Chú giải Kinh Thánh

Acts 17:1. Now when they, &c. — It appears by Luke’s phraseology here, that he was left at Philippi; for here he ceases to speak of himself as one of Paul’s company, saying, not when WE, but when they had passed, &c. Nor does he resume his former manner of writing until Acts 20:5-6. It is therefore more than probable, that when Paul, Silas, and Timothy departed from Philippi, after having gathered a church there, Luke remained with the new converts until the apostle, in his way from Corinth to Syria the second time, came to Philippi and took him with them. Had passed through Amphipolis and Apollonia — The apostle having, as we have seen, successfully planted the gospel in Philippi, departed with his assistants, Silas and Timothy; and passing first through Amphipolis, a city built in an island formed by two branches of the river Strymon, (from whence it had its name,) and a colony of the Athenians, and then through Apollonia, a colony of the Corinthians and Corcyreans, near the sea-side; they came to Thessalonica — Now the metropolis of all the countries comprehended in the Roman province of Macedonia. For it was the residence both of the proconsul and questor; so that, being the seat of government, it was constantly filled with strangers, who attended the courts of judicature, or who solicited offices. And as most of the Greeks about this time were extremely addicted to philosophy, so great a city as Thessalonica could not be destitute of men of learning, who were well qualified to judge of the gospel and its evidences. Moreover, its situation, at the bottom of the Thermaic gulf, rendering it fit for commerce, many of its inhabitants were merchants, who carried on an extensive trade with foreign countries; and who, as the apostle observes, (1 Thessalonians 1:9,) published in these distant countries the conversion of the Thessalonians, and the miracles by which they had been converted. The Jews, likewise, resorted to this city in such numbers as to form a numerous congregation, and had, as we here read, a synagogue; whereas, it does not appear that they had one in any other city of Macedonia. And, probably, the reason why the apostle made no stay at the two fore-mentioned cities was, that there was no synagogue in either of them, and perhaps even no Jews, whom he was wont first to address wherever he came. It appears, therefore, from the above account of Thessalonica, that it was a very proper theatre whereon to display the light of the gospel. Through the advantages of its situation this city still subsists under the name of Salonichi, and is a place of great resort and trade, but it is in the possession of the Turks.

Acts 17:2-3. And Paul, as his manner was — Of doing all things, as far as might be, in a regular way; went in unto them — Entered their assembly; and three sabbath days reasoned with them — If any reader wishes to know more particularly the manner of the apostle’s reasoning with the Jews, and the proofs which he brought from their own Scriptures, in support of the facts which he affirmed, he will find an excellent example thereof in the sermon which Paul preached in the synagogue of Antioch in Pisidia, chap. Acts 13:16-41; where see the notes. Opening and alleging — Διανοιγων και παρατιθεμενος, explaining and evidently showing, that is, showing by clear and incontestable arguments: for the word signifies placing a thing before the eyes of spectators; that Christ must needs have suffered — That is, that it was necessary, according to the whole tenor of the prophecies, that the Messiah should suffer, and that no one could be the Messiah who did not suffer; and have risen again from the dead — The Scriptures having also clearly predicted that event; and that this Jesus whom I preach unto you is Christ — Having exactly fulfilled all these predictions of the Scriptures concerning the Messiah, and answered all the characters drawn in them of him.

