Hechos 17:1-15

D.—Labors And Experiences In Thessalonica And Berea

Acts 17:1-15

1Now when they had passed [journeyed] through Amphipolis and Apollonia, they came to Thessalonica, where was a [the, ἡ]1 synagogue of the Jews: 2And Paul, as his manner [custom] was, went in unto them, and [on] three sabbath days, reasoned2 [discoursed] with them out of the Scriptures, 3Opening and alleging [setting forth], that Christ must needs have suffered, and risen again [that it was necessary (ἕδει) for the Messiah (τὸν Χριστὸν) to suffer and to rise] from the dead; and that this Jesus, whom3 I preach unto you, is Christ, [that This one is the Messiah (δ̔ Χρ.), Jesus, whom I announce to you]4. 4And some of them believed, and consorted with [were convinced, and were allotted to] Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort [But the Jews5 associated with themselves some base men belonging to the populace of the market], and gathered a company, and set all the city on an uproar [and excited a tumult in the city], and assaulted [placed themselves before] the house of Jason, and sought to bring them out to [them before] the people. 6And [But] when they found them not, they drew [dragged] Jason and certain brethren unto the rulers of the city [before the city magistrates (πολιτάρχας)], crying, These that have turned the world upside down [stirred up the world] are come hither also; 7Whom Jason hath received [as guests]: and these all do contrary [act in opposition] to the decrees of Cesar [commands of the emperor], saying that there is another king, one Jesus [that another is the king, Jesus]. 8And they troubled [disquieted] the people and the rulers of the city [the city magistrates], when they [who] heard these things. 9And when they had taken security of Jason, and of the others, they let them go [dismissed them]. 10And [But] the brethren immediately sent away Paul and Silas by night unto Berea [Beroea]: who coming [these having come] thither went into the synagogue of the Jews. 11These were more noble [But (δὲ) these were of a better character] than those in Thessalonica, in that they [; they] received the word with all readiness of mind [om. of mind], and [inasmuch as they] searched the Scriptures daily [day by day], whether those things were so. 12Therefore [Thus then, μὲν οῦ̓ν] many of them believed; also of honourable women which were Greeks, and of [also of the respectable Grecian women and] men, not a few. 13But when the Jews of Thessalonica had knowledge [ascertained] that the word of God was preached of [by] Paul [also, χαὶ] at Berea, they came thither also, and stirred up6 [came thither, and sought there also to disturb]6 the people. 14And [But] then immediately the brethren sent away Paul to go as it were [that he might proceed]7 to the sea: but Silas and Timotheus abode there still [remained there]. 15And they that conducted8 Paul brought him unto [as far as] Athens: and receiving a commandment [charge] unto Silas and Timotheus for to [that they should] come to him with all speed, they departed.

EXEGETICAL AND CRITICAL

Acts 17:1. Now when they had passed through, etc.—Paul and Silas, accompanied by Timotheus, after leaving Philippi, proceeded to Amphipolis, which was situated on the Strymon, by the waters of which it was surrounded. [“Not far from the coast, the Strymon spreads out into a lake; between the lower end of this lake and the inner reach of the Strymonic gulf, Amphipolis was situated on a bend of the river.” (Conyb. and H. I. 341.). Comp. Thuyc. IV. 102. Its distance from Philippi was 33 Roman miles.—Tr.]. Without pausing in this place, they travelled 30 miles further, in a south-easterly direction to Apollonia [“the exact position of which has not been ascertained” (Conyb., etc. p. 343).—Tr.], and, rapidly passing onward, continued their journey until they reached Thessalonica [37 miles distant from Apollonia]; here they remained about four weeks [“three sabbath-days,” i.e., in succession.—Tr.]. This city was situated on [the inner bend of] the Thermaic gulf [half-way between the Adriatic and the Hellespont]; it had become, under the Roman sway, a very populous and wealthy commercial city, was the capital of the second district of the province of Macedonia, and was also the residence of a Roman Prætor. The Jews must have established themselves, in large numbers, in this city; their synagogue appears to have been the only one that existed in northern Macedonia. The definite article before συςαγ. τ. ʼΙουδ., which is omitted in several manuscripts, because it was not understood by some copyists, means that no synagogue had been built in Philippi, Amphipolis or Apollonia, that the Jews who possibly dwelt in those cities possessed only a place of prayer (προςευχή), and that they belonged, as it were, to this synagogue in Thessalonica. [Grotius].

