A.T. Robertson Commentary Acts 17

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 Lu 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).

As his custom was (κατα το ειωθος τω Παυλω). The same construction in Lu 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 3:4,7,8) and seems to have been well organized (1 Thessalonians 5:12). He received help while there several times from Philippi 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 4:5–13:5; 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 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.

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 (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 Ac 3:18 and Paul again in Ac 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; 26:8,14; 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.

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 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 4,5 to understand what Paul says in his Thessalonian Epistles.

Moved with jealousy (ζηλωσαντες). Both our English words,

zeal and

jealousy , are from the Greek ζηλος. In 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 courthouse 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 19:38) idlers or good-for-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 3:10f.) "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 20:10; Matthew 9:23; Mr 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.