성경 주석서

When they had passed through (διοδευσαντες). First aorist active participle of διοδευω, common verb in the Koine (Polybius, Plutarch, LXX, etc.), but in the N.T. only here and Luke 8:1. It means literally to make one's way (οδος) through (δια). 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 (την Αμφιπολιν). So called because the Strymon flowed almost around (αμφ) 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 (την Απολλωνιαν). 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 (εις Θεσσαλονικην). 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 (1 Thessalonians 1:8).

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As his custom was (κατα το ειωθος τω Παυλω). The same construction in Luke 4:16 about Jesus in Nazareth (κατα το ειωθος αυτω) with the second perfect active participle neuter singular from εθω. 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 (επ σαββατα τρια). 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 1 Thessalonians 1:8. The church consisted mainly of Gentile converts (2 Thessalonians 3:4; 2 Thessalonians 3:7; 2 Thessalonians 3:8) and seems to have been well organized (1 Thessalonians 5:12). He received help while there several times from Philippi (Philippians 4:16) and even so worked night and day to support himself (1 Thessalonians 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5; 2 Thessalonians 2:1-12). Reasoned (διελεξατο). First aorist middle indicative of διαλεγομα, 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. διελεγετο in verse Acts 17:17), 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 (απο) of his ideas.

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Opening and alleging (διανοιγων κα παρατιθεμενος). Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (διανοιγω) used by him of the interpretation of the Scriptures by Jesus (Luke 24:32) and of the opening of the mind of the disciples also by Jesus (Luke 24:45) and of the opening of Lydia's heart by the Lord (Acts 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 (παρα-τιθεμενος), quoting the Scripture to prove his contention which was made in much conflict (1 Thessalonians 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 (1 Corinthians 1:23). That it behoved the Christ to suffer (οτ τον Χριστον εδε παθειν). The second aorist active infinitive is the subject of εδε with τον Χριστον, 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 (Luke 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 Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηνα εκ νεκρων). This second aorist active infinitive αναστηνα is also the subject of εδε. The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8; Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ (ουτος εστιν ο Χριστοσ, ο Ιησους). 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.

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Some of them (τινες εξ αυτων). That is of the Jews who were evidently largely afraid of the rabbis. Still "some" were persuaded (επεισθησαν, effective first aorist passive indicative) and "consorted with" (προσεκληρωθησαν). This latter verb is also first aorist passive indicative of προσκληροω, a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from προς and κληρος, 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 (των τε σεβομενων Hελληνων πληθος πολυ). 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 1 Thessalonians 1:9 Paul expressly says that they had "turned to God from idols," proof that this church was mainly Gentile (cf. also 1 Thessalonians 2:14). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγα). 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 Acts 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 (1 Thessalonians 4:11). In 2 Corinthians 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 verses Acts 17:4; Acts 17:5 to understand what Paul says in his Thessalonian Epistles.

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Moved with jealousy (ζηλωσαντες). Both our English words, zeal and jealousy , are from the Greek ζηλος. In Acts 13:45 the Jews (rabbis) "were filled with jealousy" (επλησθησαν ζηλου). 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 1 Thessalonians 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 (προσλαβομενο). Second aorist middle (indirect, to themselves) participle of προσλαμβανω, old and common verb. Certain vile fellows of the rabble (των αγοραιων ανδρας τινας πονηρους). The αγορα or market-place was the natural resort for those with nothing to do (Matthew 20:4) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (Protagoras 347 C) calls these αγοραιο (common word, but in N.T. only here and Acts 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 (2 Thessalonians 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 (οχλοποιησαντες). Literally, making or getting (ποιεω) a crowd (οχλος), a word not found elsewhere. Probably right in the αγορα 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 (εθορυβουν). Imperfect active of θορυβεω, from θορυβος (tumult), old verb, but in the N.T. only here and Acts 20:10; Matthew 9:23; Mark 4:39. They kept up the din, this combination of rabbis and rabble. Assaulting the house of Jason (επισταντες τη οικια Ιασονος). Second aorist (ingressive) active of εφιστημ, 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. 1:7). They sought (εζητουν). Imperfect active. They burst into the house and searched up and down. Them (αυτους). Paul and Silas. They were getting ready to have a lynching party.

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When they found them not (μη ευροντες). Usual negative μη with the participle in the Koine, second aorist (effective) active participle, complete failure with all the noise and "bums." They dragged (εσυρον). Imperfect active, vivid picture, they were dragging (literally). See already Acts 8:3; Acts 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 (επ τους πολιταρχας). 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 πολιταρχεω 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 (βοωντες). Yelling as if the house was on fire like the mob in Jerusalem (Acts 21:28). These that have turned the world upside down (ο την οικουμενην αναστατωσαντες). The use of οικουμενην (supply γεν or χωραν, the inhabited earth, present passive participle of οικεω) 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 Luke 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 (verse Acts 17:5) was created by the rabbis and the hired loafers. The verb αναστατοω (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in Acts 17:6; Acts 21:38; Galatians 5:12. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. εξαναστατοω 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" (αναστατο με). See Deissmann, Light from the Ancient East, pp. 84f. It is not a "Biblical word" at all, but belongs to the current Koine. It is a vigorous and graphic term.

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Whom Jason hath received (ους υποδεδεκτα Ιασων). Present perfect middle indicative of υποδεχομα, to entertain, old verb, but in N.T. only in Luke 10:38; Luke 19:6; Acts 17:7; James 2:25. This is Jason's crime and he is the prisoner before the politarchs. These all (ουτο παντες). Jason, the "brethren" of verse Acts 17:6, Paul and Silas, and all Christians everywhere. Contrary (απεναντ). Late compound preposition (απο, εν, αντ) found in Polybius, LXX, here only in the N.T. The decrees of Caesar (των δογματων Καισαρος). 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 (Acts 18:2). Saying that there is another king, one Jesus (Βασιλεα ετερον λεγοντες εινα Ιησουν). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after λεγοντες. Βασιλεα ετερον 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 (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 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 (John 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; 1 Thessalonians 4:2). 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.

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They troubled the multitude and the rulers (εταραξαν τον οχλον κα τους πολιταρχας). First aorist active of ταρασσω, 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.

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