Acts 17:4

Act 17:4. And some of them believed — Notwithstanding Paul’s arguments were all taken out of the Scriptures, his discourse did not make such an impression on the Jews as might have been expected; for only a few of them believed, and consorted with or adhered to, Paul and Silas. Of the religious proselytes, indeed, a great multitude were converted, among whom were many women of the first distinction in the city. Our freethinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed, as far as nature can go in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the gospel in such circumstances, was a stronger evidence of the power of Him whose strength is perfected in weakness, as a greater assistance of the Holy Spirit was needful for them to overcome their natural fearfulness.

This is Luke’s account of the success of the gospel at Thessalonica: but we learn from Paul himself, (1Th 1:9,) that multitudes of the idolaters also believed, being greatly struck with the miracles which he wrought, and with the miraculous gifts which he conferred on the believers. We may therefore suppose, that when he found the Jews averse to his doctrine he left the synagogue, and preached to the idolatrous Gentiles, with whom he had great success, on account of his disinterestedness, as well as of his miracles. For neither he nor any of his assistants, all the time they were in Thessalonica, took the least reward, either in money or goods, from the disciples; but wrought with their hands, and by the profits of their labours maintained themselves, without being burdensome to any person, 1Th 2:9. None of the Thessalonians, therefore, could suspect that either Paul or his assistants had come to make game of them, by converting them to the Christian faith.

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

17:4 God-fearing Greek men: See study note on 10:2. • Luke regularly draws attention to women who joined the Christian movement (17:4, 12, 34; see also 5:14; 8:12; 16:13-15, 31-34; 18:26; 21:9).

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

Act 17:4. Ἐπείσθησαν, believed) In antithesis to οἱ ἀπειθοῦντες, who believed not, Act 17:5.—προσεκληρώθησαν, attached themselves to [consorted with]) A remarkable verb: became their lot or heritage; whence a church is called κλῆρος, a heritage, 1Pe 5:3.—τῶν τε σεβομένων, and of the devout) A frequent term in this book, especially applied to religious Greeks: ch. Act 13:43; Act 13:50, Act 16:14, Act 18:7; but applied to those Greeks who used to frequent the synagogues, Act 17:17. All are in themselves wild olive trees: but one wild olive is less unsuited for grafting than another; and where there is less natural unsuitableness, there the transition to faith is more easy.—γυναικῶν, of the women) These more than the men were wont to take an interest in religious subjects. Cic. ad Terentiam, says, “Dii quos tu castissimè coluisti; hominesque, quibus ego semper servivi.”—πρώτων, the chief) who thereby gave a noble example.

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

Act 17:4 . προσεκληρώθησαν : “there were in addition gathered to them” (Ramsay), giving the verb a passive meaning answering to its form; or “these were allotted to them, associated with them, as disciples [by God],” cf. Eph 1:11 . The verb is often used in Philo, also found in Plutarch, Lucian, but only here in N.T. Mr. Rendall, while pointing out that the A.V. and R.V. “consorted” gives the impression of outward association only, regards the passive aorist as a middle in meaning, and renders “threw in their lot with Paul and Silas”. According to A.V. and R.V., W. H., Weiss, and Hort, Judaistic Christianity , p. 89, two classes seem to be mentioned besides the Jews, viz. , devout Greeks, and some of the chief women. According, however, to Ramsay, comparing A and (see p. 235, St. Paul ), we have three classes besides the Jews, viz. , proselytes, Greeks, chief women (added as a climax), see critical note, but also McGiffert, Apostolic Age , p. 247. The difficulty in T.R. and authorities first mentioned is that their rendering restricts St. Paul’s work not only to three Sabbaths or weeks, but to the synagogue and its worshippers, whereas from 1Th 1:9 ; 1Th 2:14 , it would appear that the Church contained a large number of converted heathens. McGiffert thinks it possible that St. Luke may have only recorded the least important of Paul’s labours, just as he only mentions his work in three Macedonian towns, whereas he may easily have laboured over a wider area, 1Th 1:7 ; but see Paley, Horæ Paulinæ , ix., 6, and on the reading, Zahn, Einleitung , i., p. 152. In any case it would seem that a small minority of Jews is contrasted with a large number of born Gentiles, so that the Thessalonian Church may have been spoken of by St. Paul as one of Gentile Christians, who had been opposed not only to Christianity, but earlier still to Judaism, 1Th 1:9-10 . γυν . τε τῶν πρώτων οὐκ ὀλίγαι : here, as at Philippi and Berœa, the three Macedonian towns, the prominence assigned to women quite in accordance with what we know from other sources; see above. The mention both here and in Act 17:12 that the women were the leading high-born women intimates that the poorer women would follow the men of the lower orders, Act 17:5 . Dr. Hort regards the women here as the Jewish wives of heathen men of distinction, as in Act 13:50 , Judaistic Christianity , p. 89, but in Act 13:50 the opposition to the Apostles proceeds from these women of the higher classes, and it seems much more likely that those mentioned here were Macedonian women.