Acts 17:2-3. As his manner [custom] was.—Luke’s attention is primarily arrested by a fact which he, accordingly, places prominently before our view, viz., that Paul had here, too, faithfully adhered to his custom of preaching the Gospel first of all in a synagogue, wherever he found one; (hence the unusual and somewhat abstract mode of expression is employed: κατὰ τὸ εἰωθὸς τῷ Παύλῳ εἰςῆλθε). [The construction involves an attraction, and anticipates the subject; see Winer, § 66. 4 ff. (Meyer).—Tr.]. In this synagogue he conversed, on three successive sabbaths, with the Jews. The word ιελέγετο (imperfect, the act being repeated several times) usually indicates a dialogue, less frequently, an independent address. (ʼΑπὸ τ. γρ., that is, deriving his arguments from the Scriptures). His communications consisted in the opening and setting forth of two truths to his hearers, in accordance with the Old Testament, (Bengel says: ut si quis nucleum, fracto cortice, et recludat et exemptum ponat in medio): first, that, according to the prophecies, it was necessary that the Messiah should suffer and rise again; secondly, that This One, namely Jesus, is the Anointed One. It is certainly the most simple interpretation to regard (with Luther, Bengel [and Hackett]) οῦ̓τος as the subject, and ὁ Xριστός as the predicate, in which case ʼΙησ. ὅν ἐγὼ καταγ. ὑμῖν are words that are introduced merely as explanatory of οῦ̓τος. [See note 4 above, appended to the text.—Tr.]. It is a forced construction when the words οῦ̓τος ὁ Xριστός are regarded as a predicate (Meyer), in the following sense: ‘This Messiah, described in the Scriptures, who necessarily suffered and rose again.’ And another construction as little commends itself by any internal evidence, according to which Xριστὸς ʼΙησοῦς, not separated by a comma, constitute the predicate (de Wette, Baumgarten [and Alexander]), and the sense would be: ‘This is the Christ Jesus whom I preach.’

Acts 17:4-5. And some of them believed.—The explanations of Paul were partially successful. The arguments adduced from the Old Testament to prove the Messianic dignity of Jesus, convinced (πείθω, descriptive of the progress of the argument) some (a few, as it would seem), of the Jews, but also many Hellenic proselytes [comp. Acts 13:48; Acts 13:50], who visited the synagogue, and not a few respectable women of Hellenic origin, who were also proselytes [“of the first women, i.e., first in rank and social position.” (Alex.).—Tr.]; all these were allotted to Paul and Silas. Προςκληροῦν means to add by lot, sorte lectum adjungere, or, in general, to attach to, and is here to be taken in a passive sense, so that God Himself appears as the author of the allotment; see below Doctr. no 2. [“In Acts 17:4, προςεκληρώθησαν is obviously to be taken in a passive sense.” (Winer: Gram. N. T. § 39. 2. ult.).—Tr.]. The majority of the Jews, on the other hand, could not be induced to believe. Their course is accurately described by the readings ἀπειθήσαντες and ἀπειθοῦντες [the former in E., the latter in D. G. H.; see above, note 5, appended to the text.—Tr.]; and οἱ ʼΙουδαῖοι, as the antithesis to τινες ἐξ αὐτῶν, Acts 17:4, shows that the believers constituted an exception, and consisted of an inconsiderable minority. Ζηλώσαντες, which is, undoubtedly, a spurious reading, is intended to state, in accordance with the analogy in Acts 13:45, the feeling or motive which influenced them in their actions. The unbelieving Jews excited a persecution against the messengers of the faith, after having first gained over certain unprincipled and venal idlers and loungers about the market. (ʼΑγοραῖος frequently occurs in classic Greek.). [“Such men as Aristophanes calls πονηρὸς κἀξ ; Demosthenes, περίτρμμα ; Xenophon, τὸν ; Plutarch, ἀγοραίους καὶ δυναμένους ὄχλον συναγαγεῖν; see many other instances in Wetstein, who mentions the modern ‘canaille’ (canalicolæ). Cicero calls them ‘subrostrani;’ Plautus, ‘subbasilicani.’ (Alf.).—Tr.]. With the aid of these men, the unbelieving Jews raised a mob: and now these threatening masses collected before the house of one Jason, where the missionaries lodged. We possess no other information respecting Jason. We learn from the narrative before us that he resided in Thessalonica, that he had connected himself with the Christian congregation which had recently been formed in that city, and that he was the host of Paul and his two companions. It cannot now be determined whether he was a Jew by birth, and changed his Hebrew name Joshua or Jesus, into the Greek form Jason (Ewald) [after the example of the brother of the high priest Onias III. (2Ma 4:7, and Joseph. xii. 5. 1.), which is not probable;—Tr.], or whether he was originally a Greek. The mob which assembled before his house, intended to seize the two strangers, and bring them out to the people (ἀγαγεῖν εἰς τ. δῆηον), that is, to abandon them to the passions of the excited multitude.

