Teks -- Acts 17:1-4 (NET)

Paul and Silas at Thessalonica

17:1 After they traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. 17:2 Paul went to the Jews in the synagogue, as he customarily did, and on three Sabbath days he addressed them from the scriptures, 17:3 explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, “This Jesus I am proclaiming to you is the Christ.” 17:4 Some of them were persuaded and joined Paul and Silas, along with a large group of God-fearing Greeks and quite a few prominent women.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 17:1 - When they had passed through

When they had passed through ( diodeusantes ).

First aorist active participle of diodeuō , common verb in the Koiné (Polybius, Plutarch, lxx, etc.), but in the N.T. only here and Luk 8:1. It means literally to make one’ s way (hodos ) through (dia ). They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way.

Robertson: Act 17:1 - Amphipolis

Amphipolis ( tēn Amphipolin ).

So called because the Strymon flowed almost around (amphi ) it, the metropolis of Macedonia Prima, a free city, about 32 miles from Philippi, about three miles from the sea. Paul and Silas may have spent only a night here or longer.

Robertson: Act 17:1 - Apollonia

Apollonia ( tēn Apollōnian ).

Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way. So here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke’ s narrative that we have no way of filling up. There may have been no synagogues for one thing.

Robertson: Act 17:1 - To Thessalonica

To Thessalonica ( eis Thessalonikēn ).

There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1Th 1:8).

Robertson: Act 17:2 - As his custom was

As his custom was ( kata to eiōthos tōi Paulōi ).

The same construction in Luk 4:16 about Jesus in Nazareth (kata to eiōthos autōi ) with the second perfect active participle neuter singular from ethō . Paul’ s habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles.

Robertson: Act 17:2 - For three Sabbaths

For three Sabbaths ( epi sabbata tria ).

Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1Th 1:8. The church consisted mainly of Gentile converts (2Th 3:4, 2Th 3:7,2Th 3:8) and seems to have been well organized (1Th 5:12). He received help while there several times from Philippi (Phi 4:16) and even so worked night and day to support himself (1Th 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5:5; 2Th 2:1-12).

Robertson: Act 17:2 - Reasoned

Reasoned ( dielexato ).

First aorist middle indicative of dialegomai , old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf. dielegeto in Act 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (apo ) of his ideas.

Robertson: Act 17:3 - Opening and alleging

Opening and alleging ( dianoigōn kai paratithemenos ).

Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (dianoigō ) used by him of the interpretation of the Scriptures by Jesus (Luk 24:32) and of the opening of the mind of the disciples also by Jesus (Luk 24:45) and of the opening of Lydia’ s heart by the Lord (Act 16:14). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only "expounding"the Scriptures, he was also "propounding"(the old meaning of "allege") his doctrine or setting forth alongside the Scriptures (parȧtithemenos ), quoting the Scripture to prove his contention which was made in much conflict (1Th 2:2), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul’ s powerful arguments, for the Cross was a stumbling-block to the Jews (1Co 1:23).

Robertson: Act 17:3 - That it behoved the Christ to suffer

That it behoved the Christ to suffer ( hoti ton Christon edei pathein ).

The second aorist active infinitive is the subject of edei with ton Christon , the accusative of general reference. This is Paul’ s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luk 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Act 3:18 and Paul again in Act 26:23. The minor premise is the resurrection of Jesus from the dead.

Robertson: Act 17:3 - To rise again from the dead

To rise again from the dead ( anastēnai ek nekrōn ).

This second aorist active infinitive anastēnai is also the subject of edei . The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Th 4:14) and argued always from Scripture (1Co 15:3-4) and from his own experience (Act 9:22; Act 22:7; Act 26:8, Act 26:14; 1Co 15:8).

Robertson: Act 17:3 - This Jesus is the Christ

This Jesus is the Christ ( houtos estin ho Christos , ho Iēsous ).

More precisely, "This is the Messiah, viz., Jesus whom I am proclaiming unto you."This is the conclusion of Paul’ s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness.