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

consorted--cast in their lot.

with Paul and Silas--Compare Co2 8:5.

of the chief women--female proselytes of distinction. From the First Epistle to the Thessalonians it appears that the converts were nearly all Gentiles; not only such as had before been proselytes, who would be gained in the synagogue, but such as up to that time had been idolaters (Th1 1:9-10). During his stay, while Paul supported himself by his own labor (Th1 2:9; Th2 3:7-9), he received supplies once and again from the Philippians, of which he makes honorable acknowledgment (Phi 4:15-16).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. The devout Greeks] That is, Gentiles who were proselytes to the Jewish religion, so far as to renounce idolatry, and live a moral life, but probably had not received circumcision.

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

4. Certain of them believed. We see here the fruit of Paul’s disputation. He proved flatly [plainly] that Jesus was for us, and whose resurrection is the life of the world. Yet only certain of the Jews believe; the rest are blind at noonday, and with deaf ears refuse the certain and plain truth. This is also worth the noting, that whereas only a few Jews believed, a great multitude of the Grecians, who were far farther off, came unto the faith. To what end can you say they were nousled [trained] up in the doctrine of the law from their childhood, save only that they might be more estranged from God? Therefore, the Lord doth now begin to show some tokens of that blindness in them which the prophets do oftentimes denounced unto them. Notwithstanding, he declareth by this that his covenant was not in vain, because he did at least gather some of that people unto himself, that the sparkles of the election may shine in the remnant which was saved freely. Luke doth moreover teach, that they did not believe the sayings of Paul, only so far forth that they subscribed unto them with a cold consent, but that they did testify their earnest affection, because they had joined themselves to Paul and Silas as companions, and provoked against themselves the hatred of their nation by the free profession of the gospel. For what meaneth this adjoining, save only because they professed that they allowed [approved] that doctrine which he delivered, and that they took his part? For there is nothing more contrary to faith, than if, when we know [recognize] the truth of God, we stand notwithstanding in doubt, and are loath to join ourselves to any side. If any man had rather expound it, that they did join themselves to Paul and Silas, because they were desirous to learn, that they might be better instructed at home; thereby doth also appear the lively heat of faith; and that doth always continue unmovable, that no man doth truly believe in Christ, save only he which doth give over himself to him, and doth freely and willingly fight over his banner.

Of religious Grecians a multitude. Because they had learned [imbibed] the first principles of godliness, they were nearer to the kingdom of God than others who had always [lain] laid in the filth of superstition. Notwithstanding, the question is, how the Grecians came by religion, who, being bewitched with wicked errors and dotings, were without God? as Paul teacheth, (Ephesians 2:12.) But we must know, that whither soever the Jews were exiled, there went with them some seed of godliness, and there was some smell [savor] of pure doctrine spread abroad. For their miserable scattering abroad was so turned unto a contrary end by the wonderful counsel of God, that it did gather those unto the true faith who did wander in error. And though religion were also corrupt among them with many wicked inventions, yet because most of the Gentiles were weary of their madness, they were by this short sum enticed unto Judaism, that nothing is more safe than the worship of one and the true God. Therefore, by religious Grecians understood those who had some taste of the true and lawful worship of God, so that they were not any longer given to gross idolatry. Though, as I have said, it is to be thought that it was only a light and obscure taste, which was far from true instruction. Wherefore, Luke doth improperly give them such an honorable title. But as the Spirit of God doth sometimes vouchsafe [to give] some rude beginning and first exercise of faith, or the only [mere] preparation, the name of faith, so they are called in this place religious, who, having taken their leave of idols, had begun to acknowledge one God.

