 360. Thessalonica, as an urbs libera, was self-governed, and its supreme magistrates were termed politarchs.—Tr.]. The Jews accused Jason and his friends, amid violent and passionate outcries, of having created political disturbances, and already thrown the whole World into confusion. The exaggeration involved in the term τὴν, corresponds precisely to the excited feeling that prompted it. The words οῦ̓τοι πάντε̣ς are intended to make all the Christians indiscriminately, the absent leaders, and these adherents, accountable for a violation of positive enactments of the emperor, namely, for acknowledging another, that is, Jesus, as king. The δάγματα Καίσαρος are those edicts which defined the penalties of high treason. (Meyer). Βασιλεύς is here a generic term, comprehending both the imperial majesty, and also the royal dignity of the Messiah. [“The Greeks applied this term to the emperor, though the Romans never styled him rex.” (Hackett).—Tr.]

b. These that have turned the world upside down.—These charges produced their intended effect; both the people and the magistrates began to entertain serious apprehensions [lest political tumults should attract the vengeance of the Roman authorities. (Conyb. etc. I. 356.)—Tr.]. Hence, the magistrates took security of Jason and the other Christians, before they released them. Tὸ ἱκανόν, like the Latin satisdatio, satis accipere, was the technical term applied in law to any security, whether it consisted of a sum of money deposited in court, or of personal bail; the former is, without doubt, the meaning in the present case. The conjecture of Chrysostom that Jason himself became surety is refuted by the words ἀπέλυσαν.—For what, however, were Jason and the others required to give security? They were, doubtless, compelled to pledge themselves that they would not attempt to carry out any treasonable plans, but it is scarcely probable that Jason bound himself to refuse his hospitality thenceforward to Paul and his associates. For the motive which led to the immediate removal of Paul and Silas, seems to have been furnished solely by suspicions respecting their opponents, who, as it was apprehended, might adopt further hostile measures against the missionaries. Timotheus, who is not mentioned in Act_17:10, (comp. Act_17:14), probably remained at Thessalonica, and, at a somewhat later period, repaired to Berea.

Act_17:10-12. Berea [Βέροια, Berœa] belonged to the third district of Macedonia, of which Pella was the capital; it was situated on the southern extremity of the province, [about 45 miles] southeast of Thessalonica. The reception which the numerous Jews of this place gave to the preachers of the Gospel, was very different from that which the latter had found at Thessalonica. The resident Jews were εὐγενέστεροι than those of the latter city, that is, entertained nobler sentiments; the sense is, not generosiores as to their descent, but magis ingenui. This fact they demonstrated as well by their unconditional willingness (πᾶσα προθυμία) to receive the Gospel, as by the earnestness and perseverance of their zeal in daily (τ̀ καθʼ ἡμέραν, comp. Luk_19:47) searching the Scriptures, whether those things were so (οὕτως, as they were represented to them). The result (οῦ̓ν) was, that many of the Jews became believers (πολλοὶ ἐξ αὐτῶν, and not, as in Thessalonica, Act_17:4, only τινες ἐξ αὐτῶν); and, besides, many proselytes, men and women of a high position, were converted. [“Ελληνιδων is constructed with γυναικῶν, but, at the same time, refers also to ἀνδρῶν; see Matthiæ § 441.” (Meyer).—Tr.]. (Εὐσχ́μων, as in Act_13:50, is here again to be taken, not according to the classical usage, in a moral, but in a social sense, precisely like the English word “respectable.”).

Act_17:13-15. But when the Jews.—The Jews of Thessalonica attempted to interfere with the work also in Berea (κᾀκεῖ σαλεύοντες, i.e., here, too, as in Thessalonica, exciting the multitude, τοὺς ὄχλους, the populace—designedly, not τὸν δῆμον.). The Christians, in order to prevent an outbreak, at once sent Paul away, whilst Silas and Timotheus (who had, in the mean time, joined them, Act_17:10; Act_17:14), remained for the present in Berea. ʼΩς in the phrase ὡς ἐπὶ τὴι θαλ., is not intended to indicate a feint, as if Paul had only seemed to proceed to the sea [in order to elude pursuit], (Bengel; Neander), for he did really go by sea. If he had not taken that route, some mention would unquestionably have been made of the road which he took, and the cities, which he visited. The word ὡς, therefore, simply expresses his purpose, i.e., ἐπι τ θαλ., to proceed in the direction of the sea. [“Erasmus correctly remarks: Probabilius est eum navigasse … quia nulla fit mentio eorum, quæ Paulus in itinere gesserit, cui fuerint tot civitates peragrandæ. There is nothing in the subsequent narrative which necessarily implies that Paul traveled to Athens by land.” (Meyer). This view Winer adopts, Gram. N. T. § 66. 9.—See note 7, appended to the text, above.—Tr.]. Καδιστ́νειν means to transfer or conduct any one elsewhere; ἐξῄεσαν, they departed from Athens.

DOCTRINAL AND ETHICAL

1. When Paul set forth the truth to the Israelites, he invariably took the Holy Scriptures as the foundation of his remarks. “It is written”, is the principle which, like the Redeemer Himself, the apostle adopted. The method which the latter pursued, is here exhibited with more distinctness, than on any other occasion. He begins with the Messiah of the old covenant, the prophecies and types, and proves that the Messiah is, essentially, one who suffers, but also one who necessarily rises again. It was his first object to convey a knowledge of the prophetic word in its true and natural connection, or, simply, to unfold the Christology of the old covenant. This part was, preeminently, a διανοίγειν. But, secondly, Paul makes the following declaration: “Jesus of Nazareth, whom I preach, is the Messiah”; he was crucified, and is risen again; the true conception of the Anointed of God, and the facts connected with his manifestation, concur in Jesus, and in Him alone. This is παρατίθεσθαι.

2. The conviction which was produced in many hearers, and their entrance into an intimate communion of faith and life with Paul and Silas, were not human works wrought by the latter, but were the work of God; the passive verb, προςεκληρώθησαν, incontrovertibly refers to God as essentially the Author of all. It may be added that the leading thought involved in this word, is that which is expressed by κλῆρος. The phrase: “associated with Paul and Silas by lot”, cannot possibly mean: “assigned to them as their lot, as the portion, property, and gain, of the two men;” such a conception derives support from no source whatever. On the other hand, the term may possibly include the thought that the lines had fallen in pleasant places [Psa_16:6] to the new converts themselves, and that by being associated with Paul and Silas, God himself had become their portion, and his grace their lot. (Comp. Psa_16:5-6.).

3. The experiences of the messengers of Jesus Christ in Philippi, were repeated in Thessalonica, where they were suspected of having caused political disturbances, and were subjected to the charge of high treason. On both occasions the whole power of the Roman empire appears as a barrier to Christianity, resisting it in its effort to conquer the world. The two cases differ in the following points: 1. In Philippi, public usage and the general habits of a Roman colonial city are represented as circumstances which forbid the introduction of new customs; in Thessalonica, on the other hand, the majesty of the emperor, and the imperial legislation, are represented as adverse to Christianity. 2. In Thessalonica, the Person of Jesus is opposed to that of the emperor; the proclamation of the kingdom of Jesus, as the Messiah, is represented as a crime and as treason against the emperor; this course was not pursued in Philippi. It is possible that the statements of Paul (Act_17:3), which prominently set forth the true conception of the Messiah, and the Davidic royalty of Jesus, may have been so misinterpreted as to sanction these suspicions. 3. Another difference may be found in the circumstance that, at Philippi, the political accusation proceeded exclusively from a heathen source, whereas, in Thessalonica, it was prompted by the Jews; the latter, accordingly, espoused the interests of Rome and the emperor with dishonest intentions, or merely for the purpose of being furnished with a weapon against the Gospel. But, by adopting this plan, they denied the Messianic hope of Israel, and renounced Him, who is, nevertheless, their King and our own: “we will not have this man to reign over us” [Luk_19:14]. The whole procedure is a type of those hostile movements, the object of which has been to expose Christianity to the suspicion of being a source of political offences, and which have often injured the cause of the Gospel; Christianity has been uniformly represented, in such cases, as a kingdom of this world, and political and religious aspects have been confounded—an old stratagem of the enemies of Christ.

4. Christian nobility of soul (εὐγενέστεροι) consists in a sincere willingness of mind to receive the word of God, and in an unfeigned and earnest love of the truth. It exhibits the two features, first, of adaptedness to receive, and, secondly, of voluntary action (ἐδέξαυτο—ἀνακρίνοντες)—humble submission, and independent inquiry. True faith is not like the “collier’s faith”—it is not a blind credulity—it does not dispense with reason, evidence, and argument. It is, on the contrary, praiseworthy—it is a Christian virtue—to prove all things with sincerity and earnestness, to investigate, to institute a thorough search. And the authority of a teacher and pastor should never prevail to such an extent, that the hearer is expected to dispense with a personal search, and with personal convictions of his own conscience, as soon as the former has spoken. In the present case, it was an apostle who taught; nevertheless, the people of Berea did not blindly accept his words, but first searched whether his statements were correct—whether he taught the truth. And they are not censured for having adopted this course, but are, on the contrary, commended for the noble spirit which animated them. This is liberty of conscience—the evangelical method of searching the Scriptures—the exercise of the common priesthood of believers.

HOMILETICAL AND PRACTICAL

Act_17:1. Came to Thessalonica.—Paul himself remarks (1Th_2:2), that although he had been shamefully entreated at Philippi, he had, nevertheless, been “bold in his God”, when he came to Thessalonica. It is in such a frame of mind that a servant of God should proceed from one work to another, from one trial to another, from one victory to another. (Ap. Past.).

Act_17:2. Three sabbath days reasoned with them out of the Scriptures.—Paul always began the preaching of the Gospel, by taking the Scriptures as the basis; his apostolical character did not free him from the control of the latter. He had already borne witness on many occasions by miracles and powers; nevertheless, he held fast to the Scriptures, and drew his testimony concerning Jesus from the prophets. May the Lord closely connect, in our day, the heart and mouth of every witness with the Scriptures. Every departure from the latter, inflicts an irreparable injury on the doctrine or Christian walk. (Ap. Past.).—For three whole sabbath days he discoursed with them, unweariedly enduring their contradictions. The fact here stated, may seem to be of comparatively little importance; but the pain which the apostle suffered during those three days, was greater than that which the scourging at Philippi inflicted. The Jewish schools, were schools of patience to him. (Besser).

Act_17:3. That Christ must needs have suffered and risen again.—Paul had no other theme than that of the crucifixion and the resurrection of Jesus; and now, after the lapse of so many centuries, we can find no subject that is more important and profitable than that of the sufferings and resurrection of Jesus. Still, when a subject that is so comprehensive, occupies us, we need wisdom in selecting precisely those points which are of most importance to our hearers. In the case of the Jews, the most important point was the necessity of the personal sufferings of the Messiah, (Ap. Past.).

Act_17:4. And some of them believed.—The blessing which attends even the best teachers, is gradually developed. At first, a single hearer, then several, then many, are reached; compulsion cannot be applied. (Ap. Past).—And of the chief women not a few.—Grace does not give the preference to persons in high station, but neither does it repel them, 1Co_1:26-28. (Starke).

Act_17:5. Took unto them certain lewd fellows of the baser sort.—The world makes use even of the low populace in executing its plans. When those who belong to the populace accept the Gospel, they are treated with scorn, and the saying is repeated; ‘It is only the ignorant multitude that follows Him’ (Joh_7:47-49). But when the world is successful in stirring up the populace against the Gospel, and in silencing the voice of truth by loud outcries, that populace is found to be an appropriate instrument. (Rieger).

Act_17:6. These that have turned the world upside down.—How greatly the world fears the kingdom of God! How it dreads lest its own works, which are of clay, should be overthrown! It has vast numbers of supporters, and yet, when ten Christians assemble together, it is disquieted by the fear that they will inflict an injury upon it. (Rieger).—The apostles did, indeed, arouse the whole world; but their object was, not rebellion, but conversion—not destruction, but salvation. (Starke).—Although these bitter enemies endeavored to ruin the apostles by the foulest calumnies, their fury nevertheless impels them to bear honorable witness to the extension and power of the Gospel. Blessed are those witnesses of Jesus, whose preaching is followed by a powerful awakening and a salutary disquietude. (Ap. Past.).—Christ came not to send peace, but a sword [Mat_10:34]! I. The Gospel, unquestionably, creates a disturbance: (a) internally, in the heart (Rom. Acts 7.); (b) externally, in the social relations of men (Mat_10:34). II. But this disturbance alone can produce true peace: (a) peace in the heart; (b) peace in the world.—The words: ‘These are the men that have turned the world upsied down,’ comprehend a well-founded complaint against the apostles, and, at the same time, an honorable testimony in their favor: I. A well founded complaint; for the whole internal and external world is transformed by the Gospel—the heart and the conduct; the family and the state; art and science. II. An honorable testimony; for it is their aim, in all these departments, not to subvert and destroy, but to regenerate and glorify.—The appearance of Christianity, the greatest, but also the most righteous, revolution recorded in the history of the world: I. The greatest, (a) in view of its extent (embracing the whole world in its plan); (b) in view of its depth (its proper field is the human mind). II. The most righteous, (a) on account of its aim (the salvation of the world); (b) on account of the means which it employs (the weapons of the Spirit).—‘It is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land!’ This ancient prediction of the shaking of the world (Hag_2:7; Heb_12:26; comp. the “twilight of the gods”, in the Northern mythology) is verified in Christianity: I. Internally, (the hearts of men are shaken); II. Historically, (the world is transformed); III. Eschatologically, (the renewing of the heaven and the earth.)

Act_17:7. Saying that there is another king, one Jesus.—To confound the status politicus with the cause of Jesus, and hinder the progress of his kingdom by arousing the jealousy of the civil government, is an old stratagem of the enemies of Christ. (Ap. Past.).—It is true that faithful teachers do preach another King, but it is He who rules only by humility and the cross. By Him the kings of the earth reign, and He makes kings of all His true servants—in heaven. Rev_1:5-6. (Quesnel).

Act_17:9. And when they had taken security of Jason.—What a warm friend the Gospel had won for Paul in Jason, in the course of a few days! (Williger).—It is a noble act to become surety for persecuted Christians, for the whole world is ashamed of them. (Gossner).

(——On Act_17:1-9).—Paul in Thessalonica: I. His labors, Act_17:1-4; II. Their close, Act_17:5-9. (Lisco).—Evangelical preaching: I. Its matter is at all times the same—founded on the Scriptures, culminating in the Person of Jesus. II. Its result is at all times the same—favorable in individual cases, unfavorable in most cases, (id.).—The enemies of the Gospel condemning themselves: I. They are compelled to pervert the truth, before they can complain of it (representing Christ and the apostles as insurgents); II. They commit precisely the sin of which they accuse the disciples (creating disturbances). (id).—Paul and Jason, models for guests and hosts: I. The dangerous, and yet beloved guests; II. The endangered, and yet blessed host, Heb_13:2.

Act_17:10. Who coming thither, went into the synagogue.—The flight of a servant of God, is merely a change of place, but not of his work, of his mind, of his zeal, or of his love for the cross. (Ap. Past.).