Acts 17:6-9. a. And when they found them not.—As the principal persons had withdrawn from the house which was threatened, (perhaps in consequence of a timely warning), the Jews seized, in their place, the host himself, together with some other Christians, and dragged them before the magistrates of the city. (It is a remarkable circumstance that the somewhat rare word πολιτάρχης, which occurs here, is found in a Greek inscription referring to Thessalonica; see Boeckh: Inscript. II. p. 52, No. 1967). [The marble arch on which the inscription is engraved, may have existed at the time of Paul’s visit to Macedonia; a copy will be found in Conyb. and H. I. 360. Thessalonica, as an urbs libera, was self-governed, and its supreme magistrates were termed politarchs.—Tr.]. The Jews accused Jason and his friends, amid violent and passionate outcries, of having created political disturbances, and already thrown the whole World into confusion. The exaggeration involved in the term τὴν, corresponds precisely to the excited feeling that prompted it. The words οῦ̓τοι πάντε̣ς are intended to make all the Christians indiscriminately, the absent leaders, and these adherents, accountable for a violation of positive enactments of the emperor, namely, for acknowledging another, that is, Jesus, as king. The δάγματα Καίσαρος are those edicts which defined the penalties of high treason. (Meyer). Βασιλεύς is here a generic term, comprehending both the imperial majesty, and also the royal dignity of the Messiah. [“The Greeks applied this term to the emperor, though the Romans never styled him rex.” (Hackett).—Tr.]

b. These that have turned the world upside down.—These charges produced their intended effect; both the people and the magistrates began to entertain serious apprehensions [lest political tumults should attract the vengeance of the Roman authorities. (Conyb. etc. I. 356.)—Tr.]. Hence, the magistrates took security of Jason and the other Christians, before they released them. Tὸ ἱκανόν, like the Latin satisdatio, satis accipere, was the technical term applied in law to any security, whether it consisted of a sum of money deposited in court, or of personal bail; the former is, without doubt, the meaning in the present case. The conjecture of Chrysostom that Jason himself became surety is refuted by the words ἀπέλυσαν.—For what, however, were Jason and the others required to give security? They were, doubtless, compelled to pledge themselves that they would not attempt to carry out any treasonable plans, but it is scarcely probable that Jason bound himself to refuse his hospitality thenceforward to Paul and his associates. For the motive which led to the immediate removal of Paul and Silas, seems to have been furnished solely by suspicions respecting their opponents, who, as it was apprehended, might adopt further hostile measures against the missionaries. Timotheus, who is not mentioned in Acts 17:10, (comp. Acts 17:14), probably remained at Thessalonica, and, at a somewhat later period, repaired to Berea.

