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.

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.

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.

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).

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.

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).

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.

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).

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.

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).

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.

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.

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).

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.

Moved with jealousy ( zēlōsantes ).

Both our English words, zeal and jealousy , are from the Greek zēlos . In Act 13:45 the Jews (rabbis) "were filled with jealousy"(eplēsthēsan zēlou ). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1Th 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.).

Took unto them ( proslabomenoi ).

Second aorist middle (indirect, to themselves) participle of proslambanō , old and common verb.

Certain vile fellows of the rabble ( tōn agoraiōn andras tinas ponērous ).

The agora or market-place was the natural resort for those with nothing to do (Mat 20:4) like the court-house square today or various parks in our cities where bench-warmers flock. Plato ( Protagoras 347 C) calls these agoraioi (common word, but in N.T. only here and Act 19:38) idlers or good-for-nothing fellows. They are in every city and such "bums"are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Th 3:10.) "doing nothing but doing about."So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari ).

Gathering a crowd ( ochlopoiēsantes ).

Literally, making or getting (poieō ) a crowd (ochlos ), a word not found elsewhere. Probably right in the agora itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular.

Set the city on an uproar ( ethoruboun ).

Imperfect active of thorubeō , from thorubos (tumult), old verb, but in the N.T. only here and Act 20:10; Mat 9:23; Mar 4:39. They kept up the din, this combination of rabbis and rabble.

Assaulting the house of Jason ( epistantes tēi oikiāi Iasonos ).

Second aorist (ingressive) active of ephistēmi , taking a stand against, rushing at, because he was Paul’ s host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. Jos 1:7).

They sought ( ezētoun ).

Imperfect active. They burst into the house and searched up and down.

Them ( autous ).

Paul and Silas. They were getting ready to have a lynching party.

When they found them not ( mē heurontes ).

Usual negative mē with the participle in the Koiné , second aorist (effective) active participle, complete failure with all the noise and "bums."

They dragged ( esuron ).

Imperfect active, vivid picture, they were dragging (literally). See note on Act 8:3; and note on Act 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know.

Before the rulers of the city ( epi tous politarchas ).

This word does not occur in Greek literature and used to be cited as an example of Luke’ s blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb politarcheō occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city."

Crying ( boōntes ).

Yelling as if the house was on fire like the mob in Jerusalem (Act 21:28).

These that have turned the world upside down ( hoi tēn oikoumenēn anastatōsantes ).

The use of oikoumenēn (supply genō or chōran , the inhabited earth, present passive participle of oikeō ) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Luk 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (Act 17:5) was created by the rabbis and the hired loafers. The verb anastatoō (here first aorist active participle) does not occur in the ancient writers, but is in lxx and in Act 17:6; Act 21:38; Gal 5:12. It occurs also in Harpocration (a.d. 4th cent.) and about 100 b.c. exanastatoō is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 a.d. (Oxyrhynchus Pap. no. 119, 10) "the bad boy"uses it = "he upsets me"or "he drives me out of my senses"(anastatoi me ). See Deissmann, Light from the Ancient East , pp. 84f. It is not a "Biblical word"at all, but belongs to the current Koiné. It is a vigorous and graphic term.

Whom Jason hath received ( hous hupodedektai Iasōn ).

Present perfect middle indicative of hupodechomai , to entertain, old verb, but in N.T. only in Luk 10:38; Luk 19:6; Act 17:7; Jam 2:25. This is Jason’ s crime and he is the prisoner before the politarchs.

These all ( houtoi pantes ).

Jason, the "brethren"of Act 17:6, Paul and Silas, and all Christians everywhere.

Contrary ( apenanti ).

Late compound preposition (apo , en , anti ) found in Polybius, lxx, here only in the N.T.

The decrees of Caesar ( tōn dogmatōn Kaisaros ).

This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Act 18:2).

Saying that there is another king, one Jesus ( Basilea heteron legontes einai Iēsoun ).

Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes . Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mar 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luk 23:2) and Pilate had to notice it. "Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus "(Page). The Jews here, as before Pilate (Joh 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul’ s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

They troubled the multitude and the rulers ( etaraxan ton ochlon kai tous politarchas ).

First aorist active of tarassō , old verb to agitate. The excitement of the multitude "agitated"the politarchs still more. To the people it meant a revolution, to the politarchs a charge of complicity in treason if they let it pass. They had no way to disprove the charge of treason and Paul and Silas were not present.

When they had taken security ( labontes to hikanon ).

A Greek idiom=Latin satis accipere , to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1Th 2:17. Paul may refer to this in mentioning his inability to visit these Thessalonians again. The idiom lambanein to hikanon now is found in two inscriptions of the second century a.d. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 a.d. 22 the corresponding phrase dounai heikanon ("to give security") appears.

They let them go ( apelusan autous ).

The charge was serious but the proof slim so that the politarchs were glad to be rid of the case.

Immediately by night ( eutheōs dia nuktos ).

Paul’ s work had not been in vain in Thessalonica (1Th 1:7.; 1Th 2:13, 1Th 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Act 20:4) and Aristarchus will go on with him to Rome (Act 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1Th 2:14; 1Th 3:1-5; 2Th 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people.

Went ( apēiesan ).

Imperfect third plural active of apeimi , old verb to go away, here alone in the N.T. A literary, almost Atticistic, form instead of apēlthon .

Into the synagogue of the Jews ( eis tēn sunagōgēn tōn Ioudaiōn ).

Paul’ s usual custom and he lost no time about it. Enough Jews here to have a synagogue.

More noble than those ( eugenesteroi tōn ).

Comparative form of eugenēs , old and common adjective, but in N.T. only here and Luk 19:12; 1Co 1:26. Followed by ablative case tōn as often after the comparative.

With all readiness of mind ( meta pāsēs prothumias ).

Old word from prothumos (pro , thumos ) and means eagerness, rushing forward. In the N.T. only here and 2Co 8:11-19; 2Co 9:2. In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors.

Examining the Scriptures daily ( kath' hēmeran anakrinontes tas graphas ).

Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (anakrinō means to sift up and down, make careful and exact research as in legal processes as in Act 4:9; Act 12:19, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating.

Whether these things were so ( ei echoi tauta houtōs ).

Literally, "if these things had it thus."The present optative in the indirect question represents an original present indicative as in Luk 1:29 (Robertson, Grammar , pp. 1043f.). This use of ei with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in Act 17:27; Act 20:16; Act 24:19; Act 27:12 (Robertson, Grammar , p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul’ s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey).

Many therefore ( Polloi men oun ).

As a result of this Bible study.

Also of the Greek women of honourable estate.

The word Hellēnis means Greek woman, but the word gunē is added. In particular women of rank (euschēmonōn , from eu and echō , graceful figure and the honourable standing) as in Act 13:50 (Mar 15:43). Probably Luke means by implication that the "men"(andrōn ) were also noble Greeks though he does not expressly say so. So then the Jews were more open to the message, the proselytes or God-fearers followed suit, with "not a few"(ouk oligoi ) real Greeks (both men and women) believing. It was quick and fine work.

Was proclaimed ( katēggelē ).

Second aorist passive indicative of kataggellō , common late verb as in Act 16:21.

Of Paul ( hupo Paulou ).

By Paul, of course.

Stirring up and troubling the multitudes ( saleuontes kai tarassontes tous ochlous ).

Shaking the crowds like an earthquake (Act 4:31) and disturbing like a tornado (Act 17:8). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Act 20:4) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas.

And then immediately ( eutheōs de tote ).

They acted swiftly as in Thessalonica.

Sent forth ( exapesteilan ).

Double compound (exō , apo , both out and away) common in late Greek. First aorist active indicative (exapostellō , liquid verb). Same form in Act 9:30.

As far as to the sea ( heōs epi tēn thalassan ).

It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1Th 1:7.).

But they that conducted Paul ( hoi de kathistanontes ton Paulon ).

Articular present active participle of kathistanō (late form in A B of kathistēmi or kathistaō ), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the lxx (Joshua 6:23) and old Greek also.

To Athens ( heōs Athēnōn ).

To make sure of his safe arrival.

That they should come to him with all speed ( hina hōs tachista elthōsin pros auton ).

Note the neat Greek idiom hōs tachista as quickly as possible (good Attic idiom). The indirect command and purpose (hinȧelthōsin , second aorist active subjunctive) is also neat Greek (Robertson, Grammar , p. 1046).

Departed ( exēiesan ).

Imperfect active of exeimi , old Greek word, but rare in N.T. All in Acts (Act 13:42; Act 17:15; Act 20:7; Act 27:43)

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."

Consorted with ( προσεκληρώθησαν )

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 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).

Of the baser sort ( ἀγοραίων )

From ἀγορά , the market-place; hence loungers in the market-place; the rabble. Cicero calls them subrostrani, those who hung round the rostra, or platform for speakers in the forum; and Plautus, subbasilicani, the loungers round the court-house or exchange. The word occurs only here and Act 19:38, on which see note.

Gathered a company ( ὀχλοποιήσαντες )

Rev., better, a crowd. Only here in New Testament.

Rulers of the city ( πολιτάρχας )

Another illustration of Luke's accuracy. Note that the magistrates are called by a different name from those at Philippi. Thessalonica was not a colony, but a free city (see on colony, Act 16:12), and was governed by its own rulers, whose titles accordingly did not follow those of Roman magistrates. The word occurs only here and Act 17:8, and has been found in an inscription on an arch at Thessalonica, where the names of the seven politarchs are mentioned. The arch is thought by antiquarians to have been standing in Paul's time.

Contrary to the decrees of Caesar

The charge at Philippi was that of introducing new customs; but as Thessalonica was not a colony, that charge could have no force there. The accusation substituted is that of treason against the emperor; that of which Jesus was accused before Pilate. " The law of treason, by which the ancient legislators of the republic had sought to protect popular liberty from the encroachments of tyranny,...was gradually concentrated upon the emperor alone, the sole impersonation of the sovereign people. The definition of the crime itself was loose and elastic, such as equally became the jealousy of a licentious republic or of a despotic usurper" (Merivale, " History of the Romans under the Empire" ).