Act_17:11. And searched the scriptures daily, whether those things were so.—The Holy Scriptures are the true touchstone by which points of faith are to be tested, and the true and exclusive rule by which we are to be governed. (Starke).—Pearls may be found in the deep waters of the Scriptures; may God send us additional divers, who can find them! (id.).—Thou dost not accept a coin, O man, without examining it; why then shouldst thou lightly accept a creed, which., if false, will hereafter inflict an irreparable loss on thee?—That man has a truly “noble” mind, whose faith is founded, not on man, but on the word of God. (Starke).—Hence the apostles did not expect that men should be converted without light; they did not demand “the collier’s faith”; they encouraged, instead of forbidding, their hearers to examine their doctrine, and compare it with the Scriptures. (Ap. Past.).—The genuine spirit of inquiry is, in general, allied to the Gospel. Serious inquirers are not easily induced to pronounce a rash judgment respecting the word of God. They refrain, at least, from making those objections to the Gospel which, a superficial mind is always ready to advance. (Williger).

Act_17:12. Women … and men.—It may be that the women are mentioned before the men, because, as it frequently occurs, they were the first who received the faith, and the men were influenced by them. The growth of the kingdom of God depends, indeed, on the house and family, in which woman, unquestionably, finds an appropriate sphere. (Rieger, Starke, Williger).

Act_17:13. The Jews of Thessalonica—came thither also, and stirred up the people.—Believers seldom labor with as much zeal for the truth, as the ungodly exhibit in opposing it; for the path of the former leads upward, and is difficult; that of the latter descends, and is easy. (Quesnel).

Act_17:15. Receiving a commandment unto Silas and Timotheus for to come to him with all speed.—Paul did not wish to be alone, and did not believe that he could dispense with the aid of others; he desired fellow-laborers, who might pray, testify, contend, and suffer, in company with himself. (Gossner.).

(——On Act_17:10-15).—Christian nobility of soul (εὐγενέστεροι, Act_17:11): it is revealed, I. In a willing and candid acceptance of the divine word; II. In an independent and personal application of the word and salvation of God.—Searching the Scriptures: it is, I. A blessed privilege; II. A sacred duty; III. A rare art of the evangelical Christian.—A genuine scriptural faith, and an honest searching of the Scriptures, sustain each other: I. A faith which condemns such searching, is blind; II. A searching which despises the faith, mistakes the true way.—The several stages which mark the judicious use of the Scriptures: I. A willing reception, as distinguished from levity and contempt, Act_17:11; II. Diligent searching as distinguished from a blind faith, Act_17:11; III. A living faith, as distinguished from a barren knowledge, Act_17:12.—The excitement of the people, produced, respectively, by the Gospel, and by a fanatical spirit; (Act_17:13, compared with Act_17:16); I. The former builds up, Act_17:3-4; the latter destroys, Act_17:13; II. The former controls noble minds, Act_17:11; the latter governs the populace, Act_17:6; III. The former contends with the sword of the Spirit, Act_17:11; the latter, with carnal weapons, Act_17:6.—[Act_17:10. The perseverance of Paul, as a preacher of the Gospel: I. Described; (a) no labors wearied him; (b) no dangers alarmed him; (c)no failures discouraged him. II. Its source; (a) a living faith; (b) an ardent love; (c) well-founded hope. III. Lessons taught by it; (a) to Christian pastors; (b) to anxious inquirers; (b) to experienced Christians.—Tr.]

Footnotes:

[1]Act_17:1. [ἡ beforeσυναγ., of text. rec., from E. G. H., is omitted by Lach. and Tisch. in accordance with A. B. D. and Cod. Sin., but is retained by Alf. as genuine, and with him de Wette agrees,—Tr.]

[2]Act_17:2. διελέγετο [of text. rec. from G. H., many minuscules, fathers, etc.] is to be unconditionally preferred to the other readings, viz., διελέξατο [of A. B. Cod. Sin., and adopted by Lach. and Tisch.], and διελέχθη [of D. E., and adopted by Born.], since the aorist could have easily been substituted here [by copyists] for the imperfect, inasmuch as the other verbs in the narrative are in the aorist. [The Vulg. here drops the perfect, and translates disserebat.—Tr.]

[3]Act_17:3. a. [The margin of the Engl. Vers. proposes the insertion in Italics of said he after “whom.” See Winer: Gram. N. T. § 63. I. 2. d. ult.; II. 2. and § 64. 7.—(Tynd., Cranm., Geneva, insert said he; Rheims omits the words).—Tr.]

[4]Act_17:3. b. [Lach. and Tisch., but not Alf., omit ὁ before Xρ., with A. B. Cod. Sin.; but it is inserted in B. G. H.—The text. rec. omits the comma between Xρ, and ̓Iησ., as Alf. also does, with Griesb., Knapp, Tisch., de Wette, etc. Lechler inserts ̓Iησ between commas, as his translation above shows, with Lach., Stier, etc.—Tr.]

[5]Act_17:5. The shorter, and, probably, the original reading is simply IIροςλαβόμενοι δὲ οἱ ̓Eουδ. τῶν ἀγ., omitting the words ζηλώσαντες δὲ οἱ ἀπειθοῦντες; the latter were, without doubt, prefixed to ̓Iουδαῖοι προςλαβ. [by copyists] merely to complete the picture and assign the limits of the opposition. The manuscripts, in general, exhibit very considerable variations in the whole passage. [Alf. reads: IIροςλαβ. δὲ οἱ. τῶν ἀγ; Tisch. inserts οἰ άπειθ after ̓Iουδ; Lach. reads Zηλώσ.δὲ οἰ I. καὶ προςλαβ.τῶν ἀγ; Tisch. and Scholz: IIροςλαβ. δὲ οἱ I.οἱ ἀπειθ. Born., in accordance with D. and some fathers, reads: οἱ δε άπειθ. ̓Iονδ.συστρέψαντες.—Meyer holds that the reading of Lachm. is sustained by external authority (A. B. minuscules; Vulg. viz. Zelantes autem Judæi assumentesque de vulgo, etc. Syr. etc.), but believes that all these variations are additions to the original text, viz. IIροςλαβ. δὲ οἱ.I.. He says that the latter is found only in the minuscule numbered 142, but that ἀπειθ. is wanting in A. B. minuscules, versions, etc. The Cod. Sin. reads: Zηλ. δὲ οἱ ̓Iουδ. καὶ προςλαβ.—See below, Exeg. etc. note on Act_17:4-5.—Tr.]

[6]Act_17:13. [After σαλεύοντες, Lach., Tisch. and Born. insert καὶ ταράσσοντες, from A. B. D. Cod. Sin. Vulg.—Alf., with text. rec., omits the two words in accordance with E. G. H.; Meyer and de Wette regard them as transferred from Act_17:8, ταρ. being a gloss on σαλ, and then, with καὶ, inserted in the text.—Tr.]

[7]Act_17:14. [Instead of ὡς from G. H., Lach. and Tisch. adopt ἕως from A. B. E. Cod. Sin.; Meyer and Alf. suppose that this ἕως proceeded from a misunderstanding of the genuine ὡς, as if it indicated “only a feint,” whereas it really indicates the direction in which Paul went; Vulg. usque ad.; D. omits the word altogether. See Exeg. note below.—Tr.]

[8]Act_17:15. [For καθιστῶντες of text. rec. from D (corrected). E. G. H., Lach., Tisch., and Alf. read καθιστάνοντες, in accordance with A. B. D. (original).—Cod. Sin. (original) exhibits only καθισ., and in the next line, παντες; for the latter a later hand(C) substituted --τωντες. On the forms, see Winer, § Acts 15 : ἵστημι—The same editors omit αύτον after ἥγαγον with A. B. D. Cod. Sin.; the text. rec. inserts it with E. G. H. Vulg.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Acts

THESSALONICA AND BEREA

Act 17:1 - Act 17:12.

‘Shamefully entreated at Philippi,’ Paul tells the Thessalonians, he ‘waxed bold in our God to’ preach to them. His experience in the former city might well have daunted a feebler faith, but opposition affected Paul as little as a passing hailstorm dints a rock. To change the field was common sense; to abandon the work would have been sin. But Paul’s brave persistence was not due to his own courage; he drew it from God. Because he lived in communion with Him, his courage ‘waxed’ as dangers gathered. He knew that he was doing a daring thing, but he knew who was his helper. So he went steadily on, whatever might front him. His temper of mind and the source of it are wonderfully revealed in his simple words.

The transference to Thessalonica illustrates another principle of his action; namely, his preference of great centres of population as fields of work. He passes through two less important places to establish himself in the great city. It is wise to fly at the head. Conquer the cities, and the villages will fall of themselves. That was the policy which carried Christianity through the empire like a prairie fire. Would that later missions had adhered to it!

The methods adopted in Thessalonica were the usual ones. Luke bids us notice that Paul took the same course of action in each place: namely, to go to the synagogue first, when there was one, and there to prove that Jesus was the Christ. The three Macedonian towns already mentioned seem not to have had synagogues. Probably there were comparatively few Jews in them, and these were ecclesiastically dependent on Thessalonica. We can fancy the growing excitement in the synagogue, as for three successive Sabbaths the stranger urged his proofs of the two all-important but most unwelcome assertions, that their own scriptures foretold a suffering Messiah,-a side of Messianic prophecy which was ignored or passionately denied-and that Jesus was that Messiah. Many a vehement protest would be shrieked out, with flashing eyes and abundant gesticulation, as he ‘opened’ the sense of Scripture, and ‘quoted passages’-for that is the meaning here of the word rendered ‘alleging.’ He gives us a glimpse of the hot discussions when he says that he preached ‘in much conflict’ {1Th 2:2}.

With whatever differences in manner of presentation, the true message of the Christian teacher is still the message that woke such opposition in the synagogue of Thessalonica,-the bold proclamation of the personal Christ, His death and resurrection. And with whatever differences, the instrument of conviction is still the Scriptures, ‘the sword of the Spirit, which is the Word of God.’ The more closely we keep ourselves to that message and that weapon the better.

The effects of the faithful preaching of the gospel are as uniform as the method. It does one of two things to its hearers-either it melts their hearts and leads them to faith, or it stirs them to more violent enmity. It is either a stone of stumbling or a sure corner-stone. We either build on or fall over it, and at last are crushed by it. The converts included Jews and proselytes in larger numbers, as may be gathered from the distinction drawn by ‘some’-referring to the former, and ‘a great multitude’-referring to the latter. Besides these there were a good many ladies of rank and refinement, as was also the case presently at Beroea. Probably these, too, were proselytes.

The prominence of women among the converts, as soon as the gospel is brought into Europe, is interesting and prophetic. The fact of the social position of these ladies may suggest that the upper classes were freer from superstition than the lower, and may point a not favourable contrast with present social conditions, which do not result in a similar accession of women of ‘honourable estate’ to the Church.

Opposition follows as uniform a course as the preaching. The broad outlines are the same in each case, while the local colouring varies. If we compare Paul’s narrative in I Thessalonians, which throbs with emotion, and, as it were, pants with the stress of the conflict, with Luke’s calm account here, we see not only how Paul felt, but why the Jews got up a riot. Luke says that they ‘became jealous.’ Paul expands that into ‘they are contrary to all men; forbidding us to speak to the Gentiles that they may be saved.’ Then it was not so much dislike to the preaching of Jesus as Messiah as it was rage that their Jewish prerogative was infringed, and the children’s bread offered to the dogs, that stung them to violent opposition. Israel had been chosen, that it might be God’s witness, and diffuse the treasure it possessed through all the world. It had become, not the dispenser, but the would-be monopolist, of its gift. Have there been no Christian communities in later days animated by the same spirit?

There were plenty of loafers in the market-place ready for any mischief, and by no means particular about the pretext for a riot. Anything that would give an opportunity for hurting somebody, and for loot, would attract them as corruption does flesh-flies. So the Jewish ringleaders easily got a crowd together. To tell their real reasons would scarcely have done, but to say that there was a house to be attacked, and some foreigners to be dragged out, was enough for the present. Jason’s house was probably Paul’s temporary home, where, as he tells us in 1Th 2:9, he had worked at his trade, that he might not be burdensome to any. Possibly he and Silas had been warned of the approach of the rioters and had got away elsewhere. At all events, the nest was empty, but the crowd must have its victims, and so, failing Paul, they laid hold of Jason. His offence was a very shadowy one. But since his day there have been many martyrs, whose only crime was ‘harbouring’ Christians, or heretics, or recusant priests, or Covenanters. If a bull cannot gore a man, it will toss his cloak.

The charge against Jason is that he receives the Apostle and his party, and constructively favours their designs. The charge against them is that they are revolutionists, rebels against the Emperor, and partisans of a rival. Now we may note three things about the charge. First, it comes with a very distinct taint of insincerity from Jews, who were, to say the least, not remarkable for loyalty or peaceful obedience. The Gracchi are complaining of sedition! A Jew zealous for Caeesar is an anomaly, which might excite the suspicions of the least suspicious ruler. The charge of breaking the peace comes with remarkable appropriateness from the leaders of a riot. They were the troublers of the city, not Paul, peacefully preaching in the synagogue. The wolf scolds the lamb for fouling the river.

Again, the charges are a violent distortion of the truth. Possibly the Jewish ringleaders believed what they said, but more probably they consciously twisted Paul’s teachings, because they knew that no other charges would excite so much hostility or be so damning as those which they made. The mere suggestion of treason was often fatal. The wild exaggeration that the Christians had ‘turned the whole civilised world upside down’ betrays passionate hatred and alarm, if it was genuine, or crafty determination to rouse the mob, if it was consciously trumped up. But whether the charges were believed or not by those who made them, here were Jews disclaiming their nation’s dearest hope, and, like the yelling crowd at the Crucifixion, declaring they had no king but Caesar. The degradation of Israel was completed by these fanatical upholders of its prerogatives.

But, again, the charges were true in a far other sense than their bringers meant. For Christianity is revolutionary, and its very aim is to turn the world upside down, since the wrong side is uppermost at present, and Jesus, not Caesar, or any king or emperor or czar, is the true Lord and ruler of men. But the revolution which He makes is the revolution of individuals, turning them from darkness to light; for He moulds single souls first and society afterwards. Violence is always a mistake, and the only way to change evil customs is to change men’s natures, and then the customs drop away of themselves. The true rule begins with the sway of hearts; then wills are submissive, and conduct is the expression of inward delight in a law which is sweet because the lawgiver is dear.

Missing Paul, the mob fell on Jason and the brethren. They were ‘bound over to keep the peace.’ Evidently the rulers had little fear of these alleged desperate revolutionaries, and did as little as they dared, without incurring the reproach of being tepid in their loyalty.