Robertson: Act 17:4 - Some of them

Some of them ( tines exō autōn ).

That is of the Jews who were evidently largely afraid of the rabbis. Still "some"were persuaded (epeisthēsan , effective first aorist passive indicative) and "consorted with"(proseklērōthēsan ). This latter verb is also first aorist passive indicative of prosklēroō , a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from pros and klēros , to assign by lot. So then this small group of Jews were given Paul and Silas by God’ s grace.

Robertson: Act 17:4 - And of the devout Greeks a great multitude

And of the devout Greeks a great multitude ( tōn te sebomenōn Hellēnōn plēthos polu ).

These "God-fearers"among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul’ s appeal. In 1Th 1:9 Paul expressly says that they had "turned to God from idols,"proof that this church was mainly Gentile (cf. also 1Th 2:14).

Robertson: Act 17:4 - And of the chief women not a few

And of the chief women not a few ( gunaikōn te tōn prōtōn ouk oligai ).

Literally, "And of women the first not a few."That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Act 13:50 in Antioch in Pisidia who along with "the first men of the city"were stirred up against Paul. Here these women were openly friendly to Paul’ s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1Th 4:11). In 2Co 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Act 17:4, Act 17:5 to understand what Paul says in his Thessalonian Epistles.

Vincent: Act 17:3 - Opening and alleging

Opening and alleging

The latter word is rather propounding, or setting forth (παρατιθέμενος ) . See on set before, Luk 9:16; and commit, 1Pe 4:19. Bengel remarks, " Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel."

Vincent: Act 17:4 - Consorted with

Consorted with ( προσεκληρώθησαν )

Only here in New Testament. More strictly, " were added or allotted to."

Vincent: Act 17:4 - Chief women

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 borne 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, Phi 4:3).

Wesley: Act 17:1 - And taking their journey through Amphipolis and Apollonia

St. Luke seems to have been left at Philippi; and to have continued in those parts, travelling from place to place among the Churches, till St. Paul returned thither. For here he leaves off speaking of himself as one of St. Paul's company; neither does he resume that style, till we find them together there, Act 20:5-6. After this he constantly uses it to the end of the history. Amphipolis and Apollonia were cities of Macedonia.

Wesley: Act 17:2 - And Paul, according to his custom

Of doing all things, as far as might be, in a regular manner, went in to them three Sabbath days - Not excluding the days between.

Wesley: Act 17:4 - Of the principal women, not a few

Our free thinkers pique themselves upon observing, that women are more religious than men; and this, in compliment both to religion and good manners, they impute to the weakness of their understandings. And indeed as far as nature can go, in imitating religion by performing the outward acts of it, this picture of religion may make a fairer show in women than in men, both by reason of their more tender passions, and their modesty, which will make those actions appear to more advantage. But in the case of true religion, which always implies taking up the cross, especially in time of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the Gospel was a stronger evidence of the power of him whose strength is perfected in weakness, as a stronger assistance of the Holy Spirit was needful for them to overcome their natural fearfulness.

JFB: Act 17:1 - when they had passed through Amphipolis

Thirty-three miles southwest of Philippi, on the river Strymon, and at the head of the gulf of that name, on the northern coast of the Ægean Sea.

JFB: Act 17:1 - and Apollonia

About thirty miles southwest of Amphipolis; but the exact site is not known.

JFB: Act 17:1 - they came to Thessalonica

About thirty-seven miles due west from Apollonia, at the head of the Thermaic (or Thessalonian) Gulf, at the northwestern extremity of the Ægean Sea; the principal and most populous city in Macedonia. "We see at once how appropriate a place it was for one of the starting-points of the Gospel in Europe, and can appreciate the force of what Paul said to the Thessalonians within a few months of his departure from them: "From you, the word of the Lord sounded forth like a trumpet, not only in Macedonia and Achaia, but in every place,"" (1Th 1:8) [HOWSON].