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

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

Acts 17:5-7. But the Jews which believed not, &c. — Although many Jews at Thessalonica received and heartily embraced the truth, there were many who rejected it, and that, as it afterward appeared, with much malignity of heart. For the great success which Paul had in converting the idolatrous Gentiles, raised the envy and indignation of the unbelieving Jews to such a pitch, that, transported with a blind and furious zeal, they hired (των αγοραιων τινας ανδρας πονηρους) certain dissolute fellows who frequented the market-place, and were prepared to do any thing, however bad, for a small reward. These gathered a company — Collected a mob; and soon set all the city in an uproar — Threw it into the greatest confusion; and assaulted the house of Jason — Where Paul and his assistants lodged; and sought to bring them out to the people — Whom they had incensed and enraged against them, and by whom they hoped to see them pulled in pieces. And when they found them not — As they expected, in the house; (the apostles, it seems, having been advised to withdraw, as being most obnoxious;) they drew Jason — A converted Jew; and certain brethren — Who were with him; unto the rulers — To whom they represented them as very criminal, in having received and harboured dangerous persons, not fit to be tolerated, enemies to the public peace, who threw every thing into disorder wherever they came: crying, These that have turned the world upside down — With their new doctrine; are come hither also — To create the same disturbance among us; whom Jason hath received — Hath sheltered under his roof, and so hath made himself responsible for all the mischief they may do here; and these all do contrary to the decrees of Cesar — Not to any particular decree, for there was as yet no law of the empire against Christianity; but contrary to Cesar’s power in general to make decrees; saying, that there is another king — Not only a king of the Jews, as Christ was himself charged before Pilate with saying; but a universal Monarch, a Lord of all, as Peter called him in the first sermon he preached to the Gentiles, Acts 10:36; for doubtless they alluded to the Christian doctrine concerning the Lordship, or universal dominion of Jesus, which they pretended was inconsistent with the universal lordship of Cesar. It is true, the Roman government, both while it was a commonwealth, and after it came into the hands of the Cesars, was very jealous of any governor under their dominion taking upon him the title of king, and there was an express law against it; but Christ’s kingdom was not of this world. His followers said, indeed, that Jesus was a king, but not an earthly king: not a rival with Cesar, nor one whose ordinances interfered with the decrees of Cesar; but who made it a law of his kingdom, to render unto Cesar the things that were Cesar’s. There was nothing in the doctrine of Christ that tended to the dethroning of princes, or the depriving of them of any of their prerogatives, as they knew very well; and it was against their consciences that they laid any thing of this kind to the charge of Christ’s disciples. And of all people, it ill became the Jews to do it, who hated Cesar and his government, and sought the ruin both of him and it; and who expected a Messiah that should be a temporal prince, and overturn the thrones of kingdoms; and were therefore opposing our Lord Jesus because he did not appear under that character.

Acts 17:8-10. And they troubled the people and the rulers — As the charge was formed in such a manner that their neglecting it might render them obnoxious to the Romans, both the multitude and the magistrates of the city were alarmed when they heard these things. They were not willing, however, to proceed to extremities against an inhabitant of the place, merely for harbouring persons who, whatever might be alleged against them, were in a manner strangers to him; and, therefore, when they had taken security of Jason, and the other — Brethren who were brought before them, that they would behave as good subjects; they let them go — Dismissed them for that time. This liberal conduct of the rulers of Thessalonica restrained the malice of the Jews for the present. But the brethren — Fearing some new tumult might arise, thought it prudent to send Paul and Silas — And probably Timothy also, Acts 17:15; away by night to Berea — A populous city in the neighbourhood. Luke has not told us what time Paul and his assistants spent at Thessalonica. But there are circumstances mentioned in the apostle’s epistles from which we may infer, that they spent some months in planting a church there; such as that, during his abode at Thessalonica, he received money twice from the Philippians, (Php 4:15,) and communicated the spiritual gifts to the brethren in plenty, (1 Thessalonians 5:19,) and appointed προισταμενους, presidents, or rulers, statedly to exercise the ministry among them, (1 Thessalonians 5:12,) having formed them into a regular church; all which implies that he abode a considerable time in this city.

Acts 17:11-14. These were more noble, &c. — Greek, ευγενεστεροι, more ingenuous, or generous; of a more excellent disposition, more open to conviction, as being less blinded by prejudice. To be teachable in the things of God, is true nobleness and generosity of soul. Than those in Thessalonica — The unbelieving Jews there; in that they received the word with all readiness of mind — When it was proved to them from the Scriptures to be the word of God. And searched the Scriptures daily — Using great candour and impartiality in the search; whether these things were so — Namely, the things which Paul preached concerning the sufferings and resurrection of the Messiah. Here we see that receiving the word with readiness, and the most accurate search into the truth, are things well consistent the one with the other. Therefore many of them believed — Finding how exact a correspondence there was between the words of these Christian preachers and those of their own prophets, to which they referred. Also of honourable women — Women of considerable rank; which were Greeks — That is, proselytes, as the word is frequently used by Luke; and of men not a few — Thus a numerous church was gathered in Berea likewise, consisting both of the Jews and of the Gentiles, but especially of the latter. But — An unhappy opposition soon arose, from the malice of their persecutors: for, when the Jews of Thessalonica understood that the word of God was preached at Berea — With such promising success, not content with what they had done to oppose it at home; they came thither also, and stirred up the people — Greek, σαλευοντες τους οχλους, agitating the multitudes, or, raising a storm among them; the expression properly signifying to agitate the sea violently. It admirably illustrates the rage and fury of a seditious multitude. They doubtless represented Paul and his associates as factious and turbulent persons, to whom it was dangerous to give any the least shelter or countenance. The brethren, therefore, anxious for Paul’s safety, sent him away to go as it were to the sea — Or by sea, to some of the southern cities of Greece. It seems they chose to direct him the road which led to the sea, that if he had not an opportunity of embarking, or did not think proper to do it, his malicious enemies might, at least, be discouraged from any further attempt to pursue him, which they might probably have done, if they had known he would have travelled by land. But Silas and Timotheus, whose characters were not so public, or their persons so obnoxious, did not go with him from Berea; but continued there a while longer, to settle the newly-planted church, and to instruct them more fully in the doctrine of the gospel.