Acts 17:10-12. Berea [Βέροια, Berœa] belonged to the third district of Macedonia, of which Pella was the capital; it was situated on the southern extremity of the province, [about 45 miles] southeast of Thessalonica. The reception which the numerous Jews of this place gave to the preachers of the Gospel, was very different from that which the latter had found at Thessalonica. The resident Jews were εὐγενέστεροι than those of the latter city, that is, entertained nobler sentiments; the sense is, not generosiores as to their descent, but magis ingenui. This fact they demonstrated as well by their unconditional willingness (πᾶσα προθυμία) to receive the Gospel, as by the earnestness and perseverance of their zeal in daily (τ̀ καθʼ ἡμέραν, comp. Luke 19:47) searching the Scriptures, whether those things were so (οὕτως, as they were represented to them). The result (οῦ̓ν) was, that many of the Jews became believers (πολλοὶ ἐξ αὐτῶν, and not, as in Thessalonica, Acts 17:4, only τινες ἐξ αὐτῶν); and, besides, many proselytes, men and women of a high position, were converted. [“Ελληνιδων is constructed with γυναικῶν, but, at the same time, refers also to ἀνδρῶν; see Matthiæ § 441.” (Meyer).—Tr.]. (Εὐσχ́μων, as in Acts 13:50, is here again to be taken, not according to the classical usage, in a moral, but in a social sense, precisely like the English word “respectable.”).

Acts 17:13-15. But when the Jews.—The Jews of Thessalonica attempted to interfere with the work also in Berea (κᾀκεῖ σαλεύοντες, i.e., here, too, as in Thessalonica, exciting the multitude, τοὺς ὄχλους, the populace—designedly, not τὸν δῆμον.). The Christians, in order to prevent an outbreak, at once sent Paul away, whilst Silas and Timotheus (who had, in the mean time, joined them, Acts 17:10; Acts 17:14), remained for the present in Berea. ʼΩς in the phrase ὡς ἐπὶ τὴι θαλ., is not intended to indicate a feint, as if Paul had only seemed to proceed to the sea [in order to elude pursuit], (Bengel; Neander), for he did really go by sea. If he had not taken that route, some mention would unquestionably have been made of the road which he took, and the cities, which he visited. The word ὡς, therefore, simply expresses his purpose, i.e., ἐπι τ θαλ., to proceed in the direction of the sea. [“Erasmus correctly remarks: Probabilius est eum navigasse … quia nulla fit mentio eorum, quæ Paulus in itinere gesserit, cui fuerint tot civitates peragrandæ. There is nothing in the subsequent narrative which necessarily implies that Paul traveled to Athens by land.” (Meyer). This view Winer adopts, Gram. N. T. § 66. 9.—See note 7, appended to the text, above.—Tr.]. Καδιστ́νειν means to transfer or conduct any one elsewhere; ἐξῄεσαν, they departed from Athens.

DOCTRINAL AND ETHICAL

1. When Paul set forth the truth to the Israelites, he invariably took the Holy Scriptures as the foundation of his remarks. “It is written”, is the principle which, like the Redeemer Himself, the apostle adopted. The method which the latter pursued, is here exhibited with more distinctness, than on any other occasion. He begins with the Messiah of the old covenant, the prophecies and types, and proves that the Messiah is, essentially, one who suffers, but also one who necessarily rises again. It was his first object to convey a knowledge of the prophetic word in its true and natural connection, or, simply, to unfold the Christology of the old covenant. This part was, preeminently, a διανοίγειν. But, secondly, Paul makes the following declaration: “Jesus of Nazareth, whom I preach, is the Messiah”; he was crucified, and is risen again; the true conception of the Anointed of God, and the facts connected with his manifestation, concur in Jesus, and in Him alone. This is παρατίθεσθαι.

2. The conviction which was produced in many hearers, and their entrance into an intimate communion of faith and life with Paul and Silas, were not human works wrought by the latter, but were the work of God; the passive verb, προςεκληρώθησαν, incontrovertibly refers to God as essentially the Author of all. It may be added that the leading thought involved in this word, is that which is expressed by κλῆρος. The phrase: “associated with Paul and Silas by lot”, cannot possibly mean: “assigned to them as their lot, as the portion, property, and gain, of the two men;” such a conception derives support from no source whatever. On the other hand, the term may possibly include the thought that the lines had fallen in pleasant places [Psalms 16:6] to the new converts themselves, and that by being associated with Paul and Silas, God himself had become their portion, and his grace their lot. (Comp. Psalms 16:5-6.).