Probably the removal of Paul and his travelling companions from the neighbourhood was included in the terms to which Jason had to submit. Their hurried departure does not seem to have been caused by a renewal of disturbances. At all events, their Beroean experience repeated that of Philippi and of Thessalonica, with one great and welcome difference. The Beroean Jews did exactly what their compatriots elsewhere would not do-they looked into the subject with their own eyes, and tested Paul’s assertions by Scripture. ‘Therefore,’ says Luke, with grand confidence in the impregnable foundations of the faith, ‘many of them believed.’ True nobility of soul consists in willingness to receive the Word, combined with diligent testing of it. Christ asks for no blind adhesion. The true Christian teacher wishes for no renunciation, on the part of his hearers, of their own judgments. ‘Open your mouth and shut your eyes, and swallow what I give you,’ is not the language of Christianity, though it has sometimes been the demand of its professed missionaries, and not the teacher only, but the taught also, have been but too ready to exercise blind credulity instead of intelligent examination and clear-eyed faith. If professing Christians to-day were better acquainted with the Scriptures, and more in the habit of bringing every new doctrine to them as its touchstone, there would be less currency of errors and firmer grip of truth.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 17

1. The Gospel in Thessalonica (Act 17:1-9).

2. The Gospel in Beroea (Act 17:10-14).

3. Paul in Athens (Act 17:15-34).

Three cities in which the Gospel is next preached are before us in this chapter. But there is a marked difference between these three places. In Thessalonica there was much hostility, the result of the success of the Gospel. In Beroea a more noble class of Jews were found. Their nobility consisted in submission to the Scriptures, the oracles of God, and in a ready mind. There was a still greater blessing among the Jews and the Gentiles. In Athens the Apostle Paul met idolatry, indifference and ridicule.

An interesting fact is learned concerning the activity of the apostle in Thessalonica from the two Epistles, which he addressed some time after to the Thessalonians. These were the first Epistles Paul wrote. From these we learn that the Apostle not only preached the Gospel, but also taught the Thessalonian believers prophetic Truths and emphasized the Second Coming of Christ and the events connected with it. In the Second Epistle he reminds them of his oral teaching (2Th 2:5).

The address Paul gave in Athens has three sections: 1. The Introduction (Act 17:22-23) in which he refers to the altar with the strange inscription “to the unknown God.” Then he uttered the words, “Him I declare unto you.” 2. Who the unknown God is (Act 17:24-29). He is a personal God who made the world and all that is in it. He answered the Epicurean and Stoic schools of philosophy. Materialism and Pantheism were thus swept aside. 3. He closes with the message from God (Act 17:30-31).

He aims at their conscience to awaken them to the sense of need to turn away from idols to the true God. God sends to all One message, be they Jew or Gentiles, Greeks or Barbarians, to repent. And then he states the reason. A day is appointed in which He will judge the world in righteousness. The one through whom God will judge is a Man ordained by Him; then follows the declaration of the resurrection of this Man. The day of judgment here does not mean a universal judgment (a term not known in Scripture) nor the great white throne judgment. The judgment here does not concern the dead at all, but it is the judgment of the habitable world. It is the judgment which will take place when the Man whom God raised from the dead, our Lord Jesus Christ, comes the second time. His resurrection is the assurance of it.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Section 3. (Act 17:1-34.)

Renewals.

The three narratives following unite together to show the renewal in different ways accomplished by Christianity. At Thessalonica the charge brought against it is in one sense true, and its glory, that there is another King -Jesus. At Berea the movement is peaceful and not revolutionary, though a great advance; the new revelation borne witness to by the old, which it fulfils and justifies. At Athens, at the highest point of civilization in the Gentile world, the need is deepest and most fundamental: it is the unknown God, once known, but from whom they have turned, who has afresh to be revealed in the blessed gospel of Jesus and the resurrection.

1. Thessalonica was the chief city of Macedonia; and here was the synagogue of the Jews -the only one which, apparently they possessed in those parts. Accordingly we find Paul here in the synagogue, and reasoning from the Scriptures. A suffering Messiah was always the offence to the Jew; and the necessity for this suffering, as well as the fact of the resurrection of the Lord, becomes therefore the apostle’s theme. The effect among the Jews themselves, however, is not so great as among the proselytes, of whom a great multitude, and among them many women of chief rank, believe. This as usual arouses the jealousy of the unbelieving Jews, who are not ashamed to associate themselves with the rabble of the market-place to accomplish their ends, and drive the unwelcome strangers from the place. A tumult is raised and they beset the house of Jason,* where they were lodging, but do not find them; and failing in this, drag off Jason and certain of the brethren before the city-rulers. The charge is disregarding the decrees of Caesar for the commandments of a new King, Jesus. And, though this is, of course, their malice -a repetition of the old attack upon the Lord Himself -yet it is striking to note how constantly in the epistles to the Thessalonians afterwards the coming of the Lord is spoken of. The Kingdom itself is only twice actually mentioned in the two epistles; but that the coming was to introduce this could not fail to have been a part of the teaching in the synagogue. That they were a company waiting for God’s Son from heaven was soon known throughout Macedonia and Achaia; and Jews could not be ignorant of what this would mean in connection with Messiah’s reign. The attack for the present, ends without serious consequences. The rulers only take security of Jason and the others, and let them go. Paul and Silas are sent away by the brethren under cover of the night, and escape to Berea; although it could not be long, with such a testimony as that given by the newly gathered assembly, before persecution would revive, as in fact we know it did (1Th 2:14; 2Th 1:4); and this through the rancor still of those who should have been the first to welcome the announcement.

{*Jason means apparently "healer." Doubtless he was a Christian, as he is spoken of in Rom 16:21. How like the Jews it was to refuse their own mercies. Christianity was the "healing" they needed individually and nationally, but in their mad hatred of Jesus they would forfeit every blessing. "When I would have healed Israel, then the iniquity of Ephraim was discovered." "I taught Ephraim also to go, taking them by the arms; but they knew not that I healed them." However, a true pledge has been given by the true Jason, and one day, for Israel and Judah both, it will be said, "I will heal their backsliding, I will love them freely" (Hos 7:1; Hos 11:3; Hos 14:4). -S.R.}

Brief as is the whole account here, it is evident that this is what the work in Thessalonica is intended to be associated with, -the coming of a kingdom such as the world has never seen, but which alone will give it the peace it craves. Peace can only be the effect of righteousness, and this not simply in the supreme head, but also in each subordinate authority, -when "the mountains shall bring peace unto the people, and the hills, by righteousness" (Psa 72:3). Christ is in this way "the Desire of the nations," even although the nations with one consent united against Him, and a Christian nation is still little more than a convenient phrase. Nothing but judgment will put the world at the feet of Christ, and the "Great Shepherd of the sheep" must yet shepherd the nations with an iron rod (Psa 2:9). Even for their own blessing -and it is in fact the, history of every converted soul -men must be warred upon and overcome.

Yet what a hope it is -the only possible one, as the history of the world bears) witness -the Patient Sufferer of the Cross the fulfilment of David’s picture of —

"A righteous Ruler over men,

A Ruler in the fear of God!

Even as the morning-light when the sun ariseth,

A morning without clouds:

From the brightness after rain

The herb springeth from the earth" (2Sa 23:3-4),

But if thus the King cometh, the Kingdom, in a true and blessed sense, is here already. Already is He Lord and Christ, and all authority in heaven and earth is given to Him. He is on the Father’s throne, and we are "translated into the Kingdom of the Son of His love" (Col 1:13). It is a Kingdom faith indeed alone can recognize, and yet for faith with glorious meaning. His subjects suffer, and the truest most; yet still it is "the Kingdom," if also "the patience, of our Lord Jesus Christ" (Rev 1:9). And while this does not set aside the subordinate authority of Caesar, but makes us subject to every ordinance of man for the Lord’s sake (1Pe 2:13), it turns these "powers that be" into "ministers of God for good" (Rom 13:4), and for faith produces a marvelous change. For even a wrong done to me in intent on the part of man, if I realize His intent in it, becomes the wholesome discipline of love, if not more unveiled blessing. How resentment is quieted, the fretted heart tranquilized, the soul encouraged, wisdom is given to us, as we are kept in the power of a truth like this! Paul and Silas may sing in their Philippian dungeon, before the earthquake executes its beneficent mission, and frees them from their shackles. Christ is on the throne; and while still we are to keep the word of His patience (Rev 3:10), that too is blessing, and fellowship with Him is perfected in it.

2. In Berea we find, as in the case of the eunuch, the old dispensation leading on its disciples to the new. Revelation has always been progressive; and even now that it is complete, there is, in its gradual opening up under the guidance of the Spirit, something that seems analogous to this. Faith is in this way ever being tested, while also the new approves itself as of God by the firm hold which it retains of the past, in which it roots itself, and upon which it throws fresh light. The new truth cannot be in contradiction to the old, which in fact has led on towards and prepared the way for it. Nothing could seem more contradictory than the law and the gospel; and yet the latter is the necessary complement of the former. Legalism is the contradiction, and not the law.

The Jews at Berea are more noble than those at Thessalonica, the gospel commending itself to them by its own inherent credibility, its witness to the conscience and the heart. They were predisposed, therefore, to receive it, while yet they waited till Moses should be heard in testimony. With disciples such as these, miracles are not needed and would rather distract than help. The Word is itself the greatest of miracles -the voice of the Living God, which has sounded on through the ages, never silent, wherever there was an ear to hear. Thus the predisposition to receive the gospel ripens into faith with these Bereans as they search the Scriptures, with vigorous determination day by day. Many believe; and the Grecian women that were honorable (or of the higher class), and of men, not a few. The tidings of it soon reached Thessalonica, only forty-five miles away, and answer comes in the shape of angry emissaries from the unbelievers there, who stir up the multitudes. Again Paul has to flee, though Silas and Timothy, less important in the eyes of the persecutors, are able to remain; and thus the gospel of Christ makes its way to Athens.

3. At Athens Paul is roused by the obtrusive idolatry, nowhere more obtrusive than there, to earnest discussion in the market-place with any whom he meets. In the synagogue he seems to have found nothing; the Athenian spirit may well have had its effect here also, even in a reaction against the new things after which the busy idlers of the city sought, and with which their scorn could confound the good news of salvation by a dying and risen Saviour. As for the Greeks it is the Epicureans and Stoics who assail the preacher, as they think, of new divinities; themselves either sceptic as to any true God whatever, -the world being neither His creation nor His care, -or else on the other side making man independent of Him, and mere fate the real governor both of God and man. The Epicurean sought his end in pleasure; the Stoic stiffened himself in self-righteousness and pride. To the latter indifference was a positive duty; in both were the sure signs of that break-down of the purer philosophy which they followed which showed itself in the open scepticism in turn following them: all showing the consciousness of the failure of philosophy in every form, and the need of that revelation against which it nevertheless so eagerly contended.

After all, in the heart of man lay needs unsatisfied, which could not accept a stone for bread; and the restless questioning of the Athenian spirit bore witness to this also. Babbler as they might think Paul was, they still would hear him; and with courteous phrase they invite him to the Areopagus, where the supreme court of Athens commonly held its sittings. But there was now neither thought of judgment nor a true judicial spirit in the crowd that assembled there. The old world had largely with the Roman come to ask after the truth itself with little thought of finding it. Still, for the moment they listened; and he to whom truth was no question but a joyous and deep conviction, took advantage of the occasion offered to press upon them his one remedy for the common need of man -Jesus and the resurrection.

Everywhere around there were tokens, the speaker said, of their great reverence for divinities. It was easier, according to the satirist, to find a god than a man in Athens. Yet this reverence, misplaced and perverted as it was, had its touching side of appeal as witness to the cry of humanity after God. If they know not the One true God, they must invent one; or, perhaps, as with the Athenians, many; though this is but the testimony that the many cannot fill the place of the One.

Thus man’s heart craves for a god; alas, one cannot say, for God: that is another matter. In Israel the true God was known, -had declared Himself, and in such a way as one would have thought would have won their hearts for ever to Himself. What was the answer which in fact they gave to Him? It was for long but the setting up of the idols of their defeated enemies, for whose sins God had cast them out before them! He Himself puts the question which reveals man’s conduct in this respect (Jer 2:11): "Hath a nation changed their gods, which are yet no gods? but My people have changed their glory for that which doth not profit." This does not make Israel an exception among the nations: man everywhere is man; when Pharisaism suited the prince of this world better than idolatry, the people became zealous monotheists and keepers of the law; and their own words, "Which of the Pharisees have believed on Him?" show the success of the scheme. The question of monotheism is not the question now, and the cross is not for the monotheist, but for the Christian.

Among the heathen also, at this time, change was in the air. The reverence for divinities yet outwardly remained, but Epicureans and Stoics were eating out the heart of it. The "unknown God," upon which Paul with divine sagacity had fixed his eyes, was now really characteristic of the condition, rather than even the goddess who had given her name and wisdom to the city. God was indeed more and more confessedly unknown; and great must have been the wonder, if not scorn, that met the apostle’s bold declaration, -"Whom therefore ye ignorantly reverence, Him I proclaim unto you."

He goes on immediately to do this, -to set Him in His place in relation to the creature as the Maker of all, therefore the Lord of all, -a place that heathenism never truly gave Him. For the Epicurean, as for the modern scientific heathen, the world was a fortuitous collection of atoms, coming together according to laws of its own, -of the matter which it all was. For the Stoic also, God was but the force in matter, -not existent apart from it. The Platonist also believed matter to be eternal, although he attributed to God the soul which animated it and produced the actually existent world. But as a consequence God is in a continual struggle with that matter which He did not create, and by which He is limited. He can neither conquer it, nor withdraw Himself from it; He is not the absolute Creator and Lord of all whom the apostle announces -the Almighty, in whose control of all the soul of man can find its rest.

Supreme above all, it is thus alone He can be near to all; not dwelling in temples made with hands, which isolate and shut Him up; nor served by human hands, as if He were in need. Sufficient to Himself, He is the Source and Centre of all; life and breath and all things but His gift. None then can make Him his debtor, nor give Him, save of what is but His own.

Such is He then whom this preacher declares to the Athenians: a God who is really God. He proceeds to put man in his place with Him, leveling all distinctions upon which Jew and Greek alike prided themselves, in the assurance of that one blood in which all men participated. Nay, their times and the very bounds of their habitations had been alike fixed by. Him who withdrew not His care from any creature He had made, and who had appointed all these, that in the sense of their limitation and dependence, as well as of the divine ordering of things amid which they moved, men might in their need feel after Him and find Him. Nor is He far from any one: for indeed we are encompassed by Him, -in Him we live and move and are! The last is the full generalization: we are sustained by Him, we are carried by Him, -more completely than the infant in its mother’s arms; for His arms never unclose, -in Him at all times we are: words which he caps with a quotation from their own poets, recognizing the true creative link with God of a spiritual being such as man is, "For we are also His offspring." He is not here considering the effect of the fall, nor as yet man’s responsibility, but the place given him in God’s design, from which he will be better able to estimate his own departure.

But alas, how far he had got! Was man indeed the offspring of God? and did he think that gold and silver and stone, -dead matter, graven by human skill into some resemblance of himself, could be a worthy representation of the divine? Could the eyes and ears and bodies of men, -things of which God could have no possible need for seeing or hearing -represent that in which they were "in His image"? The spiritual they could not represent! they could only degrade it by such similitudes.

Alas, it was indeed the unknown God they worshiped! And these things characterized times of ignorance which He from whom they had turned had patiently gone on with. God had ignored, as they had. If He had now come in to make Himself known afresh, there ensued for men the necessity of repentance. Judgment was decreed for the whole habitable earth in righteousness, and that by a Man to whom God had testified so as to give full assurance to all by having raised Him from among the dead.

