聖書注解書

ここには、パウロの旅と、彼のキリストへの奉仕と苦しみについてのさらなる記録がある。彼は一つの部屋にだけ光を与える机の上のろうそくのようではなく、多くに光を与えるためにその巡回を行う太陽のようであった。彼は大きな王国であるマケドニヤに召された（使徒16:9）。彼はピリピから始めた。というのも、それが彼が来た最初の都市であったから。しかし彼はこれに自分を限定してはならなかった。ここで彼について次のことが記されている。一、マケドニヤの他の都市テサロニケでの説教と迫害（使徒17:1-9）。二、ベレヤでの説教。そこでは励みになる聴衆に出会ったが、迫害によってそこからも追い出された（使徒17:10-15）。三、ギリシャの有名な大学であるアテネでの論争（使徒17:16-21）。そして、多神教と偶像礼拝にふけっていた者たちを罪に定め、彼らをキリスト教へと導くために、彼が与えた自然宗教についての説明（使徒17:22-31）。これと共に、この説教の成功（使徒17:32-34）。

Paul and his company, passing through Amphipolis and Apollonia, come to Thessalonica, were they preach the Gospel to the Jews, several of whom believe, Acts 17:1-4. Others raise a mob, and bring Jason, who had received the apostles, before the magistrates, who, having taken bail of him and his companions, dismiss them, Acts 17:5-9. Paul and Silas are sent away by night unto Berea, where they preach to the Jews, who gladly receive the Gospel, Acts 17:10-12. Certain Jews from Thessalonica, hearing that the Bereans had received the Gospel, come thither and raise up a persecution, Acts 17:13. Paul is sent away by the brethren to Athens, where he preaches to the Jews, Acts 17:14-17. He is encountered by the Epicureans and Stoics, who bring him to the Areopagus, and desire him to give a full explanation of his doctrine, Acts 17:18-20. The character of the Athenians, Acts 17:21. Paul preaches to them, and gives a general view of the essential principles of theology, Acts 17:22-31. Some mock, some hesitate, and some believe, and, among the latter, Dionysias and Damaris, Acts 17:32-34.

CHAPTER 17

Acts 17:2. διελέγετο] A B א, min. have διελέξατο (so Lachm.). D E, min. have διελέχθη, which Griesb. has recommended and Born. adopted. Different alterations of the imperf. into the aor. (in conformity with εἰσῆλθε).

Acts 17:4. After σεβομ. Lachm. has καί (A D loti. Vulg. Copt.). Offence was taken at the combination σεβομ. Ἑλλήν., and therefore sometimes Ἑλλήν. was omitted (min. Theophyl. 1), sometimes καί was inserted.

Acts 17:5. προσλαβ. δὲ οἱ Ἰουδ.] So Griesb. But Elz. has ζηλώσαντες δὲ οἱ ἀπειθοῦντες Ἰουδαῖοι, καὶ προσλαβ. Lachm.: ζηλώσαντες δὲ οἱ Ἰουδ. καὶ προλαβ. which also Rinck prefers. Matthaei: προσλαβ. δὲ οἱ Ἰουδ. οἱ ἀπειθ. So Scholz and Tisch. Still other variations in codd. vss. and Fathers (D: οἱ δὲ ἀπειθοῦντες Ἰουδαῖοι συστρέψαντες, so Born.). The reading of Lachm. has most external evidence in its favour (A B א, min. Vulg. Copt. Sahid. Syr. utr.), and it is the more to be preferred, since that of Griesb., from which otherwise, on account of its simplicity, the others might have arisen as amplifications in the form of glosses, is only preserved in 142, and consequently is almost entirely destitute of critical warrant; the ἀπειθοῦντες in the Recepta betrays itself as an addition (from Acts 14:2), partly from its being exchanged in several witnesses for ἀπειθήσαντες and partly from the variety of its position (E has it only after πονηρούς).

ἀγαγεῖν] So H, min. Chrys. Theoph. Oec. But D, 104, Copt. Sahid. have ἐξαγαγεῖν (so Born.); A B א, min. Vulg.: προαγαγεῖν (so Lachm.); E: προσαγαγεῖν G, 11 : ἀναγαγεῖν. All of them more definite interpretations.

Acts 17:13. After σαλεύοντες, Lachm. and Born have καὶ ταράσσοντες. So A B D, א, min. and several vss. But σαλ. was easily explained after Acts 17:8 by ταρ. as a gloss, which was then joined by καὶ with the text.

Acts 17:14. ὡς] A B E א, min. have έως, which Lachm. has adopted. But ὡς was not understood, and therefore was sometimes changed into ἕως sometimes omitted (D, min. vss.)

Acts 17:15. After ἤγαγον, Elz. Scholz have αὐτόν, against preponderating testimony. A familiar supplement.