3. The experiences of the messengers of Jesus Christ in Philippi, were repeated in Thessalonica, where they were suspected of having caused political disturbances, and were subjected to the charge of high treason. On both occasions the whole power of the Roman empire appears as a barrier to Christianity, resisting it in its effort to conquer the world. The two cases differ in the following points: 1. In Philippi, public usage and the general habits of a Roman colonial city are represented as circumstances which forbid the introduction of new customs; in Thessalonica, on the other hand, the majesty of the emperor, and the imperial legislation, are represented as adverse to Christianity. 2. In Thessalonica, the Person of Jesus is opposed to that of the emperor; the proclamation of the kingdom of Jesus, as the Messiah, is represented as a crime and as treason against the emperor; this course was not pursued in Philippi. It is possible that the statements of Paul (Acts 17:3), which prominently set forth the true conception of the Messiah, and the Davidic royalty of Jesus, may have been so misinterpreted as to sanction these suspicions. 3. Another difference may be found in the circumstance that, at Philippi, the political accusation proceeded exclusively from a heathen source, whereas, in Thessalonica, it was prompted by the Jews; the latter, accordingly, espoused the interests of Rome and the emperor with dishonest intentions, or merely for the purpose of being furnished with a weapon against the Gospel. But, by adopting this plan, they denied the Messianic hope of Israel, and renounced Him, who is, nevertheless, their King and our own: “we will not have this man to reign over us” [Luke 19:14]. The whole procedure is a type of those hostile movements, the object of which has been to expose Christianity to the suspicion of being a source of political offences, and which have often injured the cause of the Gospel; Christianity has been uniformly represented, in such cases, as a kingdom of this world, and political and religious aspects have been confounded—an old stratagem of the enemies of Christ.

4. Christian nobility of soul (εὐγενέστεροι) consists in a sincere willingness of mind to receive the word of God, and in an unfeigned and earnest love of the truth. It exhibits the two features, first, of adaptedness to receive, and, secondly, of voluntary action (ἐδέξαυτο—ἀνακρίνοντες)—humble submission, and independent inquiry. True faith is not like the “collier’s faith”—it is not a blind credulity—it does not dispense with reason, evidence, and argument. It is, on the contrary, praiseworthy—it is a Christian virtue—to prove all things with sincerity and earnestness, to investigate, to institute a thorough search. And the authority of a teacher and pastor should never prevail to such an extent, that the hearer is expected to dispense with a personal search, and with personal convictions of his own conscience, as soon as the former has spoken. In the present case, it was an apostle who taught; nevertheless, the people of Berea did not blindly accept his words, but first searched whether his statements were correct—whether he taught the truth. And they are not censured for having adopted this course, but are, on the contrary, commended for the noble spirit which animated them. This is liberty of conscience—the evangelical method of searching the Scriptures—the exercise of the common priesthood of believers.

HOMILETICAL AND PRACTICAL

Acts 17:1. Came to Thessalonica.—Paul himself remarks (1 Thessalonians 2:2), that although he had been shamefully entreated at Philippi, he had, nevertheless, been “bold in his God”, when he came to Thessalonica. It is in such a frame of mind that a servant of God should proceed from one work to another, from one trial to another, from one victory to another. (Ap. Past.).

Acts 17:2. Three sabbath days reasoned with them out of the Scriptures.—Paul always began the preaching of the Gospel, by taking the Scriptures as the basis; his apostolical character did not free him from the control of the latter. He had already borne witness on many occasions by miracles and powers; nevertheless, he held fast to the Scriptures, and drew his testimony concerning Jesus from the prophets. May the Lord closely connect, in our day, the heart and mouth of every witness with the Scriptures. Every departure from the latter, inflicts an irreparable injury on the doctrine or Christian walk. (Ap. Past.).—For three whole sabbath days he discoursed with them, unweariedly enduring their contradictions. The fact here stated, may seem to be of comparatively little importance; but the pain which the apostle suffered during those three days, was greater than that which the scourging at Philippi inflicted. The Jewish schools, were schools of patience to him. (Besser).

Acts 17:3. That Christ must needs have suffered and risen again.—Paul had no other theme than that of the crucifixion and the resurrection of Jesus; and now, after the lapse of so many centuries, we can find no subject that is more important and profitable than that of the sufferings and resurrection of Jesus. Still, when a subject that is so comprehensive, occupies us, we need wisdom in selecting precisely those points which are of most importance to our hearers. In the case of the Jews, the most important point was the necessity of the personal sufferings of the Messiah, (Ap. Past.).