And though that confused or obscure persuasion doth not deserve of itself to be counted religion, yet because it is a step whereby we come nearer unto God, it taketh the name of the consequent, as they call it, or of that which followeth. Yea, the blind and superstitious fear of God is sometimes called religion; not because it is so indeed, but improperly, to note the difference between a mean worship of God, and gross and Epicurish contempt. Nevertheless, let us know that the truth and the sound doctrine of the word of God is the rule of godliness, so that there can be no religion without the true light of understanding.

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.

(4) And some of them . . .—Obviously but a few in comparison with the “great multitude of the Greek proselytes of the gate. The Thessalonian Church was predominantly Gentile, some, apparently, won from idolatry without passing through Judaism (1Th_1:9). Some good MSS., indeed, express this, by reading, devout persons and Greeks.

Of the chief women not a few.—These, like the women in the Pisidian Antioch (Act_13:50), had probably come previously under Jewish influence. Here, However, they were attracted by the higher teaching of the Apostles.

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

4. And some of them believed (were persuaded)] For St Paul’s teaching was by arguments of which they all were able to form an estimate.

and consorted with] The notion conveyed by the Greek and by the English so far as its derivation is concerned is of “casting in their lot with the disciples,” deciding to join their community.

and of the devout Greeks] These were proselytes of the gate, heathens by birth, who had embraced in part the Jewish faith. (Cp. Act_13:43; Act_13:50, and below, Act_17:17.)

a great multitude] For these had not the prejudices which clung so close about the born Jews.

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.

And some of them believed,.... That is, some of the Jews, power went along with the word, and faith came by it, and they believed that Jesus of Nazareth was the true Messiah, and that what the apostle preached concerning him was the truth; and this they received in the love of it, and cordially embraced it, and made a profession of it:

and consorted with Paul and Silas; associated with them, and privately conversed with them, as well as publicly attended their ministry; for when souls are converted, they love to be in company with believers, and especially with the ministers of the Gospel, to hear their discourses, and learn from them the doctrines of grace:

and of the devout Greeks a great multitude; these were Gentiles who were proselytes to the Jewish religion; and these in greater numbers believed, and joined themselves to the apostles, and became followers of them, than there were of the Jews, who were the most averse to the Gospel, and were more hardened, and incredulous:

and of the chief women not a few; some of the wives of the principal men of the city were become proselytes to the Jews, and these attending synagogue worship, and hearing the discourses of Paul from time to time, were convinced and converted, and professed faith in Christ Jesus; and these converts laid the foundation of a Gospel church in Thessalonica, of which church Silvanus is said to be the first bishop; See Gill on Luk 10:1. In the "second" century there were martyrs for Christ here; and to the inhabitants of this place, Antonintus Pius the emperor wrote in behalf of the Christians there, to give them no disturbance (f): in the "third" century there was a church here; Tertullian (g) makes mention of it: in the "fourth" century (h) Theodosius the emperor was baptized at Thessalonica, by Acholius bishop of that place; who first asked him what faith he professed, to which he replied, that he embraced and professed that faith which the churches in Illyricum, who were not yet infected with the Arian heresy, namely the same which was of old delivered by the apostles, and afterwards confirmed at the synod at Nice; in this century Ireminus, Paulinus, and Alexander, were bishops of Thessalonica: in the "fifth" century it was a metropolitan of Macedonia, and Anysius was bishop of it, and so were Rufus and Anastasius: and that there was a church here in the "sixth" century is manifest from hence, that their bishops, for fear of the emperor Anastasius, agreed with Timothy bishop of Constantinople, whom the council at Chalcedon had anathematized; and in this age Pope Gregory, among others, wrote to Eusebius bishop of Thessalonica, that he would not receive any of a military habit into monasteries within three years: in the "seventh" century a bishop of this place assisted at the sixth council at Constantinople; and in the same age it was the seat of an archbishop: in the "eighth" century there was one Thomas bishop of this place, and also Theophilus, who was present at the Nicene synod; in the ninth century a bishop of Thessalonica was beaten with two hundred stripes, for being against image worship.