JFB: Act 17:1 - where was a synagogue of the Jews

Implying that (as at Philippi) there was none at Amphipolis and Apollonia.

JFB: Act 17:2-4 - Paul, as his manner was

Always to begin with the Jews.

JFB: Act 17:2-4 - went in unto them

In writing to the converts but a few months after this, he reminds them of the courage and superiority to indignity, for the Gospel's sake, which this required after the shameful treatment he had so lately experienced at Philippi (1Th 2:2).

JFB: Act 17:3 - Opening and alleging that Christ must needs have suffered, &c.

His preaching, it seems, was chiefly expository, and designed to establish from the Old Testament Scriptures (1) that the predicted Messiah was to be a suffering and dying, and therefore a rising, Messiah; (2) that this Messiah was none other than Jesus of Nazareth.

JFB: Act 17:4 - consorted

Cast in their lot.

JFB: Act 17:4 - with Paul and Silas

Compare 2Co 8:5.

JFB: Act 17:4 - 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 (1Th 1:9-10). During his stay, while Paul supported himself by his own labor (1Th 2:9; 2Th 3:7-9), he received supplies once and again from the Philippians, of which he makes honorable acknowledgment (Phi 4:15-16).

Clarke: Act 17:1 - Passed through Amphipolis

Passed through Amphipolis - This city was the metropolis of the first division of Macedonia, as made by Paulus Aemilius: see the note on Act 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

Clarke: Act 17:1 - Apollonia

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

Clarke: Act 17:1 - Thessalonica

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

Clarke: Act 17:1 - A synagogue of the Jews

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, Act 16:13. At Thessalonica alone they appear to have had a synagogue.

Clarke: Act 17:2 - As his manner was

As his manner was - He constantly offered salvation first to the Jews; and for this purpose attended their Sabbath-days’ meetings at their synagogues.

Clarke: Act 17:3 - Opening and alleging

Opening and alleging - Παρατιθεμνος, Proving by citations. His method seems to have been this

1st. He collected the scriptures that spoke of the Messiah

2d. He applied these to Jesus Christ, showing that in him all these scriptures were fulfilled, and that he was the Savior of whom they were in expectation. He showed also that the Christ, or Messiah, must needs suffer - that this was predicted, and was an essential mark of the true Messiah. By proving this point, he corrected their false notion of a triumphant Messiah, and thus removed the scandal of the cross.

Clarke: Act 17:4 - The devout Greeks

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.

Calvin: Act 17:1 - They came to Thessalonica

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 though that even now there were some who on the first Sabbath refused sound doctrine, but their frowardness − ²⁴¹ did not hinder him, but that he came again upon other Sabbaths. −

Calvin: Act 17:2 - He disputed

2.He disputed Luke setteth down first what was the sum of the disputation; to wit, that Jesus, the son of Mary, is Christ, who was promised in times past in the law and the prophets, who, by the sacrifice of his death, did make satisfaction for the sins of the world, and brought righteousness and life by his resurrection; secondly, how he proved that which he taught. Let us handle this second member first. Luke saith that he disputed out of the Scriptures; therefore the proofs of faith must be fet from [sought at] the mouth of God alone. If we dispute about matters which concern men, then let human reasons take place; but in the doctrine of faith, the authority of God alone must reign, and upon it must we depend. −

All men confess that this is true, that we must stay ourselves upon God alone; yet there be but a few which hear him speak in the Scriptures. But and if that maxim take place among us, − ²⁴² that the Scripture cometh of God, the rule either of teaching or of learning ought to be taken nowhere else. Whereby it doth also appear with what devilish fury the Papists are driven, when they deny that there can any certainty be gathered out of the Scriptures; and, therefore, they hold that we must stand to the decrees of men. For I demand of them whether Paul did observe a right order in disputing or no? at least, let them blush for shame, that the Word of the Lord was more reverenced in an unbelieving nation than it is at this day among them. The Jews admit Paul, and suffer him when he disputeth out of the Scriptures; the Pope and all his count it a mere mock when the Scripture is cited; as if God did speak doubtfully there, and did with vain boughts − ²⁴³ mock men. Hereunto is added, that there is at this day much more light in the Scriptures, and the truth of God shineth there more clearly than in the law and the prophets. For in the gospel, Christ, who is the Son of righteousness, doth shed out his beam with perfect brightness upon us; for which cause the blasphemy of the Papists is the more intolerable, whilst that they will make the Word of God as yet uncertain. But let us know, as faith can be grounded nowhere else than in the Word of the Lord, so we must only stand to the testimony thereof in all controversies. −