Acts 17:4. And some of them believed.—The blessing which attends even the best teachers, is gradually developed. At first, a single hearer, then several, then many, are reached; compulsion cannot be applied. (Ap. Past).—And of the chief women not a few.—Grace does not give the preference to persons in high station, but neither does it repel them, 1 Corinthians 1:26-28. (Starke).

Acts 17:5. Took unto them certain lewd fellows of the baser sort.—The world makes use even of the low populace in executing its plans. When those who belong to the populace accept the Gospel, they are treated with scorn, and the saying is repeated; ‘It is only the ignorant multitude that follows Him’ (John 7:47-49). But when the world is successful in stirring up the populace against the Gospel, and in silencing the voice of truth by loud outcries, that populace is found to be an appropriate instrument. (Rieger).

Acts 17:6. These that have turned the world upside down.—How greatly the world fears the kingdom of God! How it dreads lest its own works, which are of clay, should be overthrown! It has vast numbers of supporters, and yet, when ten Christians assemble together, it is disquieted by the fear that they will inflict an injury upon it. (Rieger).—The apostles did, indeed, arouse the whole world; but their object was, not rebellion, but conversion—not destruction, but salvation. (Starke).—Although these bitter enemies endeavored to ruin the apostles by the foulest calumnies, their fury nevertheless impels them to bear honorable witness to the extension and power of the Gospel. Blessed are those witnesses of Jesus, whose preaching is followed by a powerful awakening and a salutary disquietude. (Ap. Past.).—Christ came not to send peace, but a sword [Matthew 10:34]! I. The Gospel, unquestionably, creates a disturbance: (a) internally, in the heart (Rom. Acts 7:0.); (b) externally, in the social relations of men (Matthew 10:34). II. But this disturbance alone can produce true peace: (a) peace in the heart; (b) peace in the world.—The words: ‘These are the men that have turned the world upsied down,’ comprehend a well-founded complaint against the apostles, and, at the same time, an honorable testimony in their favor: I. A well founded complaint; for the whole internal and external world is transformed by the Gospel—the heart and the conduct; the family and the state; art and science. II. An honorable testimony; for it is their aim, in all these departments, not to subvert and destroy, but to regenerate and glorify.—The appearance of Christianity, the greatest, but also the most righteous, revolution recorded in the history of the world: I. The greatest, (a) in view of its extent (embracing the whole world in its plan); (b) in view of its depth (its proper field is the human mind). II. The most righteous, (a) on account of its aim (the salvation of the world); (b) on account of the means which it employs (the weapons of the Spirit).—‘It is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land!’ This ancient prediction of the shaking of the world (Haggai 2:7; Hebrews 12:26; comp. the “twilight of the gods”, in the Northern mythology) is verified in Christianity: I. Internally, (the hearts of men are shaken); II. Historically, (the world is transformed); III. Eschatologically, (the renewing of the heaven and the earth.)

Acts 17:7. Saying that there is another king, one Jesus.—To confound the status politicus with the cause of Jesus, and hinder the progress of his kingdom by arousing the jealousy of the civil government, is an old stratagem of the enemies of Christ. (Ap. Past.).—It is true that faithful teachers do preach another King, but it is He who rules only by humility and the cross. By Him the kings of the earth reign, and He makes kings of all His true servants—in heaven. Revelation 1:5-6. (Quesnel).

Acts 17:9. And when they had taken security of Jason.—What a warm friend the Gospel had won for Paul in Jason, in the course of a few days! (Williger).—It is a noble act to become surety for persecuted Christians, for the whole world is ashamed of them. (Gossner).

(——On Acts 17:1-9).—Paul in Thessalonica: I. His labors, Acts 17:1-4; II. Their close, Acts 17:5-9. (Lisco).—Evangelical preaching: I. Its matter is at all times the same—founded on the Scriptures, culminating in the Person of Jesus. II. Its result is at all times the same—favorable in individual cases, unfavorable in most cases, (id.).—The enemies of the Gospel condemning themselves: I. They are compelled to pervert the truth, before they can complain of it (representing Christ and the apostles as insurgents); II. They commit precisely the sin of which they accuse the disciples (creating disturbances). (id).—Paul and Jason, models for guests and hosts: I. The dangerous, and yet beloved guests; II. The endangered, and yet blessed host, Hebrews 13:2.