Acts 17:15. They that conducted Paul brought him — By land, εως, as far as Athens — That celebrated, unequalled seat of learning among the Greeks. It is true, Athens had now passed the zenith of its political splendour, and had been declining in power and glory ever since the Romans, after conquering Greece, fixed the seat of their government at Corinth. Nevertheless, its fame for learning was still as great as ever. For, at the time Paul visited that city, it was full of philosophers, rhetoricians, orators, painters, statuaries, and of young persons who came to learn philosophy and the arts. But this sort of people, being generally very idle, were great talkers, and had an insatiable curiosity. So that the character which Luke has given of the Athenians, and strangers there, (Acts 17:21,) is perfectly just. And receiving commandment unto Silas, &c., that they should come to him with all speed — Probably that they might bring him information of the state of the new converts he had left behind him at Thessalonica and Berea. Or, perhaps, he wished to be joined by them before he began his ministry at Athens, which yet, observing the wretched state of the city, he was in haste to do. Whether Silas came to him while he was at Athens, is uncertain. Timothy, however, came and informed him, that the idolaters in Thessalonica, displeased to see so many of their countrymen deserting the temples and altars of their gods, had joined the Jews in persecuting the disciples, 1 Thessalonians 2:14. On hearing this, Paul thought it good to be left at Athens alone, 1 Thessalonians 3:1; and sent Timothy back to Thessalonica, to establish and comfort the brethren concerning their faith. While Paul “continued in this renowned city, the centre of polite learning, philosophy, and the fine arts, and, as it were, the university of the Roman empire and of the world, he took little notice of the sculpture and edifices, the fragments of which, to this day, are considered as the most perfect models in their kind; or of their paintings and exhibitions, and other curiosities of this sort.” And yet “Paul is generally allowed to have been a man of fine taste and cultivated genius; but his thoughts were too much occupied about more sublime and interesting subjects, to make observations on these elegant or magnificent trifles.” — Scott. For,

Acts 17:16-17. While he waited for them at Athens — Namely, for Silas and Timothy; his spirit was stirred in him — Greek, παρωξυνετο, was disquieted, vexed, filled with grief and indignation; when he saw the city (a city which was thought to be more enlightened than any other, and in which learning and arts were carried to greater perfection than anywhere else in the world) wholly given to idolatry — Greek, κατειδωλον, full of idols, enslaved to idolatry in the most gross and shameful manner. That this was the case, all ancient writers attest. Pausanias says that “there were more images in Athens than in all Greece besides;” and that “they worshipped the gods,” or expressed more piety to them “than all Greece:” and presently adds, as an evidence of their piety, that “they had altars (αιδους, φημης, και ορμης) erected to shame, fame, and desire;” and again, that “they exceeded all in their zeal for the gods.” Sophocles bears the same testimony, observing, “This city exceeds all others in worshipping and honouring the gods.” Hence Ælian called Athens the altar of Greece; and Xenophon said, that “it had twice as many sacred festivals as any other city.” And no wonder, for the Athenians always imported the deities and superstitions of every nation along with their arts and learning; and, as Strabo says, “their hospitality to strangers extended to the gods too, being very ready to receive any strange objects or forms of worship.” So that, as Petronius humorously says, “It was easier to find a god than a man there.” Here then we have a full proof of the insufficiency of science and philosophy to guide men in matters of religion. “The barbarous Scythians, the wild Indians, nay, the stupid Hottentots,” as Mr. Scott observes, “have never deviated further from truth, or sunk into grosser darkness, in respect to God and religion, than the ingenious and philosophical Athenians did!” The apostle, therefore, though, it seems, he had resolved not to begin preaching till Timothy and Silas arrived, yet, seeing the city sunk so low in these various, complicated, and abominable idolatries, could forbear no longer; and therefore, as there was a synagogue of the Jews in Athens, he went to it without delay, and disputed with the Jews and the devout persons — Whom he found assembled there: thus offering the gospel to them, as his manner was, before he preached it to the Gentiles. But not content with this, he afterward discoursed in the market-place daily with those that met with him — Who were chiefly, doubtless, Athenian idolaters. See Dr. Hammond.