Calvin: Act 17:3 - Opening

3.Opening In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning Christ, there come three things in question, Whether he be, who he is, and what he is. If Paul had had to deal with the Gentiles, he must have fet his beginning farther; − ²⁴⁴ because they had heard nothing concerning Christ; neither do profane men conceive that they need a Mediator. But this point was out of doubt among the Jews, to whom the Mediator was promised; wherefore Paul omitteth that as superfluous, which was received by common consent of all men. But because there was nothing more hard than to bring the Jews to confess that Jesus who was crucified was the Redeemer, therefore Paul beginneth with this, that it was meet that Christ should die, that he may remove the stumbling-block of the cross. And yet we must not think that he recited the bare history, but he taketh on undoubtedly principle, that the causes were showed why Christ must have suffered and rise again; to wit, because he preached of the ruin of mankind, of sin and of the punishment thereof, of the judgment of God, and of the eternal curse wherein we are all enwrapped. For even the Scripture calleth us hither, when it foretelleth the death of Christ. As Isaias saith not simply that Christ should die, but plainly expressing, because [that] we have all erred, and every one hath gone his own way, he assigneth the cause of his death, that God hath laid upon him all our iniquities; that the chastisement of our peace is upon him, that by his stripes we may be healed; that by making satisfaction for us, he hath purchased righteousness for us, ( Isa 53:4.) So doth Daniel show the force and fruit of his death in his 9 ^th chapter, ( Dan 9:24,) when he saith that sin must be sealed up, that eternal righteousness may succeed. −

And, surely, there is no more apt or effectual way to prove the office of Christ, than when men, being humbled with the feeling of their miseries, see that there is no hope left, unless they be reconciled by the sacrifice of Christ. Then laying away their pride, they humbly embrace his cross, whereof they were before both weary and ashamed. Therefore, we must come unto the same fountains at this day, from which Paul fetteth [fetcheth] the proof of the death and resurrection of Christ. And that definition brought great light to the second chapter. It had not been so easy a matter for Paul to prove, and certainly to gather, that the Son of Mary is Christ, unless the Jews had been taught before what manner of Redeemer they were to hope for. And when that doth once appear, it doth only remain that those things be applied to Christ which the Scripture doth attribute to the Mediator. But this is the sum of our faith, that we know that the Son of Mary is that Christ and Mediator which God promised from the beginning; that done, that we know and understood why he died and rose again; that we do not feign to ourselves any earthly king, but that we seek in him righteousness, and all parts of our salvation; both which things Paul is said to have proved out of the Scriptures. We must know that the Jews were not so blockish, nor so impudent, as they be at this day. Paul might have drawn arguments from the sacrifices and from all the worship of the law, whereat the Jews gnarl at this day like dogs. It is well known how unseemly they rent and corrupt other places of Scripture. At that day they had some courtesy − ²⁴⁵ in them; also they did somewhat reverence the Scripture, so that they were not altogether such as would not be taught; at this day the veil is laid over their hearts, ( 2Co 3:15,) so that they can see no more in the clear light than moles. −

Calvin: Act 17:4 - Certain of them believed // Of religious Grecians a multitude

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. − ²⁴⁶ 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, ( Eph 2:12.) But we must know, that whither soever the Jews were exiled, there went with them some seed of godliness, − ²⁴⁷ 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 − ²⁴⁸ 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, − ²⁴⁹ 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.