Acts 17:10. Who coming thither, went into the synagogue.—The flight of a servant of God, is merely a change of place, but not of his work, of his mind, of his zeal, or of his love for the cross. (Ap. Past.).

Acts 17:11. And searched the scriptures daily, whether those things were so.—The Holy Scriptures are the true touchstone by which points of faith are to be tested, and the true and exclusive rule by which we are to be governed. (Starke).—Pearls may be found in the deep waters of the Scriptures; may God send us additional divers, who can find them! (id.).—Thou dost not accept a coin, O man, without examining it; why then shouldst thou lightly accept a creed, which., if false, will hereafter inflict an irreparable loss on thee?—That man has a truly “noble” mind, whose faith is founded, not on man, but on the word of God. (Starke).—Hence the apostles did not expect that men should be converted without light; they did not demand “the collier’s faith”; they encouraged, instead of forbidding, their hearers to examine their doctrine, and compare it with the Scriptures. (Ap. Past.).—The genuine spirit of inquiry is, in general, allied to the Gospel. Serious inquirers are not easily induced to pronounce a rash judgment respecting the word of God. They refrain, at least, from making those objections to the Gospel which, a superficial mind is always ready to advance. (Williger).

Acts 17:12. Women … and men.—It may be that the women are mentioned before the men, because, as it frequently occurs, they were the first who received the faith, and the men were influenced by them. The growth of the kingdom of God depends, indeed, on the house and family, in which woman, unquestionably, finds an appropriate sphere. (Rieger, Starke, Williger).

Acts 17:13. The Jews of Thessalonica—came thither also, and stirred up the people.—Believers seldom labor with as much zeal for the truth, as the ungodly exhibit in opposing it; for the path of the former leads upward, and is difficult; that of the latter descends, and is easy. (Quesnel).

Acts 17:15. Receiving a commandment unto Silas and Timotheus for to come to him with all speed.—Paul did not wish to be alone, and did not believe that he could dispense with the aid of others; he desired fellow-laborers, who might pray, testify, contend, and suffer, in company with himself. (Gossner.).

(——On Acts 17:10-15).—Christian nobility of soul (εὐγενέστεροι, Acts 17:11): it is revealed, I. In a willing and candid acceptance of the divine word; II. In an independent and personal application of the word and salvation of God.—Searching the Scriptures: it is, I. A blessed privilege; II. A sacred duty; III. A rare art of the evangelical Christian.—A genuine scriptural faith, and an honest searching of the Scriptures, sustain each other: I. A faith which condemns such searching, is blind; II. A searching which despises the faith, mistakes the true way.—The several stages which mark the judicious use of the Scriptures: I. A willing reception, as distinguished from levity and contempt, Acts 17:11; II. Diligent searching as distinguished from a blind faith, Acts 17:11; III. A living faith, as distinguished from a barren knowledge, Acts 17:12.—The excitement of the people, produced, respectively, by the Gospel, and by a fanatical spirit; (Acts 17:13, compared with Acts 17:16); I. The former builds up, Acts 17:3-4; the latter destroys, Acts 17:13; II. The former controls noble minds, Acts 17:11; the latter governs the populace, Acts 17:6; III. The former contends with the sword of the Spirit, Acts 17:11; the latter, with carnal weapons, Acts 17:6.—[Acts 17:10. The perseverance of Paul, as a preacher of the Gospel: I. Described; (a) no labors wearied him; (b) no dangers alarmed him; (c)no failures discouraged him. II. Its source; (a) a living faith; (b) an ardent love; (c) well-founded hope. III. Lessons taught by it; (a) to Christian pastors; (b) to anxious inquirers; (b) to experienced Christians.—Tr.]

Footnotes:

Acts 17:1; Acts 17:1. [ἡ beforeσυναγ., of text. rec., from E. G. H., is omitted by Lach. and Tisch. in accordance with A. B. D. and Cod. Sin., but is retained by Alf. as genuine, and with him de Wette agrees,—Tr.]

