Act 17:1-10 | Barnes | STEP | CHAPTER 17 Verse 1. Amphipolis . This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians; but under the Romans it was made the capital of that part of Macedonia. It was near to Thrace, and was situated not far from the mouth of the river Strymon, which flowed around the city , and thus occasioned its name, around the city. In the middle ages it was called Chrysopolis. The village which now stands upon the site of the ancient city is called Empoli , or Yamboli , a corruption of Amphipolis. ( Rob. Cal .) And Apollonia . This city was situated between Amphipolis and Thessalonica, and was formerly much celebrated for its trade. They came to Thessalonica . This was a seaport of the second part of Macedonia. It is situated at the head of the bay Thermaicus. It was made the capital of the second division of Macedonia by AEmilius Paulus, when he divided the country into four districts. It was formerly called Therma, but afterwards received the name of Thessalonica, either from Cassander, in honour of his wife Thessalonica, the daughter of Philip, or in honour of a victory which Philip obtained over the armies of Thessaly. It was inhabited by Greeks, Romans, and Jews. It is now called Saloniki , and is a wretched place, though it has a population of near sixty thousand. In this place a church was collected, to which Paul afterwards addressed the two epistles to the Thessalonians. Where was a synagogue . Greek, Where was THE SYNAGOGUE (ησυναγωγη) of the Jews. It has been remarked by Grotius and Kuin�el, that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipolis and Apollonia. This was the reason why they passed through those places without making any delay.

Acts 17:1-10

CHAPTER 17

Verse 1. Amphipolis. This was the capital of the eastern province of Macedonia. It was originally a colony of the Athenians; but under the Romans it was made the capital of that part of Macedonia. It was near to Thrace, and was situated not far from the mouth of the river Strymon, which flowed around the city, and thus occasioned its name, around the city. In the middle ages it was called Chrysopolis. The village which now stands upon the site of the ancient city is called Empoli, or Yamboli, a corruption of Amphipolis. (Rob. Cal.)

And Apollonia. This city was situated between Amphipolis and Thessalonica, and was formerly much celebrated for its trade.

They came to Thessalonica. This was a seaport of the second part of Macedonia. It is situated at the head of the bay Thermaicus. It was made the capital of the second division of Macedonia by AEmilius Paulus, when he divided the country into four districts. It was formerly called Therma, but afterwards received the name of Thessalonica, either from Cassander, in honour of his wife Thessalonica, the daughter of Philip, or in honour of a victory which Philip obtained over the armies of Thessaly. It was inhabited by Greeks, Romans, and Jews. It is now called Saloniki, and is a wretched place, though it has a population of near sixty thousand. In this place a church was collected, to which Paul afterwards addressed the two epistles to the Thessalonians.

Where was a synagogue. Greek, Where was THE SYNAGOGUE (ησυναγωγη) of the Jews. It has been remarked by Grotius and Kuin�el, that the article used here is emphatic, and denotes that there was probably no synagogue at Amphipolis and Apollonia. This was the reason why they passed through those places without making any delay. Verse 2. His manner was. His custom was to attend on