(f) Euseb. Eccles. Hist. l. 4. c. 26. (g) De Praescript. Heret. c. 36. (h) Magdeburg. Hist. Eccl. cent. 4. c. 3. p. 82. & c. 10. p. 659. cent. 5. c. 2. p. 6. c. 7. p. 418. cent. 6. c. 2. p. 7. cent. 7. c. 2. p. 5. c. 7. p. 115. cent. 8. c. 2. p. 7. cent. 9. c. 3. p. 15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 4. Consorted with Paul] Were knit unto them in the straitest bonds, as man and wife, brother and sister: Sanctior est copula cordis quam corporis. No such bond as religion, προσεκληρωθησαν.

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.

And consorted - Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance.

And of the devout Greeks - Religious Greeks; or, of those who worshipped God. Those are denoted who had renounced the worship of idols, and who attended on the worship of the synagogue, but who were not fully admitted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate.

And of the chief women - See the notes on Act 13:50.

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

And some of them, that is, of the Jews, in whose synagogue he preached, believed, and of those that[1] worshipped God, that is, of those who adored the only true God, though they had not submitted themselves to circumcision, and to the ceremonies of the Jewish law, and of the Gentiles, that is, of such as till that time had been heathens, and idolaters; so that here three sorts of persons were converted by St. Paul: 1. Jews; 2. worshippers of the true God that were not Jews; and 3. Gentiles. In this book of the Acts, mention is several times made of worshippers, to wit, of God, by which many understand Jewish proselytes: but as they neither were Jews already, nor perhaps ever designed to become Jews, we may distinguish two sorts of the Jewish proselytes. Some were proselytes to the Jewish religion, by a submission to circumcision, and to all the precepts and ceremonies of the Mosaic laws. These are also by some called proselytes of the covenant, being as much Jews as they who had been always so. Others are called proselytes of the gate, or proselytes to the God of the Jews, but not to the religion of the Jews. Of such seems to have been Cornelius, the centurion, (Acts x.) Lydia, (Acts xvi. 14.) and Titus Justus (Acts xviii. 7.) Such also seems to have been the eunuch of Candace, the queen of the Ethiopians, (Acts viii.) Naaman, the Syrian, after he was cured of his leprosy, (4 Kings vi. 17.) and many others, that lived in Judea, and in other countries. These, therefore, are called worshippers, meaning of the true God, though they embraced not the legal precepts and ceremonies of the Jews. See. Monsr. Heure’s Dictionary. (Witham)

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[BIBLIOGRAPHY]

De colentibus Gentilibusque. In the common Greek copies, there is no and, but only of the worshipping Gentiles, Greek: ton de sebomenon elleuon, but in other copies, Greek: kai ellenon.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Consorted with Paul and Silas; were so affected towards them, as that they were willing to take the same part or lot with them. The word imports the nearest and most intimate friendship and union; even such as is conjugal.

Devout Greeks; such of that nation as were become proselytes, who had renounced the idolatry and wicked conversation of the heathen, amongst whom they lived; and had joined themselves to the Jews; at least so far as to hear the law and the prophets read and expounded in their synagogues; and did worship but one God, and did injury unto none. Of these we frequently read in this book; as Act 17:17; 13:42,43.

Of the chief women not a few; a considerable number of these believed; yet, Act 13:50, such had stirred up persecution against Paul and Barnabas.

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

4. Some of them—Of Jews a small minority; of the Gentiles a multitude became Christians; so that at Thessalonica there was mainly a Gentile Church. “Ye turned from idols,” says he to them, (1Th_1:9,) “to serve the living God.”