Acts 17:2; Acts 17:2. διελέγετο [of text. rec. from G. H., many minuscules, fathers, etc.] is to be unconditionally preferred to the other readings, viz., διελέξατο [of A. B. Cod. Sin., and adopted by Lach. and Tisch.], and διελέχθη [of D. E., and adopted by Born.], since the aorist could have easily been substituted here [by copyists] for the imperfect, inasmuch as the other verbs in the narrative are in the aorist. [The Vulg. here drops the perfect, and translates disserebat.—Tr.]

Acts 17:3; Acts 17:3. a. [The margin of the Engl. Vers. proposes the insertion in Italics of said he after “whom.” See Winer: Gram. N. T. § 63. I. 2. d. ult.; II. 2. and § 64. 7.—(Tynd., Cranm., Geneva, insert said he; Rheims omits the words).—Tr.]

Acts 17:3; Acts 17:3. b. [Lach. and Tisch., but not Alf., omit ὁ before Xρ., with A. B. Cod. Sin.; but it is inserted in B. G. H.—The text. rec. omits the comma between Xρ, and ̓Iησ., as Alf. also does, with Griesb., Knapp, Tisch., de Wette, etc. Lechler inserts ̓Iησ between commas, as his translation above shows, with Lach., Stier, etc.—Tr.]

Acts 17:5; Acts 17:5. The shorter, and, probably, the original reading is simply IIροςλαβόμενοι δὲ οἱ ̓Eουδ. τῶν ., omitting the words ζηλώσαντες δὲ οἱ ; the latter were, without doubt, prefixed to ̓Iουδαῖοι προςλαβ. [by copyists] merely to complete the picture and assign the limits of the opposition. The manuscripts, in general, exhibit very considerable variations in the whole passage. [Alf. reads: IIροςλαβ. δὲ οἱ. τῶν ; Tisch. inserts οἰ άπειθ after ̓Iουδ; Lach. reads Zηλώσ δὲ οἰ I. καὶ προςλαβ τῶν ; Tisch. and Scholz: IIροςλαβ. δὲ οἱ I.οἱ . Born., in accordance with D. and some fathers, reads: οἱ δε άπειθ. ̓Iονδ συστρέψαντες.—Meyer holds that the reading of Lachm. is sustained by external authority (A. B. minuscules; Vulg. viz. Zelantes autem Judæi assumentesque de vulgo, etc. Syr. etc.), but believes that all these variations are additions to the original text, viz. IIροςλαβ. δὲ οἱ.I.. He says that the latter is found only in the minuscule numbered 142, but that ἀπειθ. is wanting in A. B. minuscules, versions, etc. The Cod. Sin. reads: Zηλ. δὲ οἱ ̓Iουδ. καὶ προςλαβ.—See below, Exeg. etc. note on Acts 17:4-5.—Tr.]

Acts 17:13; Acts 17:13. [After σαλεύοντες, Lach., Tisch. and Born. insert καὶ ταράσσοντες, from A. B. D. Cod. Sin. Vulg.—Alf., with text. rec., omits the two words in accordance with E. G. H.; Meyer and de Wette regard them as transferred from Acts 17:8, ταρ. being a gloss on σαλ, and then, with καὶ, inserted in the text.—Tr.]

Acts 17:14; Acts 17:14. [Instead of ὡς from G. H., Lach. and Tisch. adopt ἕως from A. B. E. Cod. Sin.; Meyer and Alf. suppose that this ἕως proceeded from a misunderstanding of the genuine ὡς, as if it indicated “only a feint,” whereas it really indicates the direction in which Paul went; Vulg. usque ad.; D. omits the word altogether. See Exeg. note below.—Tr.]

Acts 17:15; Acts 17:15. [For καθιστῶντες of text. rec. from D (corrected). E. G. H., Lach., Tisch., and Alf. read καθιστάνοντες, in accordance with A. B. D. (original).—Cod. Sin. (original) exhibits only καθισ., and in the next line, παντες; for the latter a later hand(C) substituted --τωντες. On the forms, see Winer, § Acts 15:0 : ἵστημι—The same editors omit αύτον after ἥγαγον with A. B. D. Cod. Sin.; the text. rec. inserts it with E. G. H. Vulg.—Tr.]