It is of the judgment of the living, not of the dead, that the apostle speaks here, and with the evident intention of announcing the coming of the Lord and the introduction of His Kingdom. Of salvation He had yet said nothing; for his hearers are philosophers, and not the conscience-struck and weary. But of the world’s need and its remedy they might still be ready to hear, who were ignorant of their own; and their hearts be stirred by the prospect of a reign of righteousness, in contrast with the hard Caesarism under which they were pressed down. They have had enough, however; and the mention of resurrection brings their patience to an end. Some mock; while others courteously defer the matter to another time; it is not serious enough to rouse them to hostility. Nothing was to be expected from an audience like this, and even Paul could only turn away and leave them. We hear of no such poverty of result in any other place, but with the wise of this world the wisdom of God is foolishness. Yet here also God could not allow His word to be absolutely barren. "Certain men clave to him and believed, among whom also was Dionysius* the Areopagite, and a woman named Damaris." Though tradition has manufactured for the former a bishopric of Athens, and the martyr’s crown, these are at present to us names only: the history connected with them remains for disclosure at a future time.

{*"Dionysius" is naturally connected with Dionysus or Bacchus, implying one dedicated to him. Etymologically it may mean "divinely, pricked" or "spurred." Damar" is in Greek "one subdued, tamed, broken in to the yoke," and so "a bride."}

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

17:1-9 After traveling through Macedonia to Thessalonica, Paul preached to the Jews first (Rom 1:16) in the synagogue. Here, as elsewhere, there was a mixed response.

17:1-3 Amphipolis was a Roman military post located on the Egnatian Way in the northeastern part of Macedonia. • Apollonia, named after the Greek god Apollo, was also situated on the Egnatian Way. • Thessalonica offered a starting point for ministry because it had a Jewish synagogue (see study note on 9:2). Paul was able to preach for three consecutive Sabbaths, explaining the Scriptures and showing their fulfillment in Jesus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 17:1. Ἀμφίπολιν καὶ Ἀπολλωνίαν, Amphipolis and Apollonia) cities also of Macedonia.—ἡ συιαγωγὴ, the synagogue) in which there were not only Thessalonian Jews, but also Jews of other states. For the ὅπου, where, seems to refer to the city, not to the house [i.e. synagogue refers not to the building, but the men].—εἰωθὸς, custom) He sought good opportunities in ordinary places.—Σάββατα, Sabbaths) not excluding the intervening days.—τρία, three) A complete number.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_17:1. Amphipolis, an Athenian colony, at that time the capital of Macedonia prima (comp. on Act_16:12), around which on both sides flowed the Strymon. Apollonia, belonging to the Macedonian province Mygdonia, was situated 30 miles to the south-west. It is not to be confounded with Apollonia in Macedonian Illyria. Thessalonica lay 36 miles to the west of Apolloniaso called either (and this is the most probable opinion) by its rebuilder and embellisher, Cassander, in honour of his wife Thessalonica (Dionys. Hal., Strabo, Zonaras), or earlier by Philip, as a memorial of his subjection of Thessaly (Stephan. Byz., Tzetzes), at an earlier period Therme,on the Thermaic gulf, the capital of the second district of Macedonia, the seat of the Roman governor, flourishing by its commerce, now the large and populous Saloniki, still inhabited by numerous Jews; see Lünemann on 1 Thess. Introd. § 1.

ἡ συναγωγή] Beza held the article to be without significance. The same error occasioned the omission (approved by Buttmann in the Stud. u. Krit. 1860, p. 360) of ἡ in A B D א, min. Lachm. But the article marks the synagogue in Thessalonica as the only one in all that neighbourhood. Paul and Silas halted at the seat of the synagogue of the district, according to their principle of attempting their work in the first instance among the Jews.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 17:1 . διοδεύσαντες δὲ : “and they went along the Roman road” (Ramsay): verb only found in Luke, Luk 8:1 , and here, but frequent in LXX, and used also by Polyb. and Plut., cf. Gen 13:17 , etc., so in 1 Macc. three times. The famous road, the Via Egnatia , Horace, Sat. , i., 5, 97, extended for a distance of over five hundred miles from the Hellespont to Dyrrhachium; it was really the continuation through Macedonia of the Via Appia , and it might be truly said that when St. Paul was on the Roman road at Troas or Philippi, he was on a road which led to the gates of Rome; see some interesting details in C. and H., p. 244. The article “certam atque notam viam designat,” Blass, in loco , and Gram. , p. 149, but see also Weiss, in loco. Ἀμφ ., thirty-two or thirty-three miles from Philippi. The Via Egnatia passed through it ( cf. C. and H., and Hackett, in loco ). The import of its name may be contained in the term applied to it, Thuc., iv., 102, περιφανής , conspicuous towards sea and land, “the all around [visible] city”; or the name may simply refer to the fact that the Strymon flowed almost round the town, Thuc., u. s. Its earlier name, “Nine Ways,” Ἐννέα ὁδοί , Thuc., i., 100; Herod vii., 114, indicated its important position, and no doubt this occasioned its colonisation by the Athenians in B.C. 437. In the Peloponnesian War it was famous as the scene of the battle in which both Brasidas and Cleon fell, Thuc., v., 6 11, whilst for his previous failure to succour the place Thucydides had himself been exiled (Thuc., i., 26). From the Macedonians it passed eventually into the hands of the Romans, and in B.C. 167 Æmilius Paulus proclaimed the Macedonians free and Amphipolis the capital of the first of the four districts into which the Romans divided the province (Liv., xlv., 18, 29). In the Middle Ages Popolia , now Neochori: B.D. 2 and Hastings’ B.D., C. and H. The route may well have been one of the most beautiful of any day’s journey in St. Paul’s many travels, Renan, St. Paul , pp. 154, 155. Ἀπολλωνίαν : to be carefully distinguished from the more celebrated Apollonia in Illyria apparently there were three places in Macedonia bearing this name. The Antonine Itinerary gives it as thirty miles from Amphipolis, and thirty-seven from Thessalonica, but the other authorities, for example, the Jerusalem Itinerary , differ a little. The Via Egnatia passed through it, and the name is probably retained in the modern Pollina . It is quite possible that the two places are mentioned as having formed St. Paul’s resting-place for a night, see references above. Θεσσαλονίκην : Saloniki; formerly Therme; the name had been most probably changed by Cassander in honour of his wife Thessalonica, the sister of Alexander the Great, Polyb., xxiii., 4, 4. Under the Romans it became the capital of the second of the four districts of Macedonia Provincia (Liv., xlv., 29), and later it was made the metropolis of the whole when the four districts were united into one. It was the largest as well as the most populous city in Macedonia, and like Ephesus and Corinth it had its share in the commerce of the Ægean. From its geographical position it could not cease to be important; through the Middle Ages it may fairly be described as the bulwark of Christendom in the cast, and it still remains the second city in European Turkey. St. Paul, with his usual wisdom, selected it as marking a centre of civilisation and government in the district: “posita in gremio imperii Romani,” as Cicero says. C. and H., p. 247 ff.; Zahn, Einleitung , i., p. 151; Lightfoot, Biblical Essays , p. 253 ff.; Schaff Herzog, Encycl. , iv. ὅπου ἦν ἡ συν .: implying that there was no synagogue at Amphipolis or Apollonia, the former being a purely Hellenic town, and the latter a small place. ὅπου may = οὗ simply, but if distinguished from it implies oppidum tale in quo esset (as in distinction to the other places named); see Wendt and Blass. In Agrippa’s letter to Caligula we have plain evidence of the existence of Jews in Macedonia, O. Holtzmann, Neutest. Zeitgeschichte , p. 180; Schürer, Jewish People , div. ii., vol. ii., E.T., pp. 222, 232. As the name remains in the modern Saloniki, manent Judaei quoque (Blass), C. and H., 250, see also in this connection, Ramsay, St. Paul , p. 236.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Act 17:1-9. PAUL AND SILAS JOURNEY TROUGH AMPHIPOLIS AND APOLLONIA TO THESSALONICA, WHERE SOME OF THE JEWS RAISE AN UPROAR AGAINST THEM AND JASON THEIR HOST

1. ἡ omitted before συναγωγὴ with אABD.

1. διοδεύσαντες δέ, and when they had passed through. This verb, of rare occurrence in classical Greek, but common in the LXX. (cf. Gen 12:6; Ps. 88:40; Bar 4:2, &c.), is found in the N.T. only here and in Luk 8:1. The use of the same words and phrases is a noticeable point in support of the identity of authorship of the two books.

τὴν Ἀμφίπολιν καὶ Ἀπολλωνίαν, Amphipolis and Apollonia. The journey is made to the south and west. Amphipolis was about 33 miles distant from Philippi, along the Egnatian road. It had been a famous place in the time of the Peloponnesian war, and was in St Paul’s time a great Roman military station. Its name was given to it because it was as nearly as possible enclosed by the winding stream of the river Strymon. Apollonia was about 30 miles farther on, in the district of Macedonia known as Mygdonia, and about 37 miles from Thessalonica. The Apostle and his companions appear not to have made any stay in these towns. Chrysostom accounts for their haste thus: πάλιν τὰς μὲν μικρὰς παρατρέχουσι πόλεις, ἐπὶ δὲ τὰς μείζους ἐπείγονται, ἐκεῖθεν καθάπερ ἔκ τινος πηγῆς μέλλοντος τοῦ λόγου διαῤῥέειν εἰς τὰς πλησίον.

Θεσσαλονίκην, Thessalonica, the modern Saloniki, to the Christians of which place St Paul afterwards addressed the two earliest of his extant epistles. From very early times Thessalonica had been a famous place. Its old name was Therma, and it was called Thessalonica after a sister of Alexander the Great. It is now one of the most important towns in European Turkey, and it played a great part in the history of the Middle Ages as the bulwark of Christendom in the East. It was captured by the Saracens A.D. 904, then by the Crusaders in 1184, and lastly by the Turks in 1430. Even now there is a large Christian element among its population, and a still larger number of Jews.

συναγωγὴ τῶν Ἰουδαίων, a synagogue of the Jews. Apparently at Philippi there had been no synagogue. But Thessalonica may have had a larger Jewish population, and numerous enough to provide and support a building for their religious services.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

17:1.] Here (or rather perhaps at ἐξῆλθον, in the preceding verse) we have the first person again dropped,—implying apparently that the narrator did not accompany Paul and Silas. I should be inclined to think that Timotheus went with them from Philippi,—not, as is usually supposed, joined them at Berœa: see below on ver. 10.

διοδεύσαντες] The ὁδός, on which they travelled from Philippi to Thessalonica, was the Via Egnatia, the Macedoman continuation of the Via Appia, and so named from Egnatia (‘Gnatia lymphis iratis exstructa,’ Hor. Sat. i. 5), in the neighbourhood of which the latter meets the Adriatic. It extended from Dyrrha chium in Epirus to the Hebrus in Thrace, a distance of 500 miles. The stages here mentioned are thus particularized in the itineraries: Philippi to Amphipolis, 33 miles: Amphipolis to Apollonia, 30 miles: Apollonia to Thessalonica, 37 miles. See more particulars in C. and H., i. pp. 368 ff.

Ἀμφίπολιν] Anciently called ἐννέα ὁδοί, Thucyd. i. 100. Herod. vii. 114, lying in a most important position, at the end of the lake Cercinitis, formed by the Strymon, commanding the only easy pass from the coast of the Strymonic gulf into Macedonia. (‘Amphipoleos, quæ objecta claudit omnes ab oriente sole in Macedoniam aditus,’ Liv. xlv. 30.) In consequence of this, the Athenians colonized the place, calling it Amphipolis, ἐπʼ ἀμφότερα περιῤῥέοντος τοῦ Στρυμόνος, Thuc. iv. 102. It was the spot where Brasidas was killed, and for previously failing to succour which Thucydides was exiled: see Thucyd. iv. and v., and Grote’s Hist. of Greece, vol. vi. p. 625 ff., where there is a plan of Amphipolis. After this it was a point of contention between the Athenians and Philip, and subsequently became the capital of Macedonia Prima,—see Livy, xlv. 30, where Paulus Æmilius proclaims, at Amphipolis, the freedom and territorial arrangements of Macedonia. It is now called Emboli.

Ἀπολλωνίαν] Its situation is unknown, but was evidently (see the distances above given) inland, not quite half-way from Amphipolis to Thessalonica, where the road crosses from the Strymonic to the Thermaic gulf. Leake saw some ruins at about the right spot, but did not visit them: and Cousinéry mentions seeing, on an opposite hill, the village of Polina. Pliny mentions it (N. H. iv. 10), ‘regio Mygdoniæ subjacens, in qua recedentes a mare Apollonia, Arethusa.’ It must not be confounded with a better known Apollonia near Dyrrhachium, on the western coast, also on the Via Egnatia. See C. and H. i. pp. 376 f.

θεσσαλονίκην] At this time the capital of the province Macedonia, and the residence of the proconsul (Macedonia had been an imperial, but was now a senatorial province). Its former names were Emathia, Halia, and Therma: it received its name of Thessalonica from Cassander, on his rebuilding and embellishing it, in honour of his wife Thessalonica, sister of Alexander the Great. So Strabo, lib. vii. excerpt. 10: who, ib. excerpt. 3, calls it Θεσσαλονικεία. It was made a free city after the battle of Philippi: and every thing in this narrative is consistent with the privileges and state of an urbs libera. We read of its δῆμος ver. 5, and its πολιτάρχαι ver. 6: not, as at the Roman colony of Philippi, of ῥαβδοῦχοι (lictors), and στρατηγοί (duumviri), ch. 16:20, 35. It has ever been an important and populous city, and still continues such (pop. 70,000), being the second city in European Turkey, under the slightly corrupted name of Saloniki. For a notice of the church there, see Prolegg. to first Ep. to the Thessalonians, § ii.

[ἡ] συναγ.] The article is in all probability genuine: implying that there was no other synagogue for the towns lately traversed: and shewing the same minute acquaintance with the peculiarities of this district as our narrative has shewn since the arrival at Neapolis.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The casting out of Silas and Paul, was the saving of many others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER XVII.

Paul and his company, passing through Amphipolis and Apollonia,

come to Thessalonica, were they preach the Gospel to the Jews,

several of whom believe, 1-4.

Others raise a mob, and bring Jason, who had received the

apostles, before the magistrates, who, having taken bail of

him and his companions, dismiss them, 5-9.

Paul and Silas are sent away by night unto Berea, where they

preach to the Jews, who gladly receive the Gospel, 10-12.

Certain Jews from Thessalonica, hearing that the Bereans had

received the Gospel, come thither and raise up a persecution,

13.

Paul is sent away by the brethren to Athens, where he preaches

to the Jews, 14-17.

He is encountered by the Epicureans and Stoics, who bring him

to the Areopagus, and desire him to give a full explanation of

his doctrine, 18-20.

The character of the Athenians, 21.

Paul preaches to them, and gives a general view of the essential

principles of theology, 22-31.

Some mock, some hesitate, and some believe, and, among the

latter, Dionysias and Damaris, 32-34.