Devout Greeks—Literally, worshipping Greeks. (See note on Act_13:16.)

Chief women—(See note on Act_13:50.) From their gallery or separating lattice these eminent ladies could hear the apostle’s Gospel, and whether Jew or Gentile, like the certain women of Luk_8:2-3, (where see notes,) they accepted the crucified Messiah. Yet while the apostle thus demonstrated a suffering Messiah, he must, as a counterpart, have drawn pictures of the Messiah on his throne of glory (Mat_25:31) so vivid as to leave a most solemn expectation of an immediate second advent on the minds of the young Church. (1Th_4:13-17.) Of this error, the pernicious effect then, as in all ages, even our own, was great. There were some who neglected the duties of this life, (2Th_3:6-12.) and the apostle was obliged to write his second epistle to them in order expressly to correct the conception that that day was at hand. (2Th_2:10.)

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

Were persuaded for believed, A.V (ejpeisqhsan). Consorted with; proseklhrwqhsan a word only found here in the New Testament, but, like so many other words in St. Luke"s vocabulary, found also in Pintarch, in the sense of being "associated with," or "attached to" any one; literally, to be assigned to any one by lot. (comp. the use of the simple verb ejklhrwqhmen, Eph_1:11) Of the devout Greeks. Observe the frequent proofs of the influence the synagogues had in bringing heathen to the knowledge of the true God. (see Act_17:12 Act_10:2 Act_11:21 Act_13:48 Act_14:1, etc.) The chief women (twn prwtwn). So in Act_13:50 toutouv thv pole means "the chief men of the city." And Luk_19:4-9, oiJ prwtoi tou laou are "the chief of the people" ("the principal men," R.V) It has been already remarked that St. Lake especially notices the instances of female piety. In Act_17:12 we have twn eujschmonwn in the same sense as the twn prwtwn in this verse.

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

Of the principal women, not a few - Our free thinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed as far as nature can go, in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions, and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the Gospel was a stronger evidence of the power of him whose strength is perfected in weakness, as a stronger assistance of the Holy Spirit was needful for them to overcome their natural fearfulness.

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

The foregoing verses acquaint us with St. Paul’s preaching at Thessalonica in the Jewish synagogue, as also with the argument he insisted upon; namely, that the Messiah, according to the scriptures, was to die, and rise again from the dead; and that Jesus, whom he preached, was that Messiah.

Now these verses before us, acquaint us with the different success which this sermon had upon the hearers: some believed, others were blinded; some were converted, others enraged.

O the different and contrary effects which the word has upon its hearers! opening the eyes of some, closing the eyes of others; to some it is a savour of death unto death. Those to whom the clearest light is afforded, who sinfully shut their eyes against it, and say they will not see; how just is it with God, to close their eyes judicially, and say they shall not see!

Observe, 2. How the apostle specifies, and particularly declares, the success which the preaching of the gospel had upon the people of Thessalonica, both good and bad.

The good success in the fourth verse; some (though few) of the Jews were converted; but many proselytes, and not a few of the Gentiles, and a considerable number of the devout women, and honourable matrons of the city.

The bad event and success is recorded, ver. 5. The unbelieving Jews called the lewd fellows of the city together into a confederacy with them, and raised a persecution against the apostles.

Thence note, 1. That the progress and prosperous success of the gospel ever was, is, and will be, a grievous eye-sore to the devil and his instruments.

Note, 2. That the worst enemies which the gospel ever met with in the world, are the unbelieving Jews. Here, the Jews which believed not, engaged the rabble on their sides, who are the fittest tools to raise persecution against the ministers of Christ: The Jews which believed not took certain lewd fellows of the baser sort, and assaulted, & c.

Note, 3. That the devil’s old method for raising persecution against the ministers and members of Jesus Christ, has been and still is, to lay the most grievous crimes falsely to the Christian’s charge. Here the apostles are charged with innovation and sedition, with turning the world upside down.