Security ( τὸ ἱκανὸν )

See on Luk 7:6. Bail, either personal or by a deposit of money. A law term. They engaged that the public peace should not be violated, and that the authors of the disturbance should leave the city.

Searched

Or examined. See on Luk 23:14.

Honorable women

See on Act 17:4, and Mar 15:43.

They that conducted ( καθιστῶντες )

Lit., brought to the spot. Note the different word employed, Act 15:3 (see note there).

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.

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.

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.

Or generous. To be teachable in the things of God is true generosity of soul. The receiving the word with all readiness of mind, and the most accurate search into the truth, are well consistent.

Of the Jews.

Who were followed by their husbands.

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.

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

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].

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

Always to begin with the Jews.

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).

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.

Cast in their lot.

Compare 2Co 8:5.

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).

Seeing their influence undermined by this stranger.

Better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character.

Rather, "having raised a mob."

With whom Paul and Silas abode (Act 17:7), one of Paul's kinsmen, apparently (Rom 16:21), and from his name, which was sometimes used as a Greek form of the word Joshua [GROTIUS], probably a Hellenistic Jew.

Jason's lodgers.

Literally, "the politarchs"; the very name given to the magistrates of Thessalonica in an inscription on a still remaining arch of the city--so minute is the accuracy of this history.

(See on Act 16:20).

Meaning, probably, nothing but what is specified in the next words.

(See on Joh 19:12).

"the others"--probably making them deposit a money pledge that the preachers should not again endanger the public peace.

For it would have been as useless as rash to attempt any further preaching at that time, and the conviction of this probably made his friends the more willing to pledge themselves against any present continuance of missionary effort.

Fifty or sixty miles southwest of Thessalonica; a town even still of considerable population and importance.

The comparison is between the Jews of the two places; for the triumphs of the Gospel at Thessalonica were mostly among the Gentiles. See on Act 17:2-4.

Heard it not only without prejudice, but with eager interest, "in an honest and good heart" (Luk 8:17), with sincere desire to be taught aright (see Joh 7:17). Mark the "nobility" ascribed to this state of mind.

Whether the Christian interpretation which the apostle put upon the Old Testament Scriptures was the true one.

Convinced that Jesus of Nazareth whom Paul preached was indeed the great Promise and Burden of the Old Testament. From this it is undeniable, (1) that the people, no less than the ministers of the Church, are entitled and bound to search the Scriptures; (2) that they are entitled and bound to judge, on their own responsibility, whether the teaching they receive from the ministers of the Church is according to the word of God; (3) that no faith but such as results from personal conviction ought to be demanded, or is of any avail.

Which were Greeks.

"The upper classes in these European-Greek and Romanized towns were probably better educated than those of Asia Minor" [WEBSTER and WILKINSON].

"like hunters upon their prey, as they had done before from Iconium to Lystra" [HOWSON].

The converts gathered at Berea.

As before from Jerusalem (Act 9:30), and from Thessalonica (Act 17:10). How long he stayed at Berea we know not; but as we know that he longed and expected soon to return to the Thessalonians (1Th 2:17), it is probable he remained some weeks at least, and only abandoned his intention of revisiting Thessalonica at that time when the virulence of his enemies there, stimulated by his success at Berea, brought them down thither to counterwork him.

Rather, perhaps, "in the direction of the sea." Probably he delayed fixing his next destination till he should reach the coast, and the providence of God should guide him to a vessel bound for the destined spot. Accordingly, it was only on arriving at Athens, that the convoy of Berean brethren, who had gone thus far with him, were sent back to bid Silas and Timothy follow him thither.

"to build it up in its holy faith, to be a comfort and support in its trials and persecutions, and to give it such organization as might be necessary" [HOWSON]. Connecting this with the apostle's leaving Timothy and Luke at Philippi on his own departure (see on Act 16:40), we may conclude that this was his fixed plan for cherishing the first beginning of the Gospel in European localities, and organizing the converts. Timotheus must have soon followed the apostle to Thessalonica, the bearer, probably, of one of the Philippian "contributions to his necessity" (Phi 4:15-16), and from thence he would with Silas accompany him to Berea.

He probably wished their company and aid in addressing himself to so new and great a sphere as Athens. Accordingly it is added that he "waited for them" there, as if unwilling to do anything till they came. That they did come, there is no good reason to doubt (as some excellent critics do). For though Paul himself says to the Thessalonians that he "thought it good to be left at Athens alone" (1Th 3:1), he immediately adds that he "sent Timotheus to establish and comfort them" (Act 17:2); meaning, surely, that he despatched him from Athens back to Thessalonica. He had indeed sent for him to Athens; but, probably, when it appeared that little fruit was to be reaped there, while Thessalonica was in too interesting a state to be left uncherished, he seems to have thought it better to send him back again. (The other explanations which have been suggested seem less satisfactory). Timotheus rejoined the apostle at Corinth (Act 18:5).

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

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

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

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.

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.

The Jews which believed not, moved with envy, took unto them - Instead of this sentence, the most correct MSS. and versions read simply, προσλαβομενοι δε οἱ Ιουδαιοι . But the Jews taking, etc., leaving out the words, ζηλωσαντες, απειθουντες, which believed not, moved with envy: these words do not appear to be genuine; there is the strongest evidence against them, and they should be omitted

Certain lewd fellows of the baser sort - This is not a very intelligible translation. The original is, των αγοραιων τινας ανδοας πονηρους . The word αγοραιοι, which we translate the baser sort, is by Hesychius explained, οἱ εν αγορᾳ αναϚρεφομενοι, those who transact business in courts of justice. The same word is used by the Jews in Hebrew letters to signify judges; and אגוריאות של גוים agorioth shel goyim , signifies judges of the Gentiles. These were probably a low kind of lawyers, what we would call pettifoggers, or attorneys without principle, who gave advice for a trifle, and fomented disputes and litigations among the people. The Itala version of the Codex Bezae calls them quosdam forenses , certain lawyers. As the Jews, from their small number, could not easily raise up a mob, they cunningly employed those unprincipled men, who probably had a certain degree of juridical credit and authority, to denounce the apostles as seditious men; and this was, very likely, the reason why they employed those in preference to any others. They were such as always attended forensic litigations, waiting for a job, and willing to defend any side of a question for money. They were wicked men of the forensic tribe

Gathered a company, and set all the city on an uproar - And, after having made this sedition and disturbance, charged the whole on the peaceable and innocent apostles! This is precisely the same way that persecution against the truth and followers of Christ is still carried on. Some wicked man in the parish gets a wicked attorney and a constable to head a mob, which they themselves have raised; and, having committed a number of outrages, abusing men and women, haul the minister of Christ to some magistrate who knows as little of his office as he cares for the Gospel; they there charge the outrages which themselves have committed on the preacher and his peaceable hearers; and the peacemaker, appointed by a good king, according to the wise and excellent regulations of a sound constitution, forgetting whose minister he is, neither administers justice nor maintains truth; but, espousing the part of the mob, assumes, ex officio, the character of a persecutor. The preacher is imprisoned, his hearers fined for listening to that Gospel which has not only made them wise unto salvation, but also peaceable and orderly citizens, and which would have had the same effect on the unprincipled magistrate, the parish squire, and the mob, had they heard it with the same reverence and respect. Had I not witnessed such scenes, and such prostitution of justice, I could not have described them

Assaulted the house of Jason - This was the place where the apostles lodged; and therefore his goods were clear spoil, and his person fair game. This is a case which frequently occurs where the Gospel is preached in its spirit and power. And, even in this moat favored kingdom, the most scandalous excesses of this kind have been committed, and a justice of the peace has been found to sanction the proceedings; and, when an appeal has been made to the laws, a grand jury has been found capable of throwing out the true bill!

These that have turned the world upside down are come hither also - The very character our forefathers had for preaching that Gospel, in every part of the land, by which the nation has been illuminated, the mob disciplined into regularity and order, and the kingdom established in the hands of the best of monarchs.

These all do contrary to the decrees of Caesar - Persecutors always strive to affect the lives of the objects of their hatred, by accusing them of sedition, or plots against the state

That there is another king, one Jesus - How malevolent was this saying! The apostles proclaimed Jesus as king - that is true; but never once insinuated that his kingdom was of this world. The reverse they always maintained.

And they troubled the people and the rulers - It is evident that there was no disposition in either the people or the rulers to persecute the apostles. But these wicked Jews, by means of the unprincipled, wicked lawyers, those lewd fellows of the baser sort, threw the subject into the form of law, making it a state question, in which form the rulers were obliged to notice it; but they showed their unwillingness to proceed in a matter which they saw proceeded from malice, by letting Jason and his companions go off on bail.

Taken security - Λαβοντες το ἱκανον, Having taken what was sufficient, or satisfactory. Sufficient for the present, to prove that the apostles were upright, peaceable, and loyal men; and that Jason and his friends were the like, and would be, at any time, forthcoming to answer for their conduct. Perhaps this is the sense of the phrase in the text.

Sent away Paul and Silas by night - Fearing some farther machinations of the Jews and their associates

Berea - This was another city of Macedonia, on the same gulf with Thessalonica; and not far from Pella, the birth place of Alexander the Great.

These were more noble than those in Thessalonica - Ησαν ευγενεϚεροι, Were of a better race, extraction, or birth, than those at Thessalonica; but the word refers more to their conduct, as a proof of their better disposition, than to their birth, or any peculiar lineal nobility. It was a maxim among the Jews, that "none was of a noble spirit who did not employ himself in the study of the law."It appears that the Bereans were a better educated and more polished people than those at Thessalonica; in consequence far from persecuting

1.    They heard the doctrine of the Gospel attentively

2.    They received this doctrine with readiness of mind: when the evidence of its truth appeared to them sufficiently convincing, they had too much dignity of mind to refuse their assent, and too much ingenuousness to conceal their approbation

3.    They searched the Scriptures, i.e. of the Old Testament, to see whether these thing were so: to see whether the promises and types corresponded with the alleged fulfillment in the person, works, and sufferings of Jesus Christ

4.    They continued in this work; they searched the Scriptures daily, whether those things were so.

Therefore many of them believed - From the manner in which they heard, received, and examined the word preached to them, it was not likely they could be deceived. And, as it was the truth that was proclaimed to them, it is no wonder that they apprehended, believed, and embraced it

Of honorable women which were Greeks - Probably mere heathens are meant; and these were some of the chief families in the place. Thus we find that the preaching of Paul at Berea was made the instrument of converting both Jews and Gentiles.