Acts 17:16. θεωροῦντι, Lachm. and Tisch. read θεωροῦντος, which also Griesb. recommended, after A B E, א, min. Fathers. Rightly; the dative is adapted to the αὐτῷ.

Acts 17:18. Instead of αὐτοῖς (which with Lachm., according to witnesses of some moment, is to be placed after εὐηγγελ.) Rinck would prefer αὐτοῦ, according to later codd. and some vss. A result of the erroneous reference of the absolute τὴν ἀνάστασιν to the resurrection of Jesus. The pronoun is entirely wanting in B G א, min. Chrys. So Tisch.; and correctly, both on account of the frequency of the addition, and on account of the variety of the order. In D the whole passage ὅτι … εὐηγγελίζετο is wanting, which Born approves.

Acts 17:20. Instead of τί ἄι, A B א, min. vss. have τίνα, and instead of θέλοι: θέλει. Lachm. has adopted both. But TINA was the more easily converted after the preceding τινα into TINA, as ταῦτα follows afterwards. The removal of the ἄν then occasioned the indicative.

Acts 17:21. καὶ ἀχούειν] Lachm. Tisch. Born, read ἢ ἀκούειν, which, according to A B D א, Vulg. Sahid. Syr. p. is to be adopted.

Acts 17:23. Instead of ὅν and τοῦτον, A* B D א* loti Vulg. Cant. Or. Jer. have ὅ and τοῦτο. So Lachm. Tisch. Born. Rightly; the masculine is an old alteration (Clem. already has it) in accordance with what precedes and follows.

Acts 17:25. ἀνθρωπίνων] Elz. Scholz have ἀνθρώπων, against decisive evidence.

καὶ τὰ πάντα] B G H most min. and some vss. and Fathers have κατὰ πάντα. So Mill, and Matth. An error of transcribers, to whose minds κατὰ πάντα, from Acts 17:22, was still present.

Acts 17:26. αἵματος] is wanting in A B א, min. Copt. Sahid. Aeth. Vulg. Clem. Beda, Lachm. The omission easily took place after ἐνΟΣ. Had there been a gloss, ἀνθρώπου would most naturally have suggested itself; comp. Romans 5:12 ff.

πᾶν τὸ πρόσωπον] Lachm. Tisch. Born, read παντὸς προσώπου, according to A B D א, min. Clem. But the article is necessary, and in the scriptio continua ΠΑΝΤΟ was easily taken together, and παντος made out of it.

προστεταγμ.] Elz. Born, read προτεταγμ., against decisive testimony. A frequent interchange.

Acts 17:27. Κύριον] Griesb. Lachm. read Θεόν, according to A B G H א, min. and several vss. and Fathers. So Tisch. and Born. But certainly an interpretation, which was here in particular naturally suggested, as Paul is speaking to Athenians. Τὸ θεῖον in D, Clem. Ir. Ambr., inserted from Acts 17:29, is yet more adapted to this standpoint.

χαίτοιγε So א. But B D G H, min. Fathers read καίγε, which Griesb. has recommended, and Lachm. Tisch. Born, have adopted. A E, Clem, read καίτοι. See on Acts 14:17.

Acts 17:30. πᾶσι] A B D** E א, min. Ath. Cyr. and vss. have πάντας. Recommended by Griesb., adopted by Lachm. Born.; and rightly. The dative came in after ἀνθρώποις.

Acts 17:31. διότι] Lachm. Tisch. Born, read καθότι, according to A B D E א, min. and Fathers. Rightly; it was supplanted by the more usual διότι.

Ac 17:1-15.

テサロニケにおいてパウロの宣教の成功が彼の命を危険にさらし、彼は夜のうちにベレヤへ送られる。そこで彼のメッセージは啓発された受容に出会うが、テサロニケからの敵対的行動が彼の急なベレヤ出発を引き起こす。彼はアテネに到着する。

1. 彼らはアンフィポリスを通って――ピリピから南西三十三マイル、ストリュモン川のほとり、その名を冠する湾の頭にあり、エーゲ海の北岸にある。

またアポロニヤを経て――アンフィポリスから南西約三十マイル。しかし正確な位置は知られていない。

テサロニケに来た――アポロニヤからほぼ真西約三十七マイル、テルマイコス（テサロニケ）湾の頭、エーゲ海の北西の端に位置する。マケドヤの主要かつ最も人口稠密な都市。「これがヨーロッパにおける福音の出発点のひとつとしていかにふさわしい場所であったかは一目でわかる。そして、彼らを出発して数ヶ月後にパウロがテサロニケ人たちに語ったことばの力強さを十分に味わうことができる。『あなたがたから主のことばがラッパのように響き渡った。それはマケドヤとアカヤにだけでなく、至る所に』」