Thus afterwards, in the primitive times, whatever calamities came upon the state and kingdom, whatever commotions or tumults did arise in nations, presently Christianity was blamed, and instantly the Christians were cast to the lions; whereas it is not the gospel, but men’s corruption, which breeds disturbances: as it is not the sea, but the foulness of the stomach, that makes the man sea-sick.

Note, 4. How mercifully and marvellously the Lord delivered the apostles, Paul and Silas, at this time, out of the hands of their persecutors: They sought them in the house of Jason, but found them not. The devil now missed of his prey, for the Lord hid the apostles here, as he did the prophets bbefore, Jeremiah and Baruch, Jer 36:26 having more work and farther service for them to do. The wise husbandman doth not commit all his corn to the oven, but reserves some for seed.

Note, lastly, That as the panther, when it cannot come at the person, will fly upon and tear the picture in pieces, so these enraged persecutors, finding that the apostles were escaped their hands, fall foul upon Jason who had entertained them, and drag him before the rulers and magistrates, charging him as an abettor of treason; yet observe, how God overruled the hearts of these rulers, that they did offer no violence to Jason, but only took security of him, for his own and others’ appearance before them when called for: Thus the Lord knows how to deliver the godly out of tribulation, and to make a way for escape.

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

4. The effect of arguments and demonstrations so conclusive, accompanied by a private life so irreproachable, was quite decisive. (4) " Some of them believed, and adhered to Paul and Silas; of the devout Greeks a great multitude, and of the chief women not a few. " In this description the parties are distributed with great exactness. The expression "some of them" refers to the Jews, and indicates but a small number. Of the "devout Greeks," who were such Gentiles as had learned to worship God according to Jewish example, there was a "great multitude," and not a few of the "chief women," who were also Gentiles. The great majority of the converts, therefore, were Gentiles; and Paul afterward addresses them as such, saying, "You turned to God from idols, to serve the living and true God."

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.

4. πλῆθος πολύ with אABDE. Vulg. ‘multitudo magna.’

4. καί τινες ἐξ αὐτῶν ἐπείσθησαν, and some of them were persuaded. For the Apostle’s teaching was by arguments which they could fully appreciate.

καὶ προσεκληρώθησαν, and consorted with. But it should be kept in mind that the verb is passive. The literal sense is ‘they were allotted to.’ They joined the company of the Apostles, but there was a power which acted on them other than their mere inclination. They were inwardly moved to what they did.

τῶν τε σεβομένων Ἑλλήνων πλῆθος πολύ, and of the devout Greeks a great multitude. These were proselytes of the gate, heathens by birth, but having in part embraced the Jews’ religion (cf. Act 13:43; Act 13:50, and Act 17:17 of this chapter). Such men were likely to join St Paul in greater numbers, for they had not the prejudices of the born Jew.

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.

4. προσεκληρώθ.] were added (as if by lot, that being determined by God, who gave them the Holy Spirit of adoption: ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν, 1Th 2:13) to the great family of which Paul and Silas were members.

The sense is passive, not middle. The word is not uncommon in Philo.

σεβ. Ἑλλ.] See reff.

The aptitude of women for the reception of the Gospel several times appears in this book,—see above, ch. 16:13 ff., and below, vv. 12, 34.

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

Consorted with [προσεκληρωθησαν] . Only here in New Testament.

More strictly, "were added or allotted to."

Chief women. The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better than a slave. To educate her was to advertise her as a harlot. Her companions were principally children and slaves. In Macedonia, however, monuments were erected to women by public bodies; and records of male proper names are found, in Macedonian inscriptions, formed on the mother's name instead of on the father 's. Macedonian women were permitted to hold property, and were treated as mistresses of the house. These facts are born out by the account of Paul 's labors in Macedonia. In Thessalonica, Beroea, and Philippi we note additions of women of rank to the church; and their prominence in church affairs is indicated by Paul 's special appeal to two ladies in the church at Philippi to reconcile their differences, which had caused disturbance in the church, and by his commending them to his colleagues as women who had labored with him in the Lord (Phi 4:2, 3).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.