Defender: Act 17:2 - reasoned with them

Paul was surely one of the most effective witnesses for the Lord who ever lived, so his "manner" of witnessing is highly instructive. His manner in the Thessalonian synagogue is said to have been typical, "[reasoning] with them out of the Scriptures." This is more than just reading or quoting a set of proof-texts. Such reasoning requires logical argumentation, graciously presented, based on thorough study of the Word (1Pe 3:15; 2Ti 2:15; Col 4:6). This was all in the context, also, of full belief in the divine authority of the Scriptures, on the part of both speakers and hearers. The audience in the synagogue already believed in God the Creator and in the absolute truth of Scripture, so Paul could proceed from that foundation."

Defender: Act 17:3 - from the dead

Since the congregation in the synagogue already believed the Scriptures, Paul could proceed to use the Scriptures to prove that the promised Messiah must die and rise again, and then that Jesus was, indeed, the promised Messiah, using the strong evidence of fulfilled prophecy and the historical bodily resurrection. This can be a general pattern for leading to Christ those people who already believe in the God of creation and His inspired word. For those who are hostile or skeptical, however, a different approach is needed. The two recorded cases when Paul preached to pagans indicate this (see Act 14:8-18, note; 17:15-34, note)."

TSK: Act 17:1 - Thessalonica // where

Thessalonica : Act 20:4, Act 27:2; Phi 4:16; 1Th 1:1; 2Th 1:1; 2Ti 4:10

where : Act 14:1, Act 15:21, Act 16:13

TSK: Act 17:2 - as // went // reasoned

as : Luk 4:16; Joh 18:20

went : Act 17:10,Act 17:17, Act 9:20, Act 13:5, Act 14:1, Act 18:4, Act 19:8

reasoned : Act 24:25, Act 28:23; 1Sa 12:7; Isa 1:18; Heb. 7:1-10:39

TSK: Act 17:3 - Opening // Christ // this // whom I preach

Opening : Acts 2:16-36, Act 3:22-26, Act 13:26-39

Christ : Luk 24:26, Luk 24:27, Luk 24:32, Luk 24:44, Luk 24:46; 1Co 15:3, 1Co 15:4; 1Th 1:5, 1Th 1:6

this : Act 2:36, Act 9:22, Act 18:28; Gal 3:1

whom I preach : Act 1:4

TSK: Act 17:4 - some // consorted // Silas // the devout // and of the chief

some : Act 17:34, Act 2:41, Act 2:42, Act 2:44, Act 4:23, Act 5:12-14, Act 14:1, Act 14:4, Act 28:24; Pro 9:6, Pro 13:20; Son 1:7, Son 1:8; Son 6:1; Zec 2:11, Zec 8:20-23; 2Co 6:17, 2Co 6:18

consorted : 2Co 8:5

Silas : Act 15:22, Act 15:27, Act 15:32, Act 15:40

the devout : Act 17:17, Act 13:43, Act 16:3, Act 18:4, Act 19:10, Act 21:28

and of the chief : Act 17:12, Act 13:50

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 17:1 - Araphipolis // Apollonia // Thessalonica // Where was a synagogue of the Jews

Act 17:1-4 Paul preaching in the synagogue at Thessalonica, some

believe, both Jews and Greeks.

Act 17:5-11 The unbelieving Jews raise an uproar.

Act 17:10-12 Paul and Silas are sent to Berea: the Berean Jews are

commended for searching the Scriptures.

Act 17:13-15 The Jews of Thessalonica follow and drive Paul from Berea.

Act 17:16-21 At Athens Paul disputing is carried before the court

of Areopagus.

Act 17:22-31 He preacheth the living God, to the Athenians

unknown: his general call to repentance; the

resurrection of Christ; and his coming to judgment.

Act 17:32-34 Some mock, others believe.

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.