NOTES ON CHAP. XVII.

Verse 1. Passed through Amphipolis] This city was the metropolis of the first division of Macedonia, as made by Paulus AEmilius: see the note on Ac 16:10. It was builded by Cimon, the Athenian general, who sent 10,000 Athenians thither as a colony. It stood in an island in the river Strymon, and had its name of Amphipolis because included between the two grand branches of that river where they empty themselves into the sea, the river being on both sides of the city.

Apollonia] This was another city of Macedonia, between Amphipolis and Thessalonica. It does not appear that St. Paul stopped at any of these cities: and they are only mentioned by the historian as places through which the apostles passed on their way to Thessalonica. It is very likely that in these cities there were no Jews; and that might have been the reason why the apostles did not preach the Gospel there, for we find them almost constantly beginning with the Jews; and the Hellenist Jews, living among the Gentiles, became the medium through which the Gospel of Christ was conveyed to the heathen world.

Thessalonica] This was a celebrated city of Macedonia, situated on what was called the Thermaic Gulf. According to Stephanus Byzantinus, it was embellished and enlarged by Philip, king of Macedon, who called it Thessalonica, the victory of Thessalia, on account of the victory he obtained there over the Thessalians; but, prior to this, it was called Thermae. But Strabo, Tzetzes, and Zonaras, say that it was called Thessalonica, from Thessalonica, wife of Cassander, and daughter of Philip. It is now in possession of the Turks, and is called Salonichi, which is a mere corruption of the original name.

A synagogue of the Jews.] Ἡ συναγωγη, THE synagogue; for the article here must be considered as emphatic, there probably being no other synagogue in any other city in Macedonia. The Jews in different parts had other places of worship called proseuchas. as we have seen, Ac 16:13. At Thessalonica alone they appear to have had a synagogue.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. They came to Thessalonica. We know not why Paul attempted nothing at Amphipolis and Appollonia, which were, notwithstanding, famous cities, as appeareth by Pliny; save only because he followed the Spirit of God as his guide; and took occasion by the present matter, as occasion he did also essay to do some good there, but because it was without any good success, therefore Luke passeth over it. And whereas being beaten at Philippos, [Philippi,] and scarce escaping out of great danger, he preached Christ at Thessalonica, it appeareth thereby how courageous he was to keep the course of his calling, and how bold he was ever now and then to enter into new dangers.

This so invincible fortitude of mind, and such patient enduring of the cross, do sufficiently declare, that Paul labored not after the manner of men, but that he was furnished with the heavenly power of the Spirit. And this was all so wonderful patience in him, in that, entering in unto the Jews, whose unbridled frowardness he had so often tried, [experienced,] he proceedeth to procure their salvation. But because he knew that Christ was given to the Jews for salvation, and that he himself was made an apostle upon this condition, that he should preach repentance and faith, first to the Jews and then to the Gentiles, committing the success of his labor to the Lord, he obeyeth his commandment, (though he had no great hope to do good.) He seemed before to have taken his last farewell of the Jews, when he said, It was behoveful that the kingdom of God should be first preached to you; but because ye receive it not, behold we turn to the Gentiles; but that harder sentence must be restrained to that company who had wickedly rejected the gospel when it was offered unto them, and made themselves unworthy [of] the grace of God. And toward the nation itself Paul ceaseth not to do his embassage; by which example we are taught, that we ought to make so great account of the calling of God, that no unthankfulness of men may be able to hinder us, but that we proceed to be careful for their salvation, so long as the Lord appointeth us to be their ministers. And it is to be thought that even now there were some who on the first Sabbath refused sound doctrine, but their frowardness did not hinder him, but that he came again upon other Sabbaths.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

XVII.

(1) Now when they had passed through Amphipolis and Apollonia.—The two cities were both on the great Roman roads known as the Via Egnatia. Amphipolis, formerly known as Ennea Hodoi, or the Nine Ways, was famous in the Peloponnesian War as the scene of the death of Brasidas, and had been made, under the Romans, the capital of Macedonia prima. It was thirty-three Roman miles from Philippi and thirty from Apollonia, the latter being thirty-seven from Thessalonica. The site of Apollonia is uncertain, but the name is, perhaps, traceable in the modern village of Polina, between the Strymonic and Thermaic Gulfs. A more famous city of the same name, also on the Via Egnatia, was situated near Dyrrhacium. It seems clear that the names indicated the stages at which the travellers rested, and that thirty miles a day a somewhat toilsome journey for those who had so recently been scourged) was, as with most men of ordinary strength, their average rate of travelling. It would seem that there was no Jewish population to present an opening for the gospel at either of these cities, and that St. Paul, therefore, passed on to Thessalonica.

Thessalonica, where was a synagogue of the Jews.—The city, which had previously borne the names of Emathia, Halia, and Therma, had been enlarged by Philip of Macedon, and named after his daughter. It was situated on the Thermaic Gulf, and had grown into a commercial port of considerable importance. As such, it had attracted Jews in large numbers. The MSS. differ as to the presence or absence of the Greek article before “synagogue,” but, on the whole, it is probable that we should read, “the synagogue,” that which served for the Jews of the neighbouring cities, who were not numerous enough to have one of their own. The old name survives in the modern Saloniki, and there is still a large Jewish population there.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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

Ver. 1. Where was a synagogue of the Jews] Who did much hurt there by their crossness, neither pleasing God nor profiting men, 1Th 2:15.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Amphipolis - This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians, but under the Romans it was made the capital of that part of Macedonia. It was near to Thrace, and was situated not far from the mouth of the river Strymon, which flowed around the city, and thus occasioned its name, around the city. The distances laid down in the Itineraries in regard to these places are as follows: Philippi to Amphipolis, 33 miles; Amphipolis to Apollonia, 30 miles; Apollonia to Thessalonica, 37 miles. “These distances are evidently such as might have been traversed each in one day; and since nothing is said of any delay on the road, but everything to imply that the journey was rapid, we conclude (unless, indeed, their recent sufferings made rapid traveling impossible) that Paul and Silas rested one night at each of the intermediate places, and thus our notice of their journey is divided into three parts. The position of Amphipolis is one of the most important in Greece. It stands in a pass which Traverses the mountains bordering the Strymonic Gulf, and it commands the only easy communication from the coast of that gulf into the great Macedonian plains, which extend, for 60 miles, from beyond Meleniko to Philippi. The ancient name of the place was ‘Nine Ways,’ from the great number of Thracian and Macedonian roads which met at this point. The Athenians saw the importance of the position, and established a colony there, which they called Amphipolis, because the river surrounded it.

And Apollonia - This city was situated between Amphipolis and Thessalonica, and was formerly much celebrated for its trade.

They came to Thessalonica - This was a seaport of the second part of Macedonia. It is situated at the head of the Bay Thermaicus. It was made the capital of the second division of Macedonia by Aemilius Paulus, when he divided the country into four districts. It was formerly called Therma, but afterward received the name of Thessalonica, either from Cassander, in honor of his wife Thessalonica, the daughter of Philip, or in honor of a victory which Philip obtained over the armies of Thessaly. It was inhabited by Greeks, Romans, and Jews. It is now called Saloniki, and, from its situation, must always be a place of commercial importance. It is situated on the inner bend of the Thermaic Gulf, halfway between the Adriatic and the Hellespont, on the sea margin of a vast plain, watered by several rivers, and was evidently designed for a commercial emporium. It has a population at present of 60,000 or 70,000, about half of whom are Jews. They are said to have 36 synagogues, “none of them remarkable for their neatness or elegance of style.” In this place a church was collected, to which Paul afterward addressed the two epistles to the Thessalonians.

Where was a synagogue - Greek: where was the synagogue (ἡ συναγωγὴ hē sunagōgē) of the Jews. It has been remarked by Grotius and Kuinoel that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipolis and Apollonia. This was the reason why they passed through those places without making any delay.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Araphipolis, a city near to Philippi; so called, because the sea came up to it on both sides.

Apollonia, a city near to Thessalonica.

This

Thessalonica was one of the chiefest cities of Macedonia: unto the church in this place St. Paul wrote two of his Epistles. This city was built by Philip, in memory of a victory he obtained over the Thessali.

Where was a synagogue of the Jews: it seems that there was no synagogue in either of the other places, but that the Jews of the other cities resorted unto the synagogue in this, all these three cities being in Macedonia. The sending away of Paul and Silas, Act 16:39, to gratify the mad multitude, was a means to bring the word of salvation to those places.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Second Missionary Journey (continued)

1-15. Thessalonica and Berœa.

1. Amphipolis] 32 m. W. of Philippi.

Apollonia] 30 m. W. of Amphipolis.

Thessalonica] now Salonika, was the capital of the province of Macedonia, and an important commercial centre. St. Paul's plan was first to evangelise the seats of government and the trade centres, knowing that if Christianity was once established in these places it would spread through the Empire.

3. Christ] RV 'the Christ,' i.e. the Messiah.

4. Devout Greeks] Not necessarily proselytes, but persons who had given up idolatry, attended the synagogue services, and worshipped the God of the Jews.

5. Lewd fellows] lit. 'certain evil men of the idlers in the marketplace.' Jason] probably identical with the Jason of Rom_16:21, and therefore a Jew. His correct name was probably Jesus or Joshua.

6. The rulers] The Gk. word used here (politarchai, a rare and peculiar one) is proved to be correct by an inscription on an arch, which also contains the names Sosipater, Gaius, and Secundus.

9. Taken security] The immediate departure of Paul and Silas renders it probable that Jason gave security that St. Paul would leave the city, and that the Apostle assented to this undertaking, and was thus prevented from revisiting the Thessalonians: see 1Th_2:18.

The Epistles to the Thessalonians, who are represented as mainly a Gentile Church (1Th_1:9; 1Th_2:14), imply a much longer residence at Thessalonica than three weeks. Act_17:2, therefore, must be understood to mean that he worked for three weeks among the Jews, and afterwards turned to the Gentiles, among whom he laboured for three or four months.

10. Berea (Berœa)] a Macedonian town of some importance, 50 m. SW. of Thessalonica. To this 'out of the way' place (Cicero) St. Paul retreated, probably for rest and quiet.

14. As it were to the sea] i.e. they pretended to go to the sea (to elude pursuit), and then turned off and went by land to Athens. Others translate simply 'to the sea,' and suppose that St. Paul embarked at Dium and went by sea to Athens.

15. Unto Athens] D adds: 'But he passed by (i.e. did not preach in) Thessaly, for he was prevented from preaching the word to them.' It appears from 1Th_3:1 that Timothy and Silas did actually join St. Paul at Athens according to his instructions, but the Apostle being filled with anxiety about the state of the Macedonian Churches which he had just founded, sent them back again to confirm them, and to bring him accurate tidings concerning them. Timothy was sent to Thessalonica, Silas (apparently) to Philippi, so that St. Paul was left alone in Athens. On returning from their mission, Timothy and Silas found that St. Paul had gone on to Corinth, and there they rejoined him (Act_18:5).

16-34. Athens.

After leaving Berœa, St. Paul entered the Roman province of Achaia, which was at this time a senatorian province, governed by a proconsul, and of which the capital was Corinth. He first visited Athens. Athens, though fallen from its former glory, was still the artistic and philosophic, and, in many ways, the religious, capital of the world. The city was full of temples and altars, and the people so devoted to religious ceremonies and mysteries that they merited the title (whether in a good or bad sense) of 'superstitious' (Act_17:22). Athens, on account of its illustrious history, was held in honour by the Romans. It was allowed to retain its ancient institutions, but the democracy had long lost all real power, and the affairs of the city were administered by the aristocratic court of the Areopagus (Act_17:19). Athens was famed for its university, the most renowned in the world, at which a iarge number of students from all parts of the empire were always in residence. As the original home of philosophy, Athens was the headquarters of all the chief philosophic schools. Among its sacred spots were the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, and the Garden of Epicurus. The only two philosophies, however, which at this time exercised an important influence upon politics and social life, were Stoicism and Epicureanism, which, for this reason, are singled out by St. Luke for especial mention.

16. Wholly given to idolatry] Xenophon calls Athens 'one altar, one sacrifice and offering to the gods.' St. Paul, as a Jew, would have no sympathy with the artistic beauty of the Athenian statues and temples, but only horror at the superstition which they represented.

17. In the market daily] So Socrates used to sit every day and all day in the market-place of Athens, discussing philosophy with all comers. The market-place, or agora, of Athens afforded a glorious architectural spectacle. 'Here the eye fell on portico after portico, painted by the brush of famous artists, and adorned with the noblest statues. But St. Paul would not have admired these so much as the tower and water-clock of Andronicus, telling out to him the hours of his solitary waiting. This still stands today. The Agora was dominated on its S. side by the abrupt bill of Mars, and the still more impressive heights of the Acropolis. In the Stoa Pcecile he met with the successors of Zeno, the Stoics with whom, as with the Epicureans, he, like a second Socrates, disputed daily' (F. chapter Conybeare).

18. Epicureans and Stoics. At this time Stoicism was the philosophy of the majority of serious-minded people, Epicureanism that of the frivolous and irreligious. The Stoics, so called from the Porch (Stoa Pœcile) at Athens, in which their founder, Zeno of Citium, lectured (about 278 b.c.), had many points of contact with Judaism, especially with Pharisaism. Josephus speaks of the tenets of the Stoics and of the Pharisees as being very similar. The spirit of both was somewhat narrow and austere. Both rejected compromise, believing that a man should suffer persecution and even death rather than depart in the least degree from the path of piety and virtue. Both were devoted to Law, the Pharisees to the Law of Moses, the Stoics to the Law of Nature, which they regarded as an actual code imposed on mankind by the Creator. The Stoics were strong fatalists, denying the freedom of the will; the Pharisees were strong predestinarians. Both believed in Providence, or the rational ordering of the world by an intelligent being, a doctrine denied by the Epicureans. The Pharisees were monotheists; the Stoics approximated to monotheism. They believed in a Divine Reason, or Logos, pervading all things and ordering all things, though (being Pantheists) they regarded it as the soul of the world, rather than as a distinct and transcendent personal Being. They also believed in a future life for man, though not in actual immortality. St. Paul, therefore, decidedly sympathised with the Stoics as against the Epicureans, whose doctrine that the end of life is pleasure, was, of course, highly distasteful to him. Epicureanism was reprobated both by Jews and by serious pagans. Josephus says: 'The Epicureans cast providence out of life, and deny that God takes care of human affairs, and hold that the universe is not directed with a view to the continuance of the whole by the blessed and incorruptible Being, but that it is carried along automatically and heedlessly.'

18. Babbler] lit. 'a picker up of seeds' (like a bird); hence a shallow talker who picks up scraps of information, and retails them at secondhand. And the resurrection] better, and Anastasis.' The Athenians, either in jest or in earnest, seem to have understood Anastasis (the Resurrection) to be a female deity, the wife of Jesus.

19. And they took him, etc.] Some translate, 'And they arrested him and brought him before the court of the Areopagus.' But there is no indication in St. Paul's speech that he was on his trial, or that any judgment was passed upon him (Act_17:32). We prefer, therefore, the rendering, 'And they took him by the hand, and brought him to the Hill of Ares' (Mars' Hill). The Hill of Ares, or Areopagus, is an eminence situated nearly due W. of the Acropolis. Here, from early times, the Court of the Areopagus met in the open air. The court was not sitting, so that the place was available for a quiet lecture and discussion.