The Jews of Thessalonica - stirred up the people - With what implacable malice did these men persecute the Gospel! And in the same spirit they continue to the present day, though it is evidently the sole cause of their wretchedness.

To go as it were to the sea - This passage is generally understood to mean that the disciples took Paul towards the sea, as if he had intended to embark, and return to Troas, but with the real design to go to Athens. But it is more likely that his conductors, in order to his greater safety, left the public or more frequented road, and took him coastwise to Athens. Or, by taking a vessel at that part of the sea nearest to Berea, they might have coasted it to Athens, which was quite a possible case; and, as we do not hear of his stopping at any place on his journey to preach, it is very probable that he went by sea to this city. Though sleights and feints may be allowable in cases of life and death, yet there does not appear an absolute necessity for any in this case. And, as the text does not necessarily point any out, so we need not have recourse to any. I take it for granted, therefore, that Paul went by sea to Athens

Silas and Timotheus abode there still - The persecution, it seems, was directed principally against Paul. Lo! he stayeth his rough wind on the day of his east wind. Silas and Timotheus, holy men, were left behind to water the seed which Paul had planted.

Brought him unto Athens - This was one of the most celebrated cities in the world, whether we consider its antiquity, its learning, its political consequence, or the valor of its inhabitants. This city, which was the capital of Attica, and the seat of the Grecian empire was founded by Cecrops, about a.m. 2447, before Christ 1557, and was called by him Cecropia. About thirteen or fourteen hundred years before Christ, in the reign either of Erechtheus, or Erichthonius, it was called Athens, from Αθηνη, a name of Minerva, to whom it was dedicated, and who was always considered the protectress of the city. The whole city at first was built upon a hill or rock, in the midst of a spacious plain; but, in process of time, the whole plain was covered with buildings which were called the lower city; while the ancient was called Acropolis, or the upper city. In its most flourishing state this city was not less than one hundred and seventy-eight stadia, or twenty-two Roman miles in circumference. The buildings of Athens were the most superb, and best executed, in the world; but every thing is now in a state of ruin. Mr. Stuart, in his three folio vols. of the Antiquities of Athens, has given correct representations of those that remain, with many geographical notices of much importance. The greatest men that ever lived, scholars, lawyers, statesmen, and warriors, were Athenians. Its institutions, laws, and literature, were its own unrivalled boast, and the envy of the world. The city still exists; the Acropolis in a state of comparative repair. It is now in the hands of the Greeks; but the Turks, who held it till lately, have turned the celebrated Parthenon, or temple of Minerva, into a mosque. The inhabitants are reckoned at about one thousand. Christianity, planted here by St. Paul, still subsists; and about two-thirds of the inhabitants of Athens are Christians, who have several churches or oratories here, and it is the residence of a Greek bishop, who is a metropolitan. He who considers the ancient glory of this city, whether in its heathen or Christian antiquity, cannot but sigh over its present state.

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. −

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. −

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. −

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.

5.And being moved with envy We see how Paul could nowhere erect the kingdom of Christ without some conflict, for so soon as any fruit of doctrine appeared, there arose persecution therewithal; but because he knew that he was to war against Satan and the wickedness of the world, he was not only hardened against all assaults, but he was more encouraged more courageously to proceed. Therefore, all the servants of Christ must be content with this one example of him, if they see that their labor doth yield some fruit, they must recompense all manner of persecutions with this reward. And this place teacheth that the zeal wherewith the unbelievers are carried headlong, and set on fire, is nothing else but furious force, − ²⁵⁰ because it is not governed by the prudence of the Spirit, neither yet with righteousness or equity. And though they do always pretend the name of God for an excuse of their disordered zeal, yet this history doth plainly declare, that mere hypocrisy doth reign inwardly, and that all corners of their hearts are stuffed with poisoned malice. These enemies of Paul did boast that they were defenders of the law of God; and that they did hate Paul, and contend with him only in defense thereof. −

Why do they then arm the wicked, and conspire together with them to raise tumult? Why then do they also before a profane magistrate bring the gospel in that contempt which might have redounded to the contempt of the law? Such sedition doth plainly declare, that they were moved with nothing less than desire to please God, to be thus hot against Paul, for to what end do they beset Jason’s house, and strive disorderly − ²⁵¹ to pluck out Paul thence, save only that they may set him before the people to be stoned? Therefore, let us know that wicked zeal, which is hot [boils] in superstitious men, is always infected with hypocrisy and malice; and this is the cause that it breaketh out into cruelty without keeping any measure. −

Taking to them certain vagabonds The Greek word which Luke useth doth signify sluggards, and men whereof there ought no account to be made, who, having nothing wherewith they could keep themselves occupied at home, did run up and down idle; − ²⁵² or bold [audacious] fellows and hungry, who are ready to forswear themselves to raise tumults, and to be at one end of − ²⁵³ every wicked fact. Whereby it doth likewise appear that their own conscience told them that they did amiss, seeing they got wicked men to take their part, and to give them their consent. For seeing the magistrate did favor them, what did move them to raise that tempest, save only because they had no hope to have any success, unless (matters should be out of order and) all should be in an uproar? And Luke describeth how such fans did raise sedition; to wit, they gathered the people together in troops, and spread abroad their poison here and there, until they were strong enough to make an assault; − ²⁵⁴ which policy [artifice] is too common among seditions fellows, as those cities which are subject to this mischief do full well know. −

6.Those men who have troubled the whole world This is the state of the gospel, to have those uproars which Satan raiseth imputeth to it. This is also the malicousness of the enemies of Christ, to lay the blame of tumults upon holy and modest teachers, which they themselves procure. Assuredly, the gospel is not preached to this end that it may set men together by the ears; − ²⁵⁵ but rather that it may keep them in peace, being reconciled to God. When Christ doth meekly will us − ²⁵⁶ there to come unto him, Satan and the wicked rage; − ²⁵⁷ therefore, Paul and Silas might easily have defended themselves; but it was requisite for them to suffer this false slander for a time; and so long as they were not heard, to put it up quietly. And the Lord meant by their example to teach us, that we must not give place to slanders and false reports; but we must stand stoutly in maintaining the truth, being ready to hear evil for things done well. Wherefore, away with the perverse wisdom of some, who, to the end they may escape false slanders, cease [hesitate] not to betray Christ and his gospel through their treacherous moderation, as though their good name were more precious than Paul’s and such like, yea, than the sacred name of God, which is not free from blasphemies. −

7.All these men, etc The second point of the accusation of this, that they violate the majesty of the empire of Rome. A great and grievous crime, yet too impudently forged. Paul and Silas sought to erect the kingdom of Christ, which is spiritual. The Jews knew that this might be done without doing any injury to the Roman empire. They knew that they meant nothing less than to overthrow the public estate, or to take from Caesar his authority. Therefore, the Jews catch at the pretense of treason, that they may oppress the innocent with the envy of the crime alone. − ²⁵⁸ −

Neither doth Satan cease at this day to blear men’s eyes with such smokes and mists. The Papists know full well, and they be sufficiently convict before God, that that is more than false which they lay to our charge, That we overthrow all civil government; that laws and judgments are quite taken away; that the authority of kings if subverted by us; and yet they be not ashamed to the end they may make all the whole world offended with us, falsely to report that the Jews do not only allege that Caesar’s commandments were broken, because Paul and Silas durst presume to alter and innovate somewhat in religion, but because they said there was another king. This crime was altogether forged; but if at any time religion enforces us to resist tyrannical edicts and commandments which forbid us to give due honor to Christ, and due worship to God; we may then justly say for ourselves, that we are not rebellious against kings, for they be not so exalted, that they may go about like giants to pull God out of his seat and throne. That excuse of Daniel was true, that he had not offended the king, whereas notwithstanding he had not obeyed his wicked commandment, neither had he injured mortal man, because he had preferred God before him. So let us faithfully pay to princes the tributes which are due to them, let us be ready to give them all civil obedience; but if, being not content with their degree, they go about to pluck out of our hands the fear and worship of God, there is no cause why any should say that we despise them, because we make more account of the power and majesty of God. −

8.They raised the multitude We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, − ²⁵⁹ but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the magistrates profess that they will know farther of the matter, the multitude is appeased; assurance [security] is taken; and, at length, the matter is ended. −

10.They sent them out to Berea Hereby it appeareth that Paul’s labor brought forth fruit in a small time; for though the brethren send forth him and Silas, yet they adjoin themselves as voluntary companions to their danger and cross by this duty. But the constancy of Paul is incredible, because, having had such experience of their stubbornness and malice of his nation, he doth never cease to try whether he can bring any to Christ, namely, seeing he knew that he was bound both to Jews and Gentiles, no injury of men could lead him away from his calling. So all the servants of Christ must so wrestle with the malice of the world, that they shake not off Christ’s yoke with what injuries soever they be provoked.