Poole: Act 17:2 - As his manner was // Out of the Scriptures // it is because they have no light in them

As his manner was who was faithful unto him that had called him, and took all occasions to do his Master’ s work.

Out of the Scriptures the law and the prophets, which they owned to be of Divine authority; and from the Holy Scriptures alone, all knowledge in the things of God and of our salvation must be fetched. If any speak of these matters not according to them,

it is because they have no light in them Isa 8:20 . What scriptures St. Paul alleged are not set down; but they were such as our Saviour had made use of, Luk 24:27 , for the same purpose. This was customary with Paul, to preach these things unto the Jews first, as Act 13:46 , till they had put the word of God from them by their incredulity.

Poole: Act 17:3 - Opening // And alleging, that Christ must needs have suffered

Opening the scriptures which he had quoted. The very entrance into God’ s word giveth light, Psa 119:130 .

And alleging, that Christ must needs have suffered making the truth concerning our Saviour, which he preached, so plain to the eye of their understanding, as any thing which is exposed to the view of our bodily eyes. Comparing the words of the prophets concerning Christ, with those things which were done and suffered by him, Psa 22:6 Isa 53:1-12 Mat 16:21 Luk 24:26,46 .

That this Jesus, whom I preach unto you, is Christ; that Jesus whom Paul preached was the true and only Messiah, and that what was written of the Messiah was fulfilled in him.

Poole: Act 17:4 - Consorted with Paul and Silas // Devout Greeks // Of the chief women not a few

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.

Haydock: Act 17:2

It was customary with St. Paul to open the Scriptures first to the Jews, (Acts xiii. 46.) and to argue with them from the law and the prophets. (Acts xxviii. 23.) St. Paul made use of the same passages of Scripture to convince the Jews, as Jesus Christ did on a similar occasion. (Mat. Polus.)

Haydock: Act 17:3 - That the Christ was to suffer // And that this is Jesus Christ, whom I preach to you

That the Christ was to suffer. The suffering of Christ was the great stumbling-block to the Jews, which St. Paul now attempted to remove, by shewing them from the Scripture, that this was one of the necessary characters of the Messias, contained in the prophets. All the other marks were likewise accomplished in Christ. (Denis the Carthusian) ---

And that this is Jesus Christ, whom I preach to you. The transition from an oblique to a direct mode of speech is very common, especially in the holy Scriptures.

Haydock: Act 17:4 - And some of them // De colentibus Gentilibusque

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.

Gill: Act 17:1 - Now when they had passed through Amphipolls // and Apollonia // they came to Thessalonica // where was a synagogue of the Jews

Now when they had passed through Amphipolls,.... A city of Macedonia, where it is placed by Pliny ^q; according to Ptolomy ^r, it was in that part of Macedonia, which is called Edonis, and was near Philippi, and lay in the way from thence to Thessalonica; Harpocratian ^s says, it was a city of Thrace, formerly called "the Nine Ways"; it was upon the borders of Thrace, and had its name Amphipolis from the river Strymon running on both sides of it, making it a peninsula; it was also called Crademna, and Anadraemum; it is now in the hands of the Turks, and by them called Empoli; this city was originally built by Cimon the Athenian, into which he sent ten thousand Athenians for a colony, as the writer of his life reports ^t. The apostle only passed through this place; it does not appear that he at all preached in it, or at any other time, nor do we read of it in ecclesiastical history, nor of the following place:

and Apollonia; this is also placed by Pliny ^u in Macedonia, and is said by him to have been formerly a colony of the Corinthians, and about seven miles from the sea; and by Ptolomy ^w, in that part of Macedonia called Mygdonia, and with him its name is Apollonia of Mygdonia; it was situated by the river Echedorus, and was famous for Augustus Caesar's learning Greek here, and is now called Ceres: there was another of this name in the region of Pentapolis, and was one of the five ^x cities in it; and another in Palestine mentioned by Pliny ^y, along with Caesarea; and by Josephus ^z, with Joppa, Jamnia, Azotus, &c. but this was near Thessalonica; it is said to be about twenty miles from it: here also the apostle did not stay to preach the Gospel, nor is there any mention made of it elsewhere in the Acts of the Apostles, and yet Marcus, sister's son to Barnabas, is said to be bishop of Apollonia; See Gill on Luk 10:1, but whether the same place with this, or whether fact, is not certain;