22-32. Paul's speech. It is discreet and to the point. It deals not with the OT., with which his hearers were unacquainted, but with the truths of natural religion, many of which were understood (though only partially) by the Athenian philosophers (cp. the speech at Lystra, Act_14:15.).

22. Too superstitious] rather, 'more religious' (than other men). Both senses are possible, but the tactful apostle would be more likely to begin his speech with a compliment than with a reproach.

23. Your devotions] RV 'the objects of your worship.'

TO THE UNKNOWN GOD] RV 'To an unknown God.' Several ancient writers mention such altars. Pausanias speaks of 'altars of known (lit. 'named') and unknown gods and heroes.' Philostratus says, 'It is more prudent to speak well of all gods, especially at Athens, where altars are erected even to unknown gods.' At Athens during a plague Epimenides let loose at the Areopagus black and white sheep, and commanded the Athenians to sacrifice 'to the proper god,' wherever the sheep lay down. Often 'the proper god' could not be clearly ascertained, and so an altar was raised to an unknown god. The inscription (as St. Paul probably knew) had a purely pagan meaning; but the phrase was a fine one; it was capable of a higher sense, and in this higher sense St. Paul made it the text of his sermon.

24. Creation was altogether denied by the Epicureans, who regarded the atoms of matter as eternal; and only imperfectly recognised by the Stoics, who were pantheists, and did not regard the Divine Person which shaped the world as distinct from it. The doctrine of creation, as preached by St. Paul, was consequently a strange one at Athens.

26. The Apostle rebukes the narrow pride of the Greeks, who divided mankind into Greeks and barbarians, the latter being of no account. The Stoics, who believed in the spiritual equality of all men, would have agreed with St. Paul in this.

28. A quotation from the 'Phænomena' of Aratus, a Cilician poet. Almost the same words occur in the 'Hymn to Zeus' of Cleanthes. Both these poets were Stoics. St. Paul quotes the Gk. poets again, 1Co_15:33 and Tit_1:12 but it is not safe to assume that he had any wide acquaintance with Greek classical literature. His Pharisaic training would have made him indisposed to devote serious study to profane literature.

29. The argument probably is: Since we are the offspring of God, in that our souls are immaterial and immortal, we ought to regard the author of our souls as an immaterial and immortal spirit, and not like silver or gold or any material object. The Stoics would have sympathised with this sentiment. Seneca says, 'Thou shalt not form God of silver and gold, a true likeness of Him cannot be moulded of this material.'. 'God is near thee, He is with thee, He is within.'

30. Times of this ignorance] cp. Act_14:16. Repent] i.e. turn from idolatry. Idolatry was pardonable in the times of ignorance, but now that the True Light has appeared, it is a heinous sin.

31. St. Paul was accustomed, in preaching to the heathen, to lead up to the idea of a judgment to come (Act_24:25). Hath given assurance] viz. that He will be the Judge. The Resurrection of Jesus is the evidence that He will be the future Judge of the world.

34. Dionysius the Aredpagite] i.e. a member of the Court of Areopagus. As all members of the Areopagus had passed through the office of Archon, Dionysius must have been of high social position. Tradition makes him bishop of Athens, and a martyr. The work 'On the heavenly hierarchy' attributed to him is spurious.

According to this passage Dionysius and Damaris were the first converts made in Achaia (Greece), but, according to 1Co_16:15, 1Co_16:17, a Corinthian named Stephanas, who must have been converted later. The explanation probably is that St. Paul regards Athens as a free and independent city, not as part of the Roman province of Achaia.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Amphipolis. This was the ancient capital of that division of Macedonia (Macedonia Prima); see Act_16:12, note. It was situated on the Via Egnatia, thirty-four miles southwest from Philippi, and three miles from the Aegean Sea. It lay in a peninsula, surrounded on three sides by the Strymon, whence its name, Amphipolis; its modern name is Neokhoria, now a village. Its original name was jEnne) Jodoi, The Nine Ways. Originally a Thracian city, it was conquered by the Athenians, then by the Lacedaemonians, then fell under the dominion of Philip of Macedon, and finally, with the rest of Macedonia, became part of the Roman empire. Apollonia; now probably Polina, thirty miles due west of Amphipolis, on the Via Egnatia. The modern track from Amphipolis to Thessalonica does not pass through Polina, but beneath it. Thessalonica; on the Via Egnatia, now the important seaport of Saloniki, on the Aegean Sea or Archipelago, thirty-eight miles from Apollonia, and con-raining about sixty thousand inhabitants. Its ancient name was Therma (whence the Thermean Bay), but it took the name of Thessalonica under the Macedonian kings. It continued to grow in importance under the Romans, and was the most populous city of the whole of Macedonia. It was the capital of Macedonia Secunda under the division by Aemilius Paulus, (Act_16:12, note) and in the time of Theodosius the Younger, when Macedonia consisted of two provinces, it was the capital of Macedonia Prima. But from its situation and great commercial importance it was virtually the capital of "Greece, Macedonia, and Illyricum" (Howson, in "Dict. of Geog."). Its trade attracted a great colony of Jews from before the time of St. Paul, and through the Roman and Greek and Turkish empires, down to the present day, when "one-half of the population is said to be of Israelitish race "(Lewin). Thessalonica had a terrible celebrity from the massacre of its inhabitants by order of the Emperor Theodosius, in revenge for the murder of Botheric, his general, which led to the famous penance imposed upon the emperor by St. Ambrose (Gibbon," Decline and Fall," Ac 27). It was also taken three times in the Middle Ages: by the Saracens, with fearful slaughter, A.D. 904; by the Normans, with scarcely less cruelty, A.D. 1185; and by the Turks, in 1430. Its ecclesiastical history under its archbishops is also of great interest (see "Dict. of Greek and Roman Geog."). Where was a synagogue. It is needless to point out the exact agreement of this brief statement with historical fact as pointed out above. There is said to have been twenty-two Jewish synagogues at Thessalonica after the expulsion of the Jews from Spain in the fifteenth century, and the number at the present time is stated to be thirty-six. The existence of a synagogue at this time was the reason of St. Paul"s visit and sojourn there.

Vers. 1-15. The strange alliance.

Among the hindrances to the progress of the gospel in the world we have often to notice the combination of the most discordant elements for the purpose of obstruction. Pilate and Herod were made friends together when they united in crucifying the Lord of glory. When the chief priests and Pharisees, in their blind hatred of the Lord Jesus Christ, sought his death, they did not scruple to invoke the aid of the Roman power, the object of their bitterest hatred and continual resistance, and to profess an entire devotion to that detested rule. "We have no king but Caesar." So in politics, men of the most opposite principles often combine to crush the object of their common dislike. In religion, too, we see extreme parties joining hands to discomfit a third party to which they are equally opposed. In all such combinations there is want of uprightness and truth. There is a culpable indifference to the nature of the weapons which men use to compass their own end. There is a clear evidence that it is not the cause of righteousness and of God"s truth that men are seeking to promote, but some end of their own. When these combinations take place to oppose the progress of Christian truth, though they may be formidable for a time, they carry with them the evidences that they are from beneath and will not prevail. The Church of God need not be afraid of them. The Jews of Thessalonica combined with the heathen rabble of their town, under a pretence of loyalty to Caesar, to silence Paul and Silas. When they fled they pursued them to Beraea, and drove them thence onwards to Athens and Corinth. But the breath intended to extinguish the flame did but make it blaze up from place to place. So will it be with every conspiracy to put out the light of Christ. Philosophy and sensuality, science and lawlessness, atheism and superstition, may join hands and combine to remove the candlestick of God"s Church; it will but shed its light brighter and wider in the places where God wills it to shine, until at last the whole earth shall be filled with the knowledge of God"s glory, as the waters cover the sea.

HOMILIES BY W. CLARKSON.

Vers. 1-9. A fulfilled and an unfulfilled prophecy.

These verses would supply us with other material for thought. They present to us:

1. Christian workers patiently and conscientiously proceeding with their mission (vers. 1, 2).

2. Christian advocates employing the weapon which was prepared for their use (ver. 3).

3. Christian laborers reaping a blessed spiritual harvest (ver. 4).

4. Faithful followers of the Lord partaking of his sufferings (vers. 5-9). But we rather find here

I A GREAT PROPHECY FULFILLLED. "Alleging that Christ must needs have suffered," etc. (ver. 3); i.e. must needs have so done in order that the Scriptures (ver. 2) might be fulfilled. (see Luk_24:26, Luk_24:46) The death of the Messiah was the realization of

(1) the predictions contained in the Jewish sacrifices (the sin offerings and trespass offerings, and notably the offering of the goat on the great Day of Atonement; the Passover lamb, etc.); and of

(2) such predictions in word as those contained in the fifty-third chapter of Isaiah. The Law must have remained fatally incomplete and prophecy unfulfilled if the Christ had not suffered as Jesus of Nazareth did suffer, if he had not died the death which he underwent. In the crucified Nazarene the greatest of all prophecies had been fulfilled.

II AN UNCONSCIOUS PROPHECY TO BE FULFILLED. The language of the complainants (ver. 6) was unintentionally prophetic. They indeed stated, hyperbolically, as something already accomplished, that which the ambassadors of Christ are engaged in doing. But they indicated, truly and graphically, what the gospel of his grace is doing it is turning the world upside down. We may put the facts thus to our minds:

1. When Christ came evil was everywhere uppermost. The reigning forces of the world at the time of the Incarnation were "not of the Father, but of the world." Within the one favored and enlightened nation were hypocrisy, superficiality, bigotry and unbrotherliness, spiritual delusion; without that circle were superstition, ignorance, atheism, vice, cruelty all the abominations into which a corrupt heathenism had sunk. Language will not tell the enormity of the world"s condition. Nothing would be of any avail but a radical revolution, the overturning of all existing thoughts, habits, methods, institutions turning the world upside down, bringing to the dust of humiliation everything that was on the throne of honor.

2. The gospel of Jesus Christ is destined to overturn it.

(1) It has adequate means for so doing Divine truth, the aid of the Divine Spirit, a Divine institution (the Christian Church).

(2) It has the true method, a spiritual one; its weapons of warfare are not carnal, but spiritual, and therefore mighty to pull down strongholds. (2Co_10:4) It wins by teaching, persuading, leavening, renewing; acting upon the life through the mind, the heart, the will through the whole spiritual nature. This is the one conquering course, the one method which really and permanently subdues.

(3) It has the assurance of success; both in the promise of a Divine Lord, and in the history of its own triumphs. It is turning the world upside down. In many districts the idols are utterly abolished;" many "islands are waiting for his Law;" hoary systems of idolatry and iniquity are pierced through and through with the shafts of truth, and promise to fall prone as Dagon before the ark of God; the vices of civilized lands are being successfully assailed; the kingdom of error and of evil is disappearing, and the kingdom of Christ is coming. The triumphs of this last missionary century are a distinct assurance that iniquity shall be cast down and righteousness be exalted. C.

HOMILIES BY E. JOHNSON Vers. 1-9. Paul at Thessalonica.

I HIS WORK. The synagogue was here again the scene of labor; the substance of the evangel again the theme of his discourse.

1. This is in contents ever the same; founded on the Scriptures. His special function as an apostle did not set him free from the authority of the past. Religion at any epoch is the fulfillment of all that has gone before and the prophecy of all that is to be. But let us beware of the slavery of the letter, and seek the truth of the freely developing Spirit. Fresh light and truth are to break forth at every epoch from the Scriptures. Preaching culminates in Christ. The Messiah must suffer and rise. Paul had no other theme than the crucified and risen One. The triumph of the spiritual element in mankind in and through, in spite of and over, suffering, this is the eternal message of Christianity to mankind.

2. The results the same. Some believe, others not. The good ground for the seed is there or it is not there. Vain to seek to penetrate below this mystery. Women again are specially named as favorable to the gospel. It is fair to argue that, when the feelings and the intuitions lead the judgment, the verdict will be for Christ and his religion. Divine grace does not court those in high station; certainly it does not repel them.

II THE BEARING OF THE ENEMIES OF THE GOSPEL.

1. Instinctive perversion of the truth. As before, jealousy, whether proceeding from self-interest or sectarian pride, attacks the apostles. Their enemies would misrepresent the emissaries of peace, as public disturbers and revolutionaries.

2. Glaring inconsistency. They commit the very offence of which they accuse the apostles. They play on the feelings of the mob. It is a sign of weakness or of insincerity when men must drag the fickle multitude into such questions. The mob may be turned momentarily to any account. If they favor the gospel, they are despised as stupid. (Joh_7:47-49) If they can be stirred up against it, their clamor is equally used as evidence.

III THE EPISODE or HOSPITALITY. Good Jason shelters these dangerous guests. The guest who is loved and cherished in spite of danger to the host, will bring a blessing on the head of the latter. Be mindful of hospitality the true hospitality, which gives without asking in return. J. (Heb_13:2)

HOMILIES BY R.A. REDFORD Vers. 1-9. Thessalonica.

Interest of the occasion, in view of the two Epistles afterwards written. The contrast between the Thessalonian and Philippian populations partly due to the presence of the Jewish synagogue. The Greek proselytes numerous. The Jews divided into two classes, the devout and the fanatical. The political element always ready to be called into use against the gospel, so that the multitude and the rulers were troubled.

I Take the whole narration as affording a glimpse into THE STATE OF THE ROMAN EMPIRE at that time.

1. The elements of hope in it the Jewish religion and synagogue worship, the openness of Gentile mind to inquiry; the two forces of Roman order and Greek intellectual culture.

2. The elements of corruption. The rabble at the mercy of evil-minded men stirring them up. The decrees of Caesar mere despotic acts of power. Ignorance and indifference to religious questions. Had they understood Christianity, they would never have supposed it to be against civil order.

3. The certainty foreshown. The spiritual power must prevail. Such a world must be overturned.

II THE CHRISTIANITY WHICH PAUL PREACHED.

1. Founded on the Old Testament Scriptures, and therefore seeking a basis in the synagogue.

2. Setting forth the redeeming work of Jesus Christ as its substance.

3. Adapted to all, Jews and Greeks alike, and calling the influence of women to its service.

4. Though itself peace, yet, by its contrast with the world, turning it upside down. We must be quiet and orderly in our methods, but we must expect that spiritual forces will stir up opposition. The end is with the truth. R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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, chap. xx, 5, 6. After this he constantly uses it to the end of the history. Amphipolis and Apollonia were cities of Macedonia.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Paul and Silas in Thessalonica and Berea.

Preaching at Thessalonica:

v. 1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews;

v. 2. and Paul, as his manner was, went in unto them, and three Sabbath-days reasoned with them out of the Scriptures,

v. 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.

v. 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.