11.Did excel in nobility Luke returneth again unto the men of Thessalonica. The remembrance of Christ might have been thought to have been buried by the departure of Paul, and surely it is a wonder that that small light, which began to shine, was not quite put out, and that the seed of sound doctrine did not wither away, which had need continually to be watered that it might spring up. But after Paul’s departure, it appeareth how effectual and fruitful his preaching had been. For those who had only tasted of the first principles of godliness do nevertheless profit and go forward, though he be absent, and exercise themselves in the continual reading of the Scripture. And, first, Luke saith that they were of the chief families. For the nobility whereof he maketh mention is referred not unto the mind, but unto the nation. Some think that the men of Berea are compared with the men of Thessalonica, because he saith [ ευγενεστερους ], and not in the superlative degree [ ευγενεστατους ]. But I think that that manner of speech is usual and common among the Grecians, which the Latins could not so well digest. − ²⁶⁰ Moreover, he had said a little before, that certain principal women believed at Thessalonica, and it is not to be thought that the men of Berea were preferred before those of this city. And there is a threefold reason why Luke maketh mention of their excellency of birth. We know how hardly men came down from their high degress, what a rare matter it is for those who are great in the world to undertake the reproach of the cross, laying away their pride, and rejoice in humility, as James commandeth, ( Jas 1:10.) −

Therefore Luke commendeth the rare efficacy and working of the Spirit of God, when he saith that these noblemen were no whit hindered by the dignity of the flesh, but that embracing the gospel, they prepared themselves to bear the cross, and preferred the reproach of Christ before the glory of the world. Secondly, Luke meant to make known the glory of the world. Secondly, Luke meant to make known unto us, that the grace of Christ standeth open for all orders and degrees. In which sense Paul saith, that God would have all men saved, ( 1Ti 2:4;) lest the poor and those who are base do shut the gate against the rich, (though Christ did vouchsafe them the former place.) Therefore we see that noblemen, and those who are of the common sort, − ²⁶¹ are gathered together, that those who are men of honor, and which are despised, grow together into one body of the Church, that all men, in general, may humble themselves, and extol the grace of God. Thirdly, Luke seemeth to note the cause why there were so many added, and the kingdom of Christ was, in such short time, so spread abroad and enlarged at Thessalonica; to wit, because that was no small help, that chief men, and men of honor, did show other men the way, because the common sort is for the most part moved by authority. And though this were no meet stay for faith and godliness, yet is it no strange thing for God to bring the unbelievers (who wander as yet in error) to himself, by crooked and byways. − ²⁶² −

Received the word This is the first thing which he commendeth in the men of Thessalonica, that with a willing and ready desire they received the gospel. Secondly, that they confirmed their faith − ²⁶³ by diligent inquisition; so that their faith and godliness are commended in the beginning for forwardness, − ²⁶⁴ and in process they are praised for their constancy and fervent desire they had to profit. And surely this is the first entrance into faith that we be ready to follow, and that, abandoning the understanding and wisdom of the flesh, − ²⁶⁵ we submit ourselves to Christ, by him to be taught and to obey him. Also Paul himself, in adorning the Thessalonians with this title, doth agree with Saint Luke, ( 1Th 2:13.) −

As touching the second member, this diligence is no small virtue, whereunto Luke saith the faithful were much given for confirmation of their faith. For many who at the first break out − ²⁶⁶ give themselves straightway to idleness, while that they have no care to profit, and so lose that small seed − ²⁶⁷ which they had at the first. −

But two inconveniences − ²⁶⁸ may be in this place objected; for it seemeth to be a point of arrogancy in that they inquire that they may judge; and it seemeth to be a thing altogether disagreeing with that readiness whereof he spake of late; secondly, forasmuch as inquisitions is a sign of doubtfulness, it followeth that they were before endued with no faith, which hath always assurance and certainty joined and linked with it. Unto the first objection I answer, that Luke’s words ought not so to be understood, as if the Thessalonians took upon them to judge, or as though they disputed whether the truth of God were to be received; they did only examine Paul’s doctrine by the rule and square of the Scripture, even as gold is tried in the fire; for the Scripture is the true touchstone whereby all doctrines must be tried. If any man say that this kind of trial is doubtful, forasmuch as the Scripture is oftentimes doubtful, and is interpreted divers ways, I say, that we must also add judgment of the Spirit, who is, not without cause, called the Spirit of discretion, [discernment.] But the faithful must judge of every doctrine no otherwise then out of, and according to, the Scriptures, having the Spirit for their leader and guide. And by this means is refuted that sacrilegious quip [quibble] of the Papists, Because there can be nothing gathered certainly out of the Scriptures, faith doth depend only upon the determination of the Church. For when the Spirit of God doth commend the men of Thessalonica, he prescribeth to us a rule in their example. And in vain should we search the Scriptures, unless they have in them light enough to teach us. −

Therefore, let this remain as a most sure maxim, that no doctrine is worthy to be believed but that which we find to be grounded in the Scriptures. The Pope will have all that received without any more ado, whatsoever he doth blunder out at his pleasure; but shall he be preferred before Paul, concerning whose preaching it was lawful for the disciples to make inquisition? And let us not that this is not spoken of any visured [pretended] Council, but of a small assembly of men, whereby it doth better appear that every man is called to read the Scriptures. So likewise, making of search doth not disagree with the forwardness of faith; for so soon as any man doth hearken, and being desirous to learn, doth show himself attentive, he is now bent and apt to be taught, though he do not fully − ²⁶⁹ give his consent. For example’s sake, an unknown teacher shall profess that he doth bring true doctrine: I will come, being ready to hear, and my mind shall be framed unto the obedience of the truth. Nevertheless, I will weigh with myself what manner [of] doctrine it is which he bringeth; neither will I embrace anything but the certain truth, and that which I know to be the truth. And this is the best moderation, when, being fast bound with the reverence of God, we hear that willingly and quietly which is set before us, as proceeding from him. Nevertheless, we beware of the seducing subtilty of men; neither do our minds throw themselves headlong with a blind rage − ²⁷⁰ to believe every thing without advisement. Therefore, the searching mentioned by Luke doth not tend to that end that we may be slow and unwilling to believe, but rather readiness with judgment is made the mean between lightness and stubbornness. −

Now must we answer the second objection. Faith is contrary to doubtfulness: he which inquireth doubteth; therefore it followeth, that forasmuch as the Thessalonians inquire and make search touching the doctrine of Paul, they were void of faith as yet. But the certainty of faith doth not hinder the confirmation thereof. I call that confirmation when the truth of God is more and more sealed up in our hearts, whereof, notwithstanding, we did not doubt before. For example’s sake, I hear out of the gospel that I am reconciled to God through the grace of Christ, and that my sins are purged [expiated] through his holy blood: there shall be some testimony uttered which shall make me believe this. If afterward I examine and search the Scriptures more thoroughly, I shall find other testimonies oftentimes which shall not only help my faith, but also increase it and establish it, that it may be more sure and settled. In like sort, as concerning understanding, faith is increased by reading the Scriptures. If any man object again, that those men do attribute but small authority to Paul’s doctrine, who search the Scriptures whether these things be so, I answer, that such are the proceedings of faith, that they sometimes seek for that in the Scripture whereof they are already persuaded by God, and have the inward testimony of the Spirit. And Luke doth not say that the faith of the Thessalonians was in all points perfect; but he doth only declare how they were brought to Christ, − ²⁷¹ and how they did profit in faith, until the absolute building of godliness might be erected among them. −

12.And many believed This is not referred unto the sentence next going before, as if those of whom he spake began to believe, making choice of some of them: for that were an absurd thing. But Luke’s meaning is, because many were added by their example, the Church was increased in that city. And hitherto hath Luke declared the first beginning of the church of Thessalonica, lest any man should think that Paul’s labors did perish through his sudden and violent departure; for unless I be much deceived, he showeth for this purpose what fruit his preaching brought forth in the other city, before he came to the exile of Berea. −

13.And when the Jews We see how the Jews were carried to and fro with such hatred of the gospel as could never be appeased. For they do not only expel Christ furiously when he is offered unto them at home; but when they hear that he is preached elsewhere, they run thither like mad men. But we must not so much in this place consider the fury of the nation as the desperate malice of Satan, who pricketh forward those which be his to trouble the kingdom of Christ, and to destroy man’s salvation; and he useth them as fans to raise sedition. Wherefore, let us know, that when at this day so many furious enemies do set themselves against the faithful ministers of Christ, it is not men which procure the war, but it is Satan, the father of lying, who doth go about all these things that he may overthrow the kingdom of Christ. ( Joh 8:44.) And though there be not always the same form in fighting and encountering, yet will Satan never cease to make weary those whom he knoweth to serve Christ faithfully, either with open war, or secret lying in wait, or domestical combats.

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."

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)."

The new Christians at Berea provide the "noble" example for all new converts. Even those who nominally believe the Bible, such as those at Thessalonica, urgently need to study it daily for themselves, not simply relying on the expositions of a pastor or Bible teacher, no matter how capable he may be."

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

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

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

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

moved : Act 17:13, Act 7:9, Act 13:45, Act 14:2, Act 14:19, Act 18:12; Pro 14:30; Isa 26:11; Mat 27:18; 1Co 3:3; Gal 5:21, Gal 5:26; Jam 4:5

took : Jdg 9:4; Job 30:1-10; Psa 35:15, Psa 69:12

and set : Act 19:24-34, Act 19:40

Jason : Act 17:7; Rom 16:21

they drew : Act 6:12, Act 6:13, Act 16:19, Act 16:20, Act 18:12, Act 18:13

These : Act 21:28-31, Act 22:22, Act 22:23, Act 24:5, Act 28:22; 1Ki 18:17, 1Ki 18:18; Exo 3:8, Exo 3:9; Jer 38:2-4; Amo 7:10; Luk 23:5

and these : Act 16:21, Act 25:8-11; Ezr 4:12-15; Dan 3:12, Dan 6:13; Luk 23:2; Joh 19:12; 1Pe 2:15

Mat 2:3; Joh 11:48

the brethren : Act 17:14, Act 9:25, Act 23:23, Act 23:24; Jos 2:15, Jos 2:16; 1Sa 19:12-17, 1Sa 20:42

Berea : Act 17:13, Act 20:4

went : Act 17:2, Act 14:6, Act 14:7; 1Th 2:2

more : Pro 1:5, Pro 9:9; Jer 2:21; Joh 1:45-49

they received : Act 2:41, Act 10:33, Act 11:1; Job 23:12; Pro 2:1-5, Pro 8:10; Mat 13:23; 1Th 1:6, 1Th 2:13; 2Th 2:10; Jam 1:21; 1Pe 2:2

and searched : Psa 1:2, Psa 1:3, Psa 119:97, Psa 119:100,Psa 119:148; Isa 8:20, Isa 34:16; Luk 16:29, Luk 24:44; Joh 3:21; Joh 5:39; 2Ti 3:15-17; 1Pe 1:10-12; 2Pe 1:19-21; 1Jo 4:5, 1Jo 4:6

many : Act 17:2-4, Act 13:46, Act 14:1; Psa 25:8, Psa 25:9; Joh 1:45-49, Joh 7:17; Eph 5:14; Jam 1:21

honourable : Act 13:50; 1Co 1:26; Jam 1:10

the Jews : Act 17:5; Mat 23:13; 1Th 2:14-16

stirred : Act 6:12, Act 14:2, Act 21:27; 1Ki 21:25; Pro 15:18, Pro 28:25; Luk 12:51

then : Act 17:10, Act 9:25, Act 9:30; Mat 10:23

as it : Act 20:3; Jos 2:16

but : Act 19:22; 1Ti 1:3; Tit 1:5

Athens : Act 18:1; 1Th 3:1

receiving : Act 18:5; 2Ti 4:10,2Ti 4:11, 2Ti 4:20,2Ti 4:21; Tit 3:12

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.