they came to Thessalonica; a free city of Macedonia ^a; it was formerly called Halis ^b, and sometimes Therme; it had its name of Thessalonica from the victory which Philip king of Macedon obtained over the Thessalians; and not from his daughter Thessalonica, the wife of Cassander, who also had her name from the same victory: in this place a sedition being raised, and some magistrates killed, Theodosius the Roman emperor suffered seven thousand men to be slain; and when he came to Milain, Ambrose bishop of that place having heard of it, would not suffer him to enter into the church and receive the Lord's supper, until he repented of his sin, and made public confession of it ^c. Thessalonica has been since the head of a new kingdom erected by Boniface marquis of Montferrat; it was for some time in the hands of the Venetians, but was taken from them by Amurath emperor of the Turks ^d. The Italians call it now Saloniki; it has been since inhabited by Christians, Turks, and Jews, and chiefly by the latter, their number, according to their own account, is fourteen thousand, and their synagogues fourscore. There always were many Jews in this place, and so there were when the apostle was here, for it follows;

where was a synagogue of the Jews; it seems as if there was none, neither in Philippi, nor in Amphipolis, nor in Apollonia: why these two last places should be passed through by the apostle, without making any stay at them, cannot be said; it is very likely he had, as in some other instances before, some particular directions from the Spirit of God, there being none of the chosen vessels of salvation to be called there, at least, at this time, when there were many at Thessalonica.

Gill: Act 17:2 - And Paul, as his manner was, went in unto them // and three sabbath days reasoned with them out of the Scriptures

And Paul, as his manner was, went in unto them,.... To the Jews in their synagogue; for though the Jews had put away the Gospel from them, and the apostle had turned to the Gentiles; yet he still retained a great affection for his countrymen the Jews, and as often as he had opportunity, attended their synagogues, in order to preach the Gospel to them;

and three sabbath days reasoned with them out of the Scriptures: that is, out of the Old Testament, concerning the Messiah, the characters of him, the work that he was to do, and how he was to suffer and die for the sins of men; and this he did three weeks running, going to their synagogue every sabbath day, when and where the Jews met for worship; and made use of books, which they allowed of, and of arguments they could not disprove.

Gill: Act 17:3 - Opening // and alleging, that Christ must needs have suffered, and risen again from the dead // and that this Jesus whom I preach unto you is Christ

Opening,.... That is, the Scriptures of the Old Testament, explaining and expounding them, giving the true sense of them; so this word is frequently used in Jewish writings ^e, as that such a Rabbi פתח, "opened", such a Scripture:

and alleging, that Christ must needs have suffered, and risen again from the dead; he set this matter in a clear light, and made it plain and manifest, from the writings of the Old Testament, that there was a necessity of the Messiah's suffering and rising from the dead; or otherwise these Scriptures would not have been fulfilled, which have said that so it must be; for these things were not only necessary on account of God's decrees, and the covenant transactions the Son of God entered into, and on the account of the salvation of his people; but because of the types, promises, and prophecies of the Old Testament: the Scriptures which the apostle opened and set before them, and reasoned upon, showing the necessity of these things, very likely were such as these, Gen 3:15 Isa 53:1 with many others:

and that this Jesus whom I preach unto you is Christ; he showed that all the things which were spoken of Christ, or the Messiah, in those Scriptures, were fulfilled in Jesus of Nazareth, who was the subject matter, the sum and substance of his ministry; and therefore he must be the Messiah, and the only Saviour and Redeemer of lost sinners.

Gill: Act 17:4 - And some of them believed // and consorted with Paul and Silas // and of the devout Greeks a great multitude // and of the chief women not a few

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.