As the change of pronouns at this point indicates, Luke remained at Philippi, and it may be that Timothy remained there with him. There was much to be done in establishing the congregation and in organizing it for successful work, and these two disciples labored with great success in bringing about stable conditions. But Paul and Silas traveled toward the southwest, first of all to Amphipolis, thirty-three miles from Philippi, the capital of this district, but second in importance to the metropolis. The missionaries did not, stop in this city, probably because there was no synagogue there, but pushed on, first to Apollonia, thirty miles farther along the coast, and then to Thessalonica. They went along the Roman military road, the famous Egnatian Way, which ran for a distance of five hundred miles from the Hellespont to Dyrrachium on the Adriatic. The two intermediate places are probably mentioned as Paul’s resting-places for the night. Thessalonica, formerly called Thermae, situated at the head of the Thermaic Bay, was during Roman times the capital of the second of the four districts of the province of Macedonia, the largest as well as the most populous city in the province, a great commercial center. The city, now known as Saloniki, is important to this day. Paul, with his usual wisdom and foresight, chose this center of civilization and government in the district as a place from which the Gospel-message might radiate in every direction. Here was also a synagogue of the Jews, and the apostle continued his method of choosing the Hellenist Jews as the medium through which he might reach the Gentiles. According to his custom, therefore, Paul went in unto them, he visited their congregation in the synagogue. For three Sabbaths, and during the week when there was an assembly of the Jews, and thus for a matter of almost four weeks, he reasoned or argued with them from the Scriptures, basing all his remarks upon the acknowledged canonical text of the Old Testament. His method was to open up the meaning of the Scriptures, to explain them by bringing forward the proof-passages, and thus to set forth clearly the connection between prophecy and fulfillment. He showed the progress of prophecy concerning Christ; he proved clearly that Christ had to suffer, that this was predicted, and was an essential mark of the true Messiah; and he explained that, according to prophecy, it was just as necessary for Christ to rise from the dead. Then he applied the prophecy to Jesus of Nazareth, showed the exact fulfillment, and presented the conclusion that this same Jesus whom he preached could be none other than the Messiah. This form of argument, effective at all times in preaching the Gospel, was especially demanded by the position of the Jews, to whom the cross and the crucifixion was an offense and a stumbling block, and their prejudices had to be removed by a convincing presentation based upon their acknowledged Scriptures. And Paul’s method was fully justified by the results: some of the hearers were persuaded and associated with Paul and Silas as disciples of the faith, not only Jews, but also of the God-fearing Greeks, the proselytes of the gate, a large multitude, and even a considerable number of the leading women of the city, such as were socially prominent. The prominence assigned to women in Macedonia is altogether in accord with the best historical accounts. The preaching of Jesus Christ, the Crucified and Resurrected, on the basis of the Bible, is the one means of gaining true converts for Christ and His kingdom, and must never be replaced by the methods in vogue at the present time, by which Jesus Christ is relegated to a very hazy and obscure background, methods which are altogether out of harmony with the dignity of the Gospel, and will never result in real additions to the Church.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Act 17:2-4

Consorting with Paul and Silas.

I. Here is the chief object of Christian faith—the Lord Jesus carrying on in His very name the assurance of the things that are necessary for our life and salvation.

II. The means used to produce faith or persuasion are now almost the same as those employed at first—at least in Thessalonica and many other places. To preach Christ is to reason out of the Scriptures, to lay out the matter as it seems to ourselves, to press it home upon all whom it concerns; to remonstrate, expostulate, entreat and then to leave the issue with God.

III. The passage shows us along what line the reasoning usually went. It went towards proving out of the Scriptures that Jesus is Christ. We do not now need to pursue formally the same line of argument, unless as against Jews, who hold to their own Scriptures and reject our Christian conclusion. Substantially, however, our course is the same; our reasonings, our openings of Scripture, our allegations all tend Christwards.

IV. The faith is the same now as then: faith in Christ—in Christ the sufferer, the death-destroyer, the life-giver, the Redeemer of all trusting men.

V. The outward result of this faith or persuasion is, to some extent, the same as at first, and ought to be much more so than it is. They consorted with Paul and Silas. (1) It must always be good to consort with good men. (2) It must always be good to be associated as closely as possible with a good cause. (3) It must be good to escape from an equivocal position. (4) It must be good to remove farther from danger. (5) It must be good to obey Divine commandment.

A. Raleigh, The Way to the City, p. 284.

References: Act 17:5.—Preacher’s Monthly, vol. ii., p. 250. Act 17:6.—Spurgeon, Sermons, vol. iv., No. 193; J. S. Pearsall, Christian World Pulpit, vol. vi., p. 193. Act 17:10.—Spurgeon, Morning by Morning, p. 339. Act 17:10, Act 17:11.—H. W. Beecher, Ibid., vol. xiii., p. 12. Act 17:11.—J. Rawlinson, Ibid., vol. x., p. 78; G. Dawson, Sermons on Disputed Points, p. 209; G. Brooks, Five Hundred Outlines, p. 29. Act 17:11, Act 17:12.—J. Burton, Christian Life and Truth, p. 196. Act 17:12.—Preacher’s Monthly, vol. iii., pp. 36, 37; vol. vi., p. 182. Act 17:15.—Ibid., vol. v., p. 60.

Act 17:16-17

Observe Three Things in this Passage.

I. What St. Paul saw at Athens. He saw a city wholly given to idolatry. Idols met his eye in every street. The temples of idol gods and goddesses occupied every prominent position. And yet this city, be it remembered, was probably the most favourable specimen of a heathen city which St. Paul could have seen. In proportion to its size it very likely contained the most learned, civilised, philosophical, highly educated, artistic, intellectual population on the face of the globe. But what was it in a religious point of view? The city of Socrates and Plato, the city of Solon and Pericles and Demosthenes, the city of mind and intellect, was wholly given to idolatry. If the true God was unknown at Athens, what must He have been in the darker places of the earth! We learn from the idolatry of Athens (1) the absolute need of a Divine revelation and of teaching from heaven; (2) that the highest intellectual training is no security against utter darkness in religion; (3) that the highest excellence in the material arts is no preservative against the grossest superstition. The men who conceived the sculptured friezes, which we know as the Elgin marbles, were trained and intellectual to the highest degree. And yet in religion these men were darkness itself. The sight which St. Paul saw at Athens is an unanswerable proof that man knows nothing which can do his soul good without a Divine revelation.

II. What St. Paul felt at Athens. (1) He was stirred with holy compassion. It moved his heart to see so many myriads perishing for lack of knowledge, without God, without Christ, having no hope, travelling in the broad road which leadeth to destruction. (2) He was stirred with holy sorrow. (3) He was stirred with holy indignation against sin and the devil. (4) He was stirred with holy zeal for his Master’s glory. These feelings which stirred the Apostle are a leading characteristic of men born of the Spirit. Where there is true grace there will always be tender concern for the souls of others. Where there is true sonship to God there will always be zeal for the Father’s glory.

III. What St. Paul did at Athens. He was not the man to stand still and confer with flesh and blood in the face of a city full of idols. He might have reasoned with himself that he stood alone, that he was a Jew by birth, that he was a stranger in a strange land, that he had to oppose the rooted prejudices and associations of learned men, that to attack the old religion of a whole city was to beard the lion in his den, that the doctrines of the gospel were little likely to be effective on minds steeped in Greek philosophy. But none of these thoughts seems to have crossed the mind of St. Paul. He saw souls perishing, he felt that life was short and time passing away, he had confidence in the power of his Master’s message to meet every man’s soul, he had received mercy himself, and knew not how to hold his peace. He acted at once, and what his hand found to do he did with his might. From St. Paul’s behaviour at Athens we learn (1) that the grand subject of our teaching in every place ought to be Jesus Christ; (2) that we must never be afraid to stand alone and be solitary witnesses for Christ; (3) that we must boldly assert the supernatural element as an essential part of the Christian religion; (4) if we preach the gospel we may preach with perfect confidence that it will do good.

Bishop Ryle, Oxford and Cambridge Journal, Nov. 18th, 1880.

References: Act 17:18.—J. Edmunds, Sixty Sermons, p. 173; Christian World Pulpit, vol. vi., p. 145; G. B. Johnson, Ibid., vol. ix., p. 264; Preacher’s Monthly, vol. i., p. 341.

Act 17:19

I. It may throw a fresh light on the study of the Bible if you look at it with this thought of the contrast and contest between religion and revelation. The Old Testament is not chiefly a record of the Divine origin and establishment and sanctions of a religion. To represent it as this is to lose sight of its most instructive aspect. The Jewish nation, when first they appear in the dawn of history, already were possessed of strong religious traditions and instincts, inherited from their less-enlightened far-off ancestors, and modified by the people with whom they had been brought in contact. The Old Testament must be studied as the record of a contest between the unenlightened religious instincts of the Jews and what for the present we may call the revelation of God made through the hearts and voices of men. Here lies the unending value of the Book, and the record terminates when the contest terminated—when religion was stereotyped and revelation was hushed. The natural growth of thought and revelation was strangled by the grasp of "religion."

II. Then after four centuries Christ came. And what did He come to do? To found a new religion? Surely not. He came to renew and continue the long-lost revelation. He came not to destroy, but to fulfil. He came as one of the prophets, though far greater than any prophet. And He came as the great revealer of God.

The revelation of God in Christ was preached to nations that had gone through very different discipline, and the seed fell on very different soils. But one experience that it met with was universal—it found everywhere the religious instinct developed. And therefore everywhere the old contest was renewed between revelation and religion; the records of ecclesiastical history are the records of the contest between the higher light and the lower instinct in the Christian centuries, just as the Old Testament is the record of a similar contest in the pre-Christian centuries. Religion is multiform, transient, external; revelation is one, progressive and spiritual. The Christian religion is allerveränderlichste, the most mutable of all things, as has well been said by Rothe, and almost the same thing has been said by Newman. The Christian revelation is the most indestructible of things: it is light, it is life, it is growth, it is πνεῦμα, it is spirit.

J. M. Wilson, Contributions to Religious Thought, p. 82.

References: Act 17:19.—Preacher’s Monthly, vol. xxv., p. 216; P. Brooks, Christian World Pulpit, vol. xxvii., p. 14; G. Brooks, Five Hundred Outlines, p. 310; Church of England Pulpit, vol. xviii., p. 133.

Act 17:20

God of the Times of Ignorance.

Notice three general principles which we shall do well to have clearly in mind always when we read our Bibles.

I. There is a progress in the Divine revelation in the Bible,—a progress from limited to fuller revelation, from smaller to larger knowledge, from more contracted to expanded views of God and truth. The Bible is the record of a revelation given, as we are told in the Epistle to the Hebrews, "at sundry times and in divers manners." There is a progress from the morality which must be held in leading strings, kept to duty by specific rules and minute precepts, to the freedom with which Christ makes His disciples free, throwing them upon the guidance of the conscience, enlightened by the Spirit. The revelation of God and the unfolding of character in Scripture are as the progress from starlight to the brightness of noon.

II. The principle of accommodation. We must never forget that we as Christians read the Bible from the New Testament standpoint, and that consequently, if we read the Old Testament expecting to find New Testament standards and principles in operation there, we shall be constantly disappointed and puzzled. For reasons of His own God adapted His revelations to men as they were. And we ourselves stand upon the same basis. There is more in revelation than we have yet seen, there is a glory to be revealed; we might as properly ask why God does not fit us at once to receive the full weight of glory as it comes down upon a heavenly nature. We know simply that this is not His way, that we could not bear it if it were revealed.

III. Through this partial, growing, and accommodated revelation God is continually working toward His own perfect ideal.

M. R. Vincent, God and Bread, p. 323.

References: Act 17:22.—G. Martin, Christian World Pulpit, vol. vi., p. 270; Preacher’s Monthly, vol. ii., p. 95; G. Brooks, Five Hundred Outlines, p. 265. Act 17:23.—J. M. Neale, Sermons in a Religious House, 2nd series, vol. i., p. 27; Three Hundred Outlines on the New Testament, p. 116; J. Legge, Christian World Pulpit, vol. xxvi., p. 76; E. Medley, Ibid., vol. xxvii., p. 295; R. Duckworth, Ibid., vol. xxxii., p. 145. Act 17:26.—J. Greenhough, Ibid., p. 246; Preacher’s Monthly, vol. vi., p. 6; Ibid., vol. x., p. 99. Act 17:26, Act 17:27.—A. M. Fairbairn, Christian World Pulpit, vol. xv., p. 321; H. W. Beecher, Ibid., vol. xxvi., p. 405; T. S. Bonney, Church of England Pulpit, vol. xix., p. 27.

Act 17:23

Paul declared to the Athenians the unknown God: (1) in His relation to nature, (2) in His relation to man.

I. God in relation to nature. (1) The Apostle begins by affirming that God made the world and all things therein—that He was the Creator of the universe. (2) This idea means that God made the world in relation to its matter. (3) God made the world, not only in its matter, but also in its laws. (4) Having created the world God is still present in it as its sovereign Lord and Director.

From these truths two valuable lessons are deduced: (a) God dwelleth not in temples made with hands, (b) He is not worshipped or served with men’s hands as though He needed anything.

II. God in His relation to man. (1) Paul begins here again by affirming that God made man, and he proclaims the unity of the human race. (2) Having made men, the Divine Being continues to rule them. He did not heartlessly fling them upon the world to be the sport of chance, but determined the times before appointed and the bounds of their habitation. (3) The Apostle announces a nearer relation still: he declares God to be the Father of men. "We are also His offspring."

J. C. Jones, Studies in the Acts, p. 303.

References: Act 16:24-34.—Homiletic Quarterly, vol. ii., p. 152; Act 16:25-27.—Ibid., vol. i., p. 80. Act 16:25-40.—Homilist, 2nd series, vol. i., p. 198.

Act 17:26-31

St. Paul at Athens.

I. The Jewish nation had existed to be a witness for this universal fellowship among the nations. It had existed as a witness against that which tended to divide them and set them at war. It existed to say, "The living and true God has created you all to be one." No one thought has been awakened in your minds without His teaching and guidance. I, the Jew, the child of Abraham, stand forth to make that claim on behalf of the God whom I worship. I, the Jew, the child of Abraham, stand forth to declare that you, the men of Athens, have had a Divine vocation, that the God of all has appointed you to play a distinct and a very remarkable part in His great drama."

II. But why has God chosen out the particular nations? Why has He ordered the times before appointed and the bounds of their habitation? Here is St. Paul’s answer: "That they may seek the Lord, if haply they may feel after Him and find Him." According to this explanation of an inspired apostle, it was God Himself who stirred up the thoughts and inquiries of men about His Being and nature. Without His first word they could not have been; without His continual presence and inspiration they must have ceased altogether.

III. Bold as this statement is, it is less startling than the words which follow. We are so familiar with them, they have so leavened the dialect of Christendom, that we do not consider how awful they are in themselves, how much more remarkable they are for the place in which they were uttered, how they contradict some of our most approved religious and philosophical maxims. "Though He be not far from every one of us: for in Him we live, and move, and have our being." St. Paul regarded this statement as the one great protest against Pantheism, and all other evil tendencies, to which the Athenian was liable; He shows the Athenians that God was their Father. It was because He was the Father of their spirits—because they were spiritual beings created in His spiritual likeness, created to feel after Him and find Him—it was therefore that the conceiving Him under any of these notions of theirs, the casting Him in any material shape, was so degrading and abominable. The whole burning indignation of the Jew against the gods of the hills and groves comes forth in this assertion, which is nevertheless so full of tenderness for every heathen, and which could only have been uttered by one who believed that God had loved the whole world, and had sent His Son to take upon Him the nature of the dweller in Athens as much as of the dweller in Jerusalem.