His manner was - His custom was to attend on the worship of the synagogue, and to preach the gospel to his countrymen first, Act 9:20; Act 13:5, Act 13:14.

Reasoned with them - Discoursed to them, or attempted to prove that Jesus was the Messiah. The word used here ( διελέγετο dielegeto ) often means no more than "to make a public address or discourse."See the notes on Act 24:25.

Out of the scriptures - By many critics this is connected with the following verse, "Opening and alleging from the scriptures that Christ must needs have suffered, etc."The sense is not varied materially by the change.

Opening - διανοίγων dianoigōn . See Luk 24:32. The word means to explain or to unfold. It is usually applied to what is shut, as the eye, etc. Then it means to explain what is concealed or obscure. It means here that he explained the Scriptures in their true sense.

And alleging - παρατιθέμενος paratithemenos . Laying down the proposition; that is, maintaining that it must be so.

That Christ must needs have suffered - That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word "Messiah.""That there was a fitness or necessity that the Messiah expected by the Jews, and predicted in their Scriptures, should suffer."This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah to show that it was foretold that he should die for the sins of people. On the necessity of this, see the notes on Luk 24:26-27.

Have suffered - That he should die.

And that this Jesus - And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah.

The arguments by which Paul probably proved that Jesus was the Messiah were:

(1) That he corresponded with the prophecies respecting him in the following particulars:

\tx720 \tx1080 (a)    He was born at Bethlehem, Mic 5:2.

(b)    He was of the tribe of Judah, Gen 49:10.

©    He was descended from Jesse, and of the royal line of David, Isa 11:1, Isa 11:10.

(d)    He came at the time predicted, Dan 9:24-27.

(e)    His appearance, character, work, etc., corresponded with the predictions, Isa 53:1-12.

\caps1 (2) h\caps0 is miracles proved that he was the Messiah, for he professed to be, and God would not work a miracle to confirm the claims of an impostor.

\caps1 (3) f\caps0 or the same reason, his resurrection from the dead proved that he was the Messiah.

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.

Moved with envy - That they made so many converts, and met with such success.

Certain lewd fellows of the baser sort - This is an unhappy translation. The word "lewd"is not in the original. The Greek is, "And having taken certain wicked people of those who were about the forum,"or market-place. The forum, or market-place, was the place where the idle assembled, and where those were gathered together that wished to be employed, Mat 20:3. Many of these would be of abandoned character, the idle, the dissipated, and the worthless, and, therefore, just the materials for a mob. It does not appear that they felt any particular interest in the subject; but they were, like other mobs, easily excited, and urged on to any acts of violence. The pretence on which the mob was excited was, that they had everywhere produced disturbance, and that they violated the laws of the Roman emperor, Act 17:6-7. It may be observed, however, that a mob usually regards very little the cause in which they are engaged. They may be roused either for or against religion, and become as full of zeal for the insulted honor of religion as against it. The profane, the worthless, and the abandoned thus often become violently enraged for the honor of religion, and full of indignation and tumult against those who are accused of violating public peace and order.

The house of Jason - Where Paul and Silas were, Act 17:7. Jason appears to have been a relative of Paul, and for this reason it was probable that he lodged with him, Rom 16:21.

These that have turned the world upside down - That have excited commotion and disturbance in other places. The charge has been often brought against the gospel that it has been the occasion of confusion and disorder.

Whom Jason hath received - Has received into his house, and entertained kindly.

These all do contrary to the decrees of Caesar - The charge against them was that of sedition and rebellion against the Roman emperor. Grotius on this verse remarks that the Roman people, and after them the emperors, would not permit the name of king to be mentioned in any of the vanquished provinces except by their permission.

Saying that there is another king - This was probably a charge of mere malignity. They probably understood that when the apostles spoke of Jesus as a king, they did not do it as of a temporal prince. But it was easy to pervert their words, and to give plausibility to the accusation. The same thing had occurred in regard to the Lord Jesus himself, Luk 23:2.

And they troubled the people - They excited the people to commotion and alarm. The rulers feared the tumult that was excited, and the people feared the Romans, when they heard the charge that there were rebels against the government in their city. It does not appear that there was a disposition in the rulers or the people to persecute the apostles; but they were excited and alarmed by the representations of the Jews, and by the mob that they had collected.

And when they had taken security of Jason - This is an expression taken from courts, and means that Jason and the other gave satisfaction to the magistrates for the good conduct of Paul and Silas, or became responsible for it. Whether it was by depositing a sum of money, and by thus giving bail, is not quite clear. The sense is, that they did it in accordance with the Roman usages, and gave sufficient security for the good conduct of Paul and Silas. Heuman supposes that the pledge given was that they should leave the city. Michaelis thinks that they gave a pledge that they would no more harbor them; but if they returned again to them, they would deliver them to the magistrates.

And of the other - The other brethren Act 17:6 who had been drawn to the rulers of the city.

And the brethren immediately sent away Paul and Silas - Compare Act 9:25. They did this for their safety. Yet this was not done until the gospel had taken deep root in Thessalonica. Having preached there, and laid the foundation of a church; having thus accomplished the purpose for which they went there, they prepared to leave the city.

Unto Berea - This was a city of Macedonia, near Mount Cithanes. "Bercea is on the eastern slope of the Olympian range, and commands an extensive view of the plain which is watered by the Haliacmon and Axius. It has many natural advantages, and is now considered one of the most agreeable towns in Rumili. Plane trees spread a grateful shade over its gardens. Streams of water are in every street. Its ancient name is said to have been derived from the abundance of its waters; and the name still survives in the modern Verria, or Kara-Verria. It is situated o the left of the Haliacmon, about 5 miles from the point where that river breaks through an immense rocky ravine from the mountains to the plain. A few insignificant ruins of the Greek and Roman periods may yet be noticed. It still boasts of 18,000 or 20,000 inhabitants, and is placed in the second rank of the cities of European Turkey"- Life and Epistles of Paul.

These were more noble - εὐγενέστεροι eugenesteroi . This literally means more noble by birth; descended from more illustrious ancestors. But here the word is used to denote a quality of mind and heart. They were more generous, liberal, and noble in their feelings; more disposed to inquire candidly into the truth of the doctrines advanced by Paul and Silas. It is always proof of a noble, liberal, and ingenuous disposition to be willing to examine into the truth of any doctrine presented. The writer refers here particularly to the Jews.

In that - Because.

They received the word ... - They listened attentively and respectfully to the gospel. They did not reject and spurn it as unworthy of examination. This is the first particular in which they were more noble than those in Thessalonica.

And searched the scriptures - That is, the Old Testament. See the notes on Joh 5:39. The apostles always affirmed that the doctrines which they maintained respecting the Messiah were in accordance with the Jewish scriptures. The Bereans made diligent and earnest inquiry in respect to this, and were willing to ascertain the truth.

Daily - Not only on the Sabbath, and in the synagogue, but they made it a daily employment. It is evident from this that they had the Scriptures; and this is one proof that Jewish families would, if possible, obtain the oracles of God.

Whether those things were so - Whether the doctrines stated by Paul and Silas were in accordance with the Scriptures. The Old Testament they received as the standard of truth, and whatever could be shown to be in accordance with that, they received. On this verse we may remark:

(1) That it is proof of true nobleness and liberality of mind to be willing to examine the proofs of the truth of religion. What the friends of Christianity have had most cause to lament and regret is, that so many are unwilling to examine its claims; that they spurn it as unworthy of serious thought, and condemn it without hearing.

\caps1 (2) t\caps0 he Scriptures should be examined daily. If we wish to arrive at the truth, they should be the object of constant study. That man has very little reason to expect that he will grow in knowledge and grace who does not peruse, with candor and with prayer, a portion of the Bible every day.

\caps1 (3) t\caps0 he constant searching of the Scriptures is the best way to keep the mind from error. He who does not do it daily may expect to "be carried about with every wind of doctrine,"and to have no settled opinions.

\caps1 (4) t\caps0 he preaching of ministers should be examined by the Scriptures. Their doctrines are of no value unless they accord with the Bible. Every preacher should expect his doctrines to be examined in this way, and to be rejected if they are not in accordance with the Word of God. The church, in proportion to its increase in purity and knowledge, will feel this more and more; and it is an indication of advance in piety when people are increasingly disposed to examine everything by the Bible. How immensely important, then, is it that the young should be trained up to diligent habits of searching the Word of God. And how momentous is the obligation of parents, and of Sunday school teachers, to inculcate just views of the interpretation of the Bible, and to form the habits of the rising generation, so that they shall be disposed and enabled to examine every doctrine by the sacred oracles. The purity of the church depends on the extension of the spirit of the nobleminded Bereans, and that spirit is to be extended in a very considerable degree by the instrumentality of Sunday schools.