(1Th 1:8)

[ハウソン]。

そこにユダヤ人の会堂があった――ピリピと同様、アンフィポリスとアポロニヤには会堂がなかったことを示す。

「アムピポリス」――これはマケドニヤ東部地方の首府であった。もともとはアテネ人の植民都市であったが、ローマの下でマケドニヤのその部分の首府とされた。トラキヤに近く、ストリュモン川の河口から遠くない所に位置し、その川は市の周りを流れていたため、「市を取り囲むもの」というその名の由来となった。旅行記に記されたこれらの場所に関する距離は次のとおりである。すなわち、ピリピからアムピポリスまで33マイル、アムピポリスからアポロニヤまで30マイル、アポロニヤからテサロニケまで37マイル。「これらの距離は明らかに、それぞれ一日で踏破できたようなものである。道中の遅滞については何も述べられておらず、すべてが旅行の迅速さを示唆しているので、パウロとシラスは中間の各場所で一晩休息した、とわれわれは結論する（ただし、彼らの最近の苦しみが速い旅行を不可能にしていたのでない限り）。それゆえ、彼らの旅についてのわれわれの知らせは三つの部分に分けられる。アムピポリスの位置は、ギリシャにおける最も重要な位置の一つである。それはストリュモン湾に接する山々を横断する峠道に立地し、その湾の海岸からマケドニヤの大平原へ入る唯一の容易な交通路を扼している。この平原はメラニコの彼方からピリピまで60マイルにわたって広がっている。この場所の古い名は「九つの道」であり、トラキヤとマケドニヤの多くの道がこの地点で交わっていたことに由来する。アテネ人はこの位置の重要性を見て、そこに植民都市を建て、アンフィポリスと呼んだ。川が市を取り囲んでいたからである。」

「アポロニヤ」――この都市はアムピポリスとテサロニケの間に位置し、かつてはその商業によって大いに名を知られていた。

「テサロニケに着いた」――これはマケドニヤ第二地方の海港であった。テルマイコス湾の奥に位置している。アエミリウス・パウルスがこの国を四つの地区に分けたとき、ここはマケドニヤ第二地区の首府とされた。かつてはテルマと呼ばれたが、のちにテサロニケの名を受けた。これは、ピリッポスの娘で自分の妻となったテサロニカを記念したカサンドロスによるものか、あるいはピリッポスがテッサリヤの軍勢に対して得た勝利を記念するものかのいずれかである。そこにはギリシャ人、ローマ人、ユダヤ人が住んでいた。現在はサロニキと呼ばれ、その位置から、常に商業上重要な場所であるに違いない。テルマイコス湾の内側の湾曲部に、アドリア海とヘレスポントとのほぼ中間に位置し、いくつかの川に潤う広大な平原の海側の縁にあって、明らかに商業の中心地となるように設けられていた。現在の人口は6万ないし7万であり、その約半分がユダヤ人である。彼らは36の会堂を持つと言われており、「そのいずれも、清潔さや様式の優雅さの点で目立ったものはない」。この場所で教会が集められ、パウロはのちに、この教会にテサロニケ人への二つの手紙を宛てたのである。

「会堂があった」――ギリシャ語：ユダヤ人の（ἡ συναγωγὴ hē sunagōgē）会堂があった。GrotiusとKuinoelが指摘するように、ここで用いられている冠詞は強意的であり、アムピポリスとアポロニヤには会堂がおそらくなかったことを示している。これが、彼らがそれらの場所をいかなる遅滞もなく通り過ぎた理由である。

Passed through Amphipolis - This city was the metropolis of the first division of Macedonia, as made by Paulus Aemilius: see the note on Acts 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, Acts 16:13. At Thessalonica alone they appear to have had a synagogue.

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 Luke 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.

(q) Nat. Hist. l. 4. c. 10. (r) Geograph. l. 3. c. 13. (s) Lexic. Decem. Orat. p. 20, 104. Vid. Plin. Nat. Hist. l. 10. c. 8. (t) Cornelius Nepos in Vita Cimon. c. 2.((u) Nat. Hist. l. 3. c. 23. (w) Geograph. l. 8. c. 13. Vid. Plin. l. 4. c. 10. (x) Plin. Nat. Hist. l. 5. c. 5. (y) Ib. c. 13. (z) Antiqu. l. 13. c. 15. sect. 4. & de Bello Jud. l. 1. c. 8, sect. 3.((a) Plin. l. 4. c. 10. (b) Ptolom. l. 3. c. 13. (c) Magdeburg. Hist. Eccles. cent. 4. c. 3. p. 82. (d) Petav. Rationar. Temp. par. 1. p. 462, 475.