F. D. Maurice, Sermons, vol. v., p. 111.

Act 17:27

The Voice of History.

I. History is the preacher of God. We may learn from it just the refutation of the fool when he hath said in his heart "There is no God." The blind man might as well assert that there is no sun. All history, all Scripture, all nature, all experience, refutes him. Well might the baffled and dying Julian exclaim, "O Galilean, thou hast conquered!" Could there be two more stupendous proofs of the presence of God in history than Christianity and Christendom? What can account for so superb a triumph of the merest weakness? One fact, and one fact only—the power of Christ’s resurrection.

II. And history, which is the preacher of God, is also a preacher of judgment. How often has God confounded the Babels and dashed in pieces the invincible despotisms of the world! God is not, as Napoleon said, on the side of the biggest battalions. Alexander, the Czar of Russia, understood the truth if Napoleon did not, and on his commemorative medal were carved the words, "Not to me, not to us, but unto Thy name."

III. History is the preacher of great moral verities. A nation morally corrupt is invariably a nation physically weak. History is a voice ever sounding across the centuries the eternal distinctions of right and wrong. Opinions alter, manners change, creeds rise and fall, but the moral law is written on the tablets of eternity. For every false word and unrighteous deed, for cruelty or oppression, for lust or vanity, the price has to be paid to the end. Justice and truth alone endure and live; injustice and falsehood may be long-lived, but doomsday comes to them at last.

F. W. Farrar, Christian World Pulpit, vol. xxix., p. 353.

References: Act 17:27.—G. Gilfillan, Christian World Pulpit, vol. viii., p. 257; Homilist, 2nd series, vol. i., p. 589; Preacher’s Monthly, vol. ix., p. 84.

Act 17:28

I. Since God is everywhere, we move, speak, act, think in God. We rise up, we lie down, we eat, we drink, we work, we rest, we speak, in God, we pray to God, or—men forget God; not only with God’s eye ever upon us, as much upon us as if in the whole circuit of created beings there were, besides God, no other living being but our one self; not only with that all-beholding Eye resting upon us, seeing every motion of our frames, every emotion of our hearts, every thought before it is yet framed, every word when as yet unspoken; but all we do, think, speak, by night or by day, we do, think, speak in God, encompassed by God. "In God we live and move." This might be very blessed, the bliss almost of the blessed in heaven. But it has its awful sides also. Since we think, speak, act in God, then every sin which men commit—the foulest, most cruel, most loathsome, most contrary to the nature which God formed—is committed in God. It cannot be otherwise. God not only sees through the darkness, He is in it. There He is, where thou turnest. Thou canst not turn away from God except to meet God. Thou canst turn away from His love, yet only to meet Him in His displeasure. Turn, then, in sorrow from thy sin, and thou wilt meet Him and see Him forgiving thee.

II. Since, then, all is of God and in God, since we ourselves, if our souls are alive, are in Christ and through Christ in God, there is no room to claim anything as our own. To claim any gift of God as our own is to rob God. But who could wish to hold anything of his own? How much holier, deeper, more blessed, more full of love, is it to draw every breath of our lives in Him, as supplying it; to move around Him as the centre of our being, and who gives us power to move. As in nature even the strength which men abuse against God is, in every separate act, still continued to them by God whom they offend, so in grace, not only the general power to do acts well-pleasing to God is given and upheld by God, but each act wherewith, from the sacrifice of Abel until now, God has been well-pleased, has been done through the power of His grace put forth in men by Him, and by Him perfected in them.

E. B. Pusey, Sermons, vol. ii., p. 372.

References: Act 17:28-30.—R. S. Candlish, Scripture Characters and Miscellanies, p. 493. Act 17:29.—J. Fraser, Christian World Pulpit, vol. xv., p. 230. Act 17:30.—Three Hundred Outlines on the New Testament, p. 117; G. Brooks, Five Hundred Outlines, p. 26. Act 17:30, Act 17:31.—J. Natt, Posthumous Sermons, p. 124; E. White, Christian World Pulpit, vol. xviii., p. 344; Homilist, 3rd series, vol. x., p. 104. Act 17:31.—G. Brooks, Five Hundred Outlines, p. 33.

Act 17:32

The Resurrection of the Dead.

Observe:—

I. That the resurrection is exhibited in the Bible, not as the speculative truth which must be believed because taught, but with which otherwise we have no close concern: it is rather set forth as so intimately bound up with our salvation, that to prove it false were to prove the human race unredeemed. I look on the wondrous exhibitions of creative wisdom and might, and I gather from the magnificent spectacle witness in abundance that a resurrection is possible.

II. Consider the evidence which we have of the resurrection of Christ. When we show that the chosen witnesses proved by their endurances that they were not deceivers and that they enjoyed such opportunities of assurance that they could not themselves have been deceived, we seem to place the resurrection of our Lord, so far as testimony is concerned, beyond the reach of cavil. We feel that it was a scorn which nothing could justify and a hesitation which must yield so soon as evidence was examined, when we find it expressed in the words of the text, "When they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter."

III. The grand characteristic of our resurrection bodies is to be the likeness of the glorified body of Christ. Whilst yet a wrestler with principalities and powers the believer in Christ is opposed by his own flesh, and all his corporeal senses take part with the foes who would withstand him as he presses on to immortality. But when this corruptible shall have put on incorruption, the body will be spiritual, not natural; regenerated flesh, sanctified matter; its every organ a minister of righteousness, its every sense an inlet for the majesty of God. Matter shall rival spirit in consecration to the Lord, and the very walls of the temple be instinct with holiness and breathe of duty.

H. Melvill, Penny Pulpit, No. 2553.

References: Act 17:32-34.—Homilist, vol. v., p. 369. Act 18:3.—J. Thain Davidson, Talks with Young Men, p. 47. Act 18:9, Act 18:10.—Spurgeon, Sermons, vol. xxvi., No. 1566; W. Braden, Christian World Pulpit, vol. ix., p. 68. Act 18:9-11.—Preacher’s Monthly, vol. vii., p. 315. Act 18:10.—W. Baird, The Hallowing of our Common Life, p. 62.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

This chapter begins with St. Paul’s travels to Thessalonica, the chief city of Macedonia, where this apostle gathered a famous church, unto which he wrote two excellent epistles. Coming to Thessalonica at this time, he went (as his manner was) into the synagogue, not into a private house. As Christ taught daily in the temple, so did his apostles teach in the synagogues: it was the false apostles that crept into houses, and led captive silly women, as St. Paul complains, 2Ti 3:6 Truth seeks no corners, but rejoices to be publicly seen; besides, the gospel was first to be preached to the Jews, and, upon their rejection, to the Gentiles.

Accordingly the apostle takes the advantage of the synagogue, where all the Jews were gathered together, and preaches to them Jesus and the resurrection.

Where observe, The first grand point which the apostle insisted upon, was to demonstrate, that this Jesus, whom he preached, was the long expected Messias. Now to prove this, he produces the prophecies of the Old Testament, and compares them with what was both done and suffered by Christ, making all things as plain and obvious to the eye of their understanding, as if they had been seen with bodily eyes; satisfactorily demonstrating to their judgments, that Jesus is the Christ.

Observe, lastly, How the gospel is like the sea; what is lost in one place, is gained in another; St. Paul is sent away from Philippi, but by that means the gospel was preached at Thessalonica. God overrules the motions of his ministers, and the madness and malice of their persecutors, for the furtherance and spreading of the gospel.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1. The four evangelists bid adieu to the sorrowing saints at the house of Lydia, travel southward, thirty-three miles to Amphipolis, where they do not tarry because there is no Jewish synagogue. Judgment begins at the house of God. Hence they give the preference to the Jews constituting the popular church of their day, always preaching to them first, thus making their start in every city. So the four pedestrians travel on south thirty miles to Apollonia, which they pass for the above reason, arriving at Thessalonica, thirty-seven miles farther south, one hundred from Philippi, where they find a Jewish synagogue.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

XVII: 1. Luke now drops the pronoun of the first person, in which he has spoken of the apostolic company since they left Troas, and resumes the third person, which shows that he remained in Philippi after the departure of Paul and Silas. He also speaks of the these two brethren as if they constituted the whole company, until they are about to leave Berea, when Timothy is again mentioned. This leads to the presumption that Timothy remained with Luke, to still further instruct and organize the infant congregation in Philippi. Leaving the cause thus guarded behind them, Paul and Silas seek another field of labor. (1) “ And having passed through Amphipolis and Apollonia, they went into Thessalonica, where was the synagogue of the Jews.” The distance from Philippi to Amphipolis was thirty-three miles; from Amphipolis to Apollonia, thirty miles; and from Apollonia to Thessalonica, thirty-seven miles; making just one hundred miles to the next city which the apostles undertook to evangelize. The whole of this distance was over one of those celebrated military roads built by the Romans, and elegantly paved with flag-stones.

At Philippi there was no synagogue, and the swift passage of Paul and Silas through Amphipolis and Apollonia indicates that there was none in either of those cities; hence the synagogue in Thessalonica was the only one in a large district of the country, for which reason it is styled “ the synagogue of the Jews.” The existence of a synagogue in a Gentile city was always an indication of a considerable Jewish population. Thessalonica, on account of its commercial importance, was then, and continues to be, under its modern name Salonica, a great resort for Jews. It was a knowledge of this fact, no doubt, which hastened Paul to this city, anticipating, through the synagogue, a more favorable introduction to the people than he had enjoyed at Philippi.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Acts Chapter 17

In the last case it was the power exercised by the enemy over the passions of the Gentiles that caused the persecution of the apostles: at Thessalonica we again find the old and universal enmity of the Jews. Nevertheless many Jews and proselytes received the gospel. After a tumult there also, the apostles go away to Berea. There the Jews are more noble; what they hear, they examine by the word of God. Through this a great number among them believed. Nevertheless the Jews of Thessalonica, jealous of the progress the gospel made, go over to Berea. Paul leaves the city and passes on to Athens. Silas and Timothy remain for the moment at Berea, Paul being the special object of the Jews’ pursuit. At Athens, although he resorted to the synagogue, yet, his spirit stirred at the sight of the universal idolatry in that idle city, he disputes daily in public with their philosophers; consequent on these interviews, he proclaims the true God to the chief men of that intellectual capital. He had sent word to Silas and Timothy to join him there.

With a people like the Athenians-such is the effect of intellectual cultivation without God-he has to come down to the lowest step in the ladder of truth. He sets forth the oneness of God, the Creator, and the relationship of man to Him, declaring also that Jesus will judge the world, of which God had given proof by raising Him up from the dead. With the exception of the judgment of this world being put in place of the promises respecting the return of Jesus, we might think it was Peter addressing the Jews. We must not imagine that the historian relates everything that Paul said. What is given is his defence, not his preaching. The Holy Ghost gives us that which characterised the manner in which the apostle met the circumstances of those he addressed. That which remained on the minds of his first hearers was that he preached Jesus and the resurrection. It appears even that some took the resurrection, as well as Jesus, to be a God. It is, indeed, the basis of Christianity, which is founded on Jesus personally, and the fact of His resurrection; but it is only the basis.

I have said that we are reminded here of Peter’s preaching. I mean as to the degree of height in his doctrine with regard to Christ. We shall observe, at the same time, the appropriateness of the application of facts in either case to the persons addressed. Peter set forth the rejected Christ ascended on high, ready to return on the repentance of the Jews, and who would establish at His coming all things of which the prophets had spoken. Here the judgment of the world-sanction of the truth to the natural conscience-is presented to the learned men, and to the inquisitive people; nothing that could interest their philosophic minds, but a plain and convincing testimony to the folly of their idolatry, according even to that which the natural conscience of their own poets had acknowledged.

The dishonest gain, to which Satan ministered opportunity, met the gospel at Philippi; the hardness and moral indifference of knowledge that flattered human vanity, at Athens; at Thessalonica, the efforts of Jewish jealousy. The gospel goes on its way, victorious over the one, yielding to the effect of another, and, after laying bare to the learned Athenians all that their condition tolerated, leaving them, and finding, amid the luxury and the depraved manners of the wealthy city of Corinth, a numerous people to bring into the assembly. Such are the ways of God, and the exercises of His devoted servant led by the Holy Ghost.

We may notice, that this energy, which seeks the Gentiles, never loses sight of the favour of God towards His elect people-a favour that sought them until they rejected it.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–4. Passed through Amphipolis … came to Thessalonica. They traveled along the great Roman military road, which passed through Macedonia and Greece to Dyrrachium on the Adriatic sea, and then beginning on the other side at Brundisium, extended to Rome. Amphipolis was about thirty miles, a day's journey, southwest of Philippi; Apollonia about the same distance farther on, and Thessalonica about twenty-eight miles west of Apollonia. Thessalonica was a rich commercial city, the seat of the Roman governor of Macedonia, and is still a city of about 70,000 population, of whom one-third are Jews. Its excellent harbor makes it a coveted object of Austrian diplomacy in the Balkan provinces.

Paul, as his manner was. It was his custom always to begin his work in the synagogue if he found one. Here he showed from the Old Testament that the promised Messiah should die, and rise again, that Jesus complied with these conditions, and hence must be the Christ. This line of argument was continued in the synagogue for three sabbaths. This indicates how long he continued to argue in the synagogue, not how long he remained here.

Some of them believed. Of the Jews who heard in the synagogue. Also, of the devout Greeks a great multitude. These were religious Gentiles who had departed from heathenism, attended the synagogue, but had not been circumcised. Of the chief women. Some of them, no doubt, the wives of the “devout Greeks.” Some of the converts made during Paul's stay were idolators (1 Thess. 1:9). The result of these labors was the establishment of a flourishing church, the existence of which called out the two letters to the Thessalonians.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This continues the story of Paul, Silas, and Timothy's missionary trip. They arrive in Thessalonica, apparently without Luke, since he says "they" and not "we."

General Information:

Here the word "they" refers to Paul and Silas. Compare Acts 16:40. The word "them" refers to the Jews at the synagogue in Thessalonica.

Now

This word is used here to mark a break in the main story line. Here Luke, the author, starts to tell a new part of the story.

passed through

"traveled through"

cities of Amphipolis and Apollonia

These are coastal cities in Macedonia. (See: How to Translate Names)

they came to the city

Here "came" can be translated as "went" or "arrived." AT: "they came to the city" or "they arrived at the city" (See: Go and Come)

as his custom was

"as his habit was" or "as his common practice was." Paul usually went to the synagogue on the Sabbath when Jews would be present.

for three Sabbath days

"on each Sabbath day for three weeks"

reasoned with them from the scriptures

Paul explained what the scriptures means in order to prove to the Jews that Jesus is the Messiah. (See: Assumed Knowledge and Implicit Information)

reasoned with them

"gave them reasons" or "debated with them" or "discussed with them"

translationWords

Thessalonica

synagogue

Jew

Paul

Sabbath

word of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.