Therefore many of them believed - As the result of their examination. This result will commonly follow when people search the Scriptures. Much is gained when people can be induced to examine the Bible. We may commonly take it for granted that such an examination will result in their conviction of the truth. The most prominent and usual cause of infidelity is found in the fact that people will not investigate the Scriptures. Many infidels have confessed that they had never carefully read the New Testament. Thomas Paine confessed that he wrote the first part of the Age of Reason without having a Bible at hand, and without its being possible to procure one where he then was (in Paris). "I had,"says he, "neither Bible nor Testament to refer to, though I was writing against both; nor could I procure an"( Age of Reason , p. 65, ed. 1831; also p. 33). None, it may safely be affirmed, have ever read the Scriptures with candor, and with the true spirit of prayer, who have not been convinced of the truth of Christianity, and been brought to submit their souls to its influence and its consolations. The great thing which Christians desire their fellow-men to do is candidly to search the Bible, and when this is done they confidently expect that they will be truly converted to God.

Of honourable women - See the notes on Act 13:50.

Stirred up the people - The word used here σαλεύειν saleuein denotes properly "to agitate"or "excite,"as the waves of the sea are agitated by the wind. It is with great beauty used to denote the "agitation and excitement of a popular tumult,"from its resemblance to the troubled waves of the ocean. The figure is often employed by the Classic writers, and also occurs in the Scriptures. See Psa 65:7; Isa 17:12-13; Jer 46:7-8.

The brethren - Those who were Christians.

Sent away Paul - In order to secure his safety. A similar thing had been done in Thessalonica, Act 17:10. The tumult was great; and there was no doubt, such was the hostility of the Jews, that the life of Paul would be endangered, and they there fore resolved to secure his safety.

As it were - Rather, "even to the sea,"for that is its signification. It does not imply that there was any feint or sleight in the case, as if they intended to deceive their pursuers. They took him to the seacoast, not far from Berea, and from that place he probably went by sea to Athens.

Unto Athens - This was the first visit of Paul to this celebrated city; and perhaps the first visit of a Christian minister. His success in this city, for some cause, was not great, but his preaching was attended with the conversion of some individuals. See Act 17:34. Athens was the most celebrated city of Greece, and was distinguished for the military talents, the learning, the eloquence, and the politeness of its inhabitants. It was founded by Cecrops and an Egyptian colony about 1556 years before the Christian era. It was called "Athens"in honor of Minerva, who was chiefly worshipped there, and to whom the city was dedicated. The city, at first, was built on a rock in the midst of a spacious plain; but in process of time the whole plain was covered with buildings, which were called the lower city. No city of Greece, or of the ancient world, was so much distinguished for philosophy, learning, and the arts.

The most celebrated warriors, poets, statesmen, and philosophers were either born or flourished there. The most celebrated models of architecture and statuary were there; and for ages it held its preeminence in civilization, arts, and arms. The city still exists, though it has been often subject to the calamities of war, to a change of masters, and to the mouldering hand of time. It was twice burnt by the Persians; destroyed by Philip II of Macedon; again by Sylla; was plundered by Tiberius; desolated by the Goths in the reign of Claudius; and the whole territory ravaged and ruined by Alarie. From the reign of Justinian to the thirteenth century the city remained in obscurity, though it continued to be a town at the head of a small state. It was seized by Omar, general of Muhammed the Great, in 1455; was sacked by the Venetians in 1464; and was taken by the Turks again in 1688. In 1812 the population was 12,000; but it has since been desolated by the sanguinary contests between the Turks and the Greeks, and left almost a mass of ruins. It is now free; and efforts are making by Christians to restore it to its former elevation in learning and importance, and to impart to it the blessings of the Christian religion. In the revolutions of ages it has been ordered that people should bear the torch of learning to Athens from a land unknown to its ancient philosophers, and convey the blessings of civilization to them by that gospel which in the time of Paul they rejected and despised.

And receiving a commandment - They who accompanied Paul received his commands to Silas and Timothy.

With all speed - As soon as possible. Perhaps Paul expected much labor and success in Athens, and was therefore desirous of securing their aid with him in his work.

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.

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.

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.

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.

Believed not or were not convinced, or persuaded by St. Paul’ s sermons and arguments.

Moved with envy or zeal; which, as fire in the chimney, its due place, is useful and necessary; but when scattered abroad, and out of its place, is most dangerous and destructive.

Lewd fellows such as stand in markets and public places, gazing, and having nothing to do.

Of the baser sort: to what meat and base acts do not blind zeal and the rage of persecutors descend!

Jason some think this to be the Greek name which the Hellenists did use for Joshua, or Jesus. This man was one of the dispersion, who came from Judea into Syria, and from thence into Macedonia; and is famous, so far as the word of God is preached, for being the host to Paul and Silas; and is mentioned, Rom 16:21 .

To bring them out to the people for to slay them. Nothing but their blood could quench the thirst of their persecutors; but having no just cause for the spilling of it, they are willing to have others to bear the odium of it.

Being withdrawn, to avoid the popular rage against them, they charge innovation upon them, as knowing how jealous rulers are of any alteration. Thus whatsoever mischief befell the state, or whatsoever was odious and abominable, was in the primitive times still charged upon the Christians. The enemies of God’ s church clothe his servants in beasts’ skins, (painting and representing them in what forms they please), that every one may hunt and worry them.

Hath received privily, and with design.

Contrary to the decrees of Caesar: the Romans, before they were brought under their emperors, (and after that), did not suffer any to be called king without their allowance and approbation; which was also much valued by such unto whom that honour was bestowed by them.

Another king besides Caesar, who was called the lord of the world. This is like to the charge laid against our Saviour; but most maliciously both then and now, and wholly against their own consciences; for they themselves expected the Messiah to be a king, and refused and rejected him because his kingdom was a spiritual kingdom, and not of this world, Joh 18:36,37 .

They troubled the people hearing something to have been done against the Roman state, under whom they were, and not knowing what it might come to, or how it might be construed.

And the rulers for fear of an insurrection and tumult.

Had taken security either being satisfied with their answer, or having bail for their appearance, if need were; the word only hinting their being satisfied, or contented, as Mar 15:15 .

Berea a city of Macedonia, not far from Pella and Thessalonica.

Went into the synagogue of the Jews they went still first unto the lost sheep of the house of Israel; in which Paul’ s invincible love, which he speaks of, Rom 9:2,3 , does manifestly appear. The Jews had every where endeavoured his destruction; he still requites them (what he may) in promoting their salvation.

The Jews of Berea did excel those of Thessalonica, not so much in birth as in disposition: they were not so prejudiced and obstinate; they patiently heard Paul; they seriously thought upon what he had said, and compared it with the Scriptures. And thus God gave them the preparation of the heart; and they brought their empty vessels. No wonder then that the oil of grace ran into them, and filled them. The Jews call their learned men, the sons of nobles; and according to that expression, these Bereans, that had acted so ingenuously and wisely, were said to be more noble.

Searched the Scriptures daily, whether those things were so: truth dares abide the test; only false wares need a dark shop to put them off in. The Scriptures only are our infallible rule; for they come from God, 2Ti 3:16 , who cannot lie, Tit 1:2 .

God blessing his own gifts, and giving still unto them that had, and made use of them. And would we also lay aside all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save our souls, Jam 1:21 , we should find the hand of the Lord not to be shortened, but his word as powerful, as piercing, as converting as ever.

As the waves are stirred with the wind; a fit metaphor to represent the fickle multitude by, that, as the sea, now rolls one way, then another; or as tottering buildings, that shake with every wind.

To go as it were to the sea that they might give over the pursuit of him; or, at least, be disappointed if they did pursue him, being he went on foot to Athens.

But Silas and Timotheus abode there still the fury of the persecutors not being so hot against them as against Paul, who was more known or maligned than Silas or Timotheus: or these might abide there longer, having their relations in Macedonia.

They that conducted Paul who accompanied, and had undertaken to secure him.

Athens the Greece of Greece, or the eye of Greece; as Greece was accounted the eye of the world; and yet, with all its learning, did not attain to saving knowledge, until Paul came and preached it. Satan’ s malice still causes the gospel to spread.

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.)

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.

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)

===============================

[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.

Who disturb the city, [2] put it in an uproar. In the ordinary Greek copies, for the city, we read the whole world. (Witham)

===============================

[BIBLIOGRAPHY]

Qui urbem concitant, in the common Greek copies, Greek: oikoumenen, orbem: so that this difference might happen in the Latin, by the change of one letter only of urbem, for orbem: but some Greek manuscripts have Greek: ten polin, civitatem.

Another king. These Jews suppress, with great artifice, their true cause of vexation against the apostles, and change a mere question of religion into one of temporal policy. The accusation of raising up a new power in opposition to Cæsar's, had been sufficiently refuted and disavowed before Pilate by the author of our religion, and was therefore too gross to be repeated now. My kingdom, says our blessed Saviour, is not of this world. There is no necessary connection between spiritual and temporal power. It is thus that the abettors of persecution are never at a loss for pretexts, when necessary. Mad zeal is not scrupulously nice in the choice of arguments. (Haydock)

Synagogue. In flying from the face of persecution in due season, St. Paul imitated the instruction and example of his master. When his labours are unsuccessful in one place, he renews them in another, and wherever he is, his object is always the same, to announce the truth to the Jews first, then to the Gentiles. (Denis the Carthusian)

These were more noble than those of Thessalonica. According to the common exposition, the sense is, that these of Berœa, were of a more noble and generous disposition of mind, not carried away with envy and malice, like those of Thessalonica. ---

Searching the Scriptures, or those places of the prophets by which St. Paul proved that Jesus was the Messias, who was to suffer death, &c. (Witham) ---

Daily searching the Scriptures, &c. The sheep are not hereby made judges of their pastors, the people of the priests, and lay men and women of St. Paul's doctrine. The Berœans did not read the Old Testament (and the New was not then published) to dispute with the apostles, or to sanction his doctrines: but it was a great comfort and confirmation to the Jews that had the Scriptures, to find, even as St. Paul said, that Christ was God, crucified, risen, and ascended to heaven; which by his expounding they understood, and never before, though they read them, and heard them read every sabbath. So it is a great comfort to a Catholic to see in the Scriptures the clear passages that prove the truth of his tenets, and shew the grounds for his hopes. But this by no means authorizes him to be judge of the true pastors of the Church, whom he is commanded by Jesus Christ to hear and obey, and from whom they are to learn the genuine sense of the Scriptures.

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.

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.

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.

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.

But the Jews which believed not,.... The Alexandrian copy, the Vulgate Latin, and Syriac versions leave out the words, "which believed not"; but whether this character is expressed or not, it is certain that the unbelieving Jews are here intended:

moved with envy; at the success of the apostles, many of their own people and of their proselytes, and some of the better sort being converted by them: or "with zeal"; for what they called the glory of God, but it was not according to knowledge; it was a blind and ignorant zeal, a zeal for the rites and ceremonies of the law of Moses, and for the traditions of the elders:

took unto them certain lewd fellows of the baser sort; or of the market folks, who sat and sold things in the market, and were generally of the meaner and vulgar sort, as the word may signify; or who stood idle in the market place, squandering away their time in an idle manner, not caring to work, and so were fit persons, and who could easily be gathered together, for such service as the unbelieving Jews employed them in; or they were a sort of officers and servants, that attended courts of judicature, and cited persons thither, and assisted in the business done there, and who were commonly men of profligate and abandoned lives:

and gathered a company, and set all the city in an uproar; they raised a mob, and made a clamour, which brought people out of their houses to inquire what was the matter, and so gave great disturbance and uneasiness to the inhabitants:

and assaulted the house of Jason: who by what follows appears to have been a disciple of Christ, a believer in him, and the host of the apostle and his companions, who being an inhabitant of Thessalonica, at least having a dwelling house there, received them into it. This Jason is said to be one of the seventy disciples, and afterwards bishop of Tarsus, but this is not certain; nor whether he was a Jew or a Greek, very probably the former: we read of Jason the brother of Onias the high priest, a Jew,

"But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest,'' (2 Maccabees 4:7)

whose name was Jesus, the same with Joshua, but as Josephus ⁱ says, he called himself Jason; and so this man's Hebrew name might be Jesus or Joshua, and his Greek name Jason; and very likely he was a believer in Christ before the apostle came to Thessalonica, and it may be is the same who is spoken of in Rom 16:21. See Gill on Rom 16:21. Some of the ancients ^k make mention of a disputation between Jason, a Christian Hebrew, and Papiscus, an Alexandrian Jew, but there is no reason to believe that he is the Jason here spoken of:

and sought to bring them out to the people; they expected to have found Paul and Silas in Jason's house, where they lodged, and their intention was to have dragged them out and exposed them to popular fury, to be beaten or stoned by the people; and so the Arabic version reads, "requiring those two apostles, that they might set them before the people"; or put them into the hands of the mob, which they had gathered, to do as they would with them.

And when they found them not,.... In Jason's house, as they expected:

they drew Jason, and certain brethren: the Syriac version adds, "who were there": in Jason's house, who either came along with the apostle, and lodged with him there; or they were some of the inhabitants of Thessalonica, who were lately converted, and were come thither in order to have some Christian conversation; these with Jason the rabble seized on, and in a rude and violent manner dragged them out of the house, and had them,

unto the rulers of the city: the civil magistrates, the judges in courts of judicature, to which some of these belonged;

crying in a very noisy and clamorous way;

these that have turned the world upside down: the Syriac version reads, "the whole earth": the apostles, according to the cry of these men, had thrown the whole world into disorder, and had made disturbances in kingdoms and cities, wherever they came; and had made innovations in religion, and turned men from their old way of worship to another; these; say they,

are come hither also; to make the like disorders and disturbances, as elsewhere.

Whom Jason hath received,.... Into his house in a private manner, and has entertained, contrary to law, which forbids men to receive and entertain persons of seditious principles, and practices, for this is mentioned as a charge against Jason:

and these all do contrary to the decrees of Caesar; both the apostle and those with him, and Jason, and the brethren, whom they now had set before the magistrates, who were all of the same sentiments and practices; and which were opposite to the decrees of the Roman emperor, and the Roman senate, who suffered none to be called a king but whom they pleased; whereas these men taught, saying,

that there is another king, one Jesus; but then though they said he was a king, yet not a temporal one, but one whose kingdom was spiritual, and not of this world; and therefore asserted nothing contrary to the decrees of Caesar, or what was in the least prejudicial to his worldly interest and glory.

And they troubled the people, and the rulers of the city,.... Fearing some revolution would be made, and some new king, or rather tyrant, would start up, and usurp a power over them; or that they should come under some suspicion or charge with the Roman government, and should be called to an account, for admitting such men and tenets among them; with such fears were they possessed,

when they heard these things; alleged against the apostle and his company.

And when they had taken security of Jason, and of the other,.... That is, received satisfaction from them, by the defence which they made for themselves, and the apostles, by the account that they gave of them and of their doctrines; whereby it plainly appeared to the full satisfaction of the magistrates, that their principles had no tendency to move sedition, or to alter the form of their government, or to do anything detrimental to Caesar, as was suggested: the Syriac, and Arabic versions render it, "took sureties"; of them for their good behaviour, and that they would be forthcoming, whenever called for:

they let them go; about their business, to their own houses, and company, and did not inflict any punishment upon them, or commit them to prison.

And the brethren,.... The believers in Thessalonica, the young converts there, who were full of love and affection to their spiritual fathers:

immediately sent away Paul and Silas by night unto Berea; another city in Macedonia: and so it is placed by Pliny ^l in the north part of it; and, according to Ptolomy ^m it was, in that part of Macedonia called Emathia, and was not far from Pella, the native place of Alexander the great. It is now called Veria; some say it was called Berea from Beraea, daughter of Beres, son of Macedo, by whom it is said to have been built; others from Pheron; and some think it has some agreement with the Syriac word Barja and Baraitha; since what is called Berytus, is Beroe with others: there was besides this another Beraea, a city of Syria, which Josephus ⁿ speaks of; and is mentioned by Pliny ^o along with Hierapolis and Chalcis, and very likely is the same that is spoken of in:

"But the King of kings moved Antiochus' mind against this wicked wretch, and Lysias informed the king that this man was the cause of all mischief, so that the king commanded to bring him unto Berea, and to put him to death, as the manner is in that place.'' (2 Maccabees 13:4)

Hither the brethren sent Paul and Silas, when it was night and dark, and they could pass unobserved, in order to preserve them from the fury of the mob.

Who coming thither; to Berea; that is, Paul and Silas:

went into the synagogue of the Jews; which was in that city; not being at all daunted or discouraged with what they had met with at Thessalonica.

These were more noble than those in Thessalonica,.... That is, the Jews at Berea were more noble than the Jews in Thessalonica, as the Syriac version expresses it; for the comparison is not between the native inhabitants of Berea and Thessalonica, but between the Jews that dwelt in these places: and the one being "more noble" than the other, does not refer to their birth, lineage, and descent, as in 1Co 1:26 few such were called; and besides, both sorts were Jews, and of the same descent; and as for the proselytes in both places, there were some of the chief and honourable women converted in each: but to their minds, dispositions, and manners; the one were more candid, and ingenuous, and open to conviction and susceptive of the word, than the other; and used the apostles with better manners, with more mildness and gentleness, willing to hear what they had to say, without contradicting and blaspheming, and to examine with patience and candour what they delivered. Not that there is in any man, nor was there in those men naturally a disposition to attend to, and regard the Gospel of Christ; for there is a natural enmity in the minds of men to it, and with them it is folly and nonsense; nor are there any previous dispositions in the minds of men qualifying them for the grace of God; nor is anything of this kind a reason why some, and not others, are called by grace, for all are children of wrath, and none better than others; but this more noble disposition of mind and conduct was owing to the grace of God bestowed upon them; and which showed itself in the following instance:

in that they received the word with all readiness; or "who received", &c. which is a character, not of the Thessalonian Jews, as some think; though it is true of them that they received the word with joy of the Holy Ghost, and not as the word of man, but as the word of God, it coming to them not in word only, but in power, 1Th 1:5 but of the Beran Jews, who exceeded them, who showed at once a readiness and eager desire to attend the Gospel, and embrace it. This is to be understood not of the essential word Christ; though as it is true of him, that he is the word, and he is said to be received, and that readily and willingly, so these Bereans did receive him by faith, they believed in him, and made a profession of him; nor of the written word, for that is designed by the Scriptures, which they searched daily, and by which they examined, tried, and judged of the word they received; but of the word spoken by the apostle, the word of truth, the Gospel of salvation: this they received into their understandings, not merely notionally, so as to give their assent to it; but spiritually and experimentally, so as to feel the power, and enjoy the comfort of it, their understandings being opened by the Spirit of God for this purpose; otherwise the Gospel is unknown unto, and rejected by the natural man: they received the love of the truth, or the word of truth into their affections, not with a mere carnal flashy affection, arising from a principle of self-love; but with a spiritual affection of the Holy Ghost, with real solid gladness, it bringing the good news of salvation by Christ to them who saw themselves miserable, and undone: they received it into their hearts, so that it had a place there, and worked effectually in them: they believed it, not with a mere historical faith, but from the heart obeyed this form of doctrine delivered to them; and this they did with all readiness, as an hungry man receives his food, and greedily feeds upon it, or as a man ready to perish receives and lays hold on anything that offers for his safety.

And searched the Scriptures daily whether those things were so: they did not dispute with, and cavil at the apostle, as the Thessalonian Jews first did, Act 17:2 nor did they receive the word, right or wrong, or with an implicit faith; but they immediately betook themselves to reading and searching the writings of the Old Testament, to see whether the things which the apostle preached, concerning the Messiah, his incarnation, obedience, sufferings, death, and resurrection from the dead, were agreeable to them, or no; determining, if they were not, to reject them, but if they were, to embrace them, as they did; see Joh 5:39 and this they did continually day after day. They were neither backward to hear and receive the word, nor slothful to examine it.

Therefore many of them believed,.... What the apostle preached, and in Jesus of Nazareth, as the true Messiah, and professed their faith in him, upon finding, through reading and searching the Scriptures, that the characters of the Messiah agreed in him, and that what the apostle delivered were entirely consonant to those writings:

also of honourable women which were Greeks, and of men not a few; besides the Jews, there were Gentiles also, both men and women; who were proselytes to the Jewish religion, and who were persons of figure and credit, especially the women, who were also converted and believed in Christ. These converts were the beginning of a Gospel church state in this place, which continued many ages after. Timon, one of the first seven deacons of the church at Jerusalem, is said to be bishop of Berea; though, according to others, Onesimus, the servant of Philemon, was the first bishop of this church: even in the fifth century mention is made of Lucas, bishop of Berea, who was present in the synods of Chalcedon and Ephesus; yea, in the ninth century, there were Christians dwelling in this place ^p.

But when the Jews of Thessalonica,.... The unbelieving Jews there,

had knowledge that the word of God was preached of Paul at Berea; which they came at, either by persons that came from thence to Thessalonica, or by letters sent them:

they came thither also; as the Jews from Antioch and Iconium came to Lystra on a like account, Act 14:19

and stirred up the people; the common people, the natives of the place, against the apostles; suggesting that they were wicked men, and enemies to all laws, human or divine, civil or religious.

And then immediately the brethren,.... That were at Berea, the new converts there:

sent away Paul, whom they knew the Jews mostly sought after, and were offended with:

to go as it were to the sea; the Aegean sea, or Archipelago, near to which Berea was: this seems to have been done, in order to make the people conclude that he intended to take shipping, and go into some other parts of the world, when the design was to go to Athens by foot, and so be safe from any lying in wait of his persecutors: the Alexandrian copy, the Vulgate Latin, and the Oriental versions read, "to go to the sea"; to the sea side, whither it seems he did go; and yet it looks as if he did not go by sea, but by land, to Athens:

but Silas and Timotheus abode there still; at Berea, to confirm and strengthen the young converts there made.

And they that conducted Paul,.... From Berea to the sea side:

brought him unto Athens; a famous city in Attica, where both ^q Pliny and Ptolomy ^r place it, well known for the learning and wisdom of the ancient philosophers, who had their schools and universities in it; the former of these calls it a free city, and says, it needed no description nor commendation, its fame was so diffused everywhere. The account Jerom ^s gives of it is,

"Athens, a city in Achaia, dedicated to the studies of philosophy, which though but one, is always used to be called in the plural number; its haven, called the Piraeum, is described as fortified with seven walls.''

The city itself stood about two miles from the sea; it had its name either from the Greek word ηθονοη, which signifies the mind of God, as boasting of its divine knowledge; or rather from the word אתין, "Athen", which may be interpreted "strangers", it being originally inhabited by the Pelasgi, who were a set of people that moved from place to place ^t; or because of the great multitude of strangers which flocked from all parts hither for learning, of whom mention is made in Act 17:21. The inhabitants of it have been called by different names; when under the Pelasgi, as Herodotus ^u observes, they were called Cranai; when under King Cecrops, they went by the name of Cecropidae; when Erechtheus had the government, they changed their name into Athenians; from Ion, the son of Xythus, their general, they were called Ionians. This city has gone through different fates: it was burnt by Xerxes, about 480 years before Christ; some years after that it was taken by Lysander; and after that restored to its ancient liberty by Demetrius; after this the Romans were possessed of it; and now it is in the hands of the Turks, and goes by the name of Setines. In Beza's ancient copy it follows, "but he passed through Thessalia, for he was forbidden to preach the word to them"; for as he came from Berea to Athens, he must come through Thessalia; but he made no stay here, but passed through, being forbid to preach the Gospel here, as he had been before to preach it in Asia and Bithynia, Act 16:6 nor have we any account anywhere else of the Gospel being preached in Thessaly; and in the second century, we read of Heathenism prevailing there, and of many gross acts of idolatry, particularly at Pella in Thessaly, a man was sacrificed to the gods: though in the beginning of the fourth century there were bishops out of Thessalia at the synod of Nice; and so there were at the synod at Sardica, about the middle of the same century: in the sixth century, Dion, bishop of Thebes in Thessalia, was in the first synod at Ephesus; and Constantinus, bishop of Demetrias, and Vigilantius of Larissa, both cities in Thessalia, were in another at the same place ^w.

And receiving a commandment; or "a letter from him" as one copy and the Syriac version read; that is, the brethren from Paul:

unto Silas and Timotheus for to come to him with all speed; to Athens, where he now was: they departed; from Paul at Athens, and came back to Berea.

¹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

² sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

³ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

⁴ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁵ sn See the note on synagogue in 6:9.

¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

¹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31.

³ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

⁴ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

¹ tn Or “convinced.”

² tn Or “a large crowd.”

³ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

⁴ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

¹ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

² tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

³ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

⁴ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

⁵ sn The attack took place at Jason’s house because this was probably the location of the new house church.

⁶ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

⁷ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

¹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

³ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

⁴ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

¹ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

² tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

³ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

⁴ tn The word “named” is not in the Greek text, but is supplied for clarity.

⁵ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

¹ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

³ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

¹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

² tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

³ sn See the note on synagogue in 6:9.

¹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

² tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

³ sn Thessalonica was a city in Macedonia (modern Salonica).

map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

⁴ tn Or “willingly,” “readily”; Grk “with all eagerness.”

⁵ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

⁶ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

¹ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

² tn Or “respected.”

¹ sn Thessalonica was a city in Macedonia (modern Salonica).

² tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

³ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

⁴ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

⁵ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

¹ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

² tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

² sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

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

^{( 1 )} The casting out of Silas and Paul was the saving of many others.

^{( 2 )} 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.

^{( 2 )} Christ is therefore the mediator, because he was crucified and rose again: and he is certainly not to be rejected because the cross is shameful.

^{( 3 )} But the Jews which believed not, moved with envy, took unto them certain ^{( a )} lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

^{( 3 )} Although the zeal of the unfaithful seems ever so virtuous, yet at length it is found to have neither truth nor fairness. Yet the wicked cannot do what they wish, for even among themselves God stirs up some, whose help he uses for the deliverance of his own.

^{( a )} Certain companions which do nothing but walk the streets, wicked men, to be hired for every man's money to do any mischief, such as we commonly call the rabble and very cesspools and dunghill knaves of all towns and cities.

And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the ^{( b )} world upside down are come hither also;

^{( b )} Into whatever country and place they come, they cause sedition and tumult.

And when they had taken ^{( c )} security of Jason, and of the other, they let them go.

^{( c )} When Jason had put them in good assurance that they would appear.

^{( 4 )} And the brethren immediately sent away Paul and Silas by night unto Berea: who coming [thither] went into the synagogue of the Jews.

^{( 4 )} That is indeed the wisdom of the Spirit which always sets the glory of God before itself as a mark with which it directs itself, and never wavers from it.

^{( 5 )} These were more ^{( d )} noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

^{( 5 )} The Lord sets out in one short period of time, and in one people, different examples of his unsearchable wisdom to cause them to fear him.

^{( d )} He compares the Jews with the Jews.

^{( 6 )} But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.

^{( 6 )} Satan has his who are zealous for him, and those who one would least suspect.

^{( 7 )} And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still.

^{( 7 )} There is neither counsel, nor fury, nor madness against the Lord.

^{( 8 )} And they that conducted Paul ^{( e )} brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed.

^{( 8 )} The sheep of Christ also watch their pastor's health and safety, but yet in the Lord.

^{( e )} It is not for nothing that the Jews of Berea were so commended, for they brought Paul safe from Macedonia to Athens, and there is in between these two places all of Thessalia, and Boeotia, and Attica.

1 Paul preaches at Thessalonica, where some believe,

5 and others persecute him.

10 He is sent to Berea, and preaches there.

13 Being persecuted by Jews from Thessalonica,

16 he comes to Athens, and disputes and preaches the living God, to them unknown;

32 whereby, though some mock, many are converted unto Christ.

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.   

3. (2) " And according to Paul's custom, he went in to them, and for three Sabbath days disputed with from the Scriptures, (3) opening them, and setting forth that it was necessary that the Christ should suffer, and arise from the dead, and that this Jesus whom I preach to you is the Christ. " This was certainly a well-chosen course of argument. One of the chief objections which the Jews urged against Jesus during his life was his humble and unpretending position in society, which was inconsistent, in their estimation, with his claims to the Messiahship. And since his resurrection, the preaching of the Christ as crucified was, to the mass of the Jews, a scandal, because it appeared an impeachment of the prophets to proclaim the despised and crucified Jesus as the glorious Messiah whose coming they had predicted. But Paul begins his argument with the Thessalonian Jews, by showing that the writings of the prophets themselves made it necessary that the Messiah "should suffer and arise from the dead." Having demonstrated this proposition, it was an easy task to show that "this Jesus whom I preach to you is the Christ." It was well known that he had suffered death, and Paul had abundant means of proving that he had risen again. This proof was not confined to his own testimony, as an eye-witness of his glory, though we may well suppose that he made use of this, as he did on subsequent occasions. But he gave ocular demonstration of the living and divine power of Jesus, by working miracles in his name. This we learn from his first epistle to the Church in this city, in which he says: "Our gospel came to you not in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake." The power of the Holy Spirit, working miracles before them, gave an assurance of the resurrection and glory of him in whose name they were wrought, which the "word only" of all the men on earth could not give. Without such attestation, the word of man in reference to the affairs of heaven has no claim upon our confidence; but with it, it has a power which can not be resisted without resisting God.  

This course of argument and proof occupied three successive Sabbaths. During the intervening weeks the two brethren carefully avoided every thing which might raise a suspicion that they were governed by selfish motives. They asked no man in the city for even their daily bread. They received some contributions to their necessities from the brethren in Philippi, but the amount was so scanty as to still leave them under the necessity of "laboring night and day."   

notes on verse 2  

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."   

Such a movement among the devout Gentiles, whose presence at the synagogue worship was a source of pride to the Jews, was exceedingly mortifying to those Jews who obstinately remained in unbelief. Their number and popular influence in Thessalonica enabled them to give serious trouble to Paul and Silas. (5) " But the unbelieving Jews, being full of zeal, collected certain wicked men of the idle class, and raising a mob, set the city in an uproar. And rushing to the house of Jason, they sought to bring them out to the people. (6) But not finding them, they dragged Jason and certain brethren before the city rulers, crying out, These men, who have turned the world upside down, have come hither also; (7) whom Jason has received; and they are all acting contrary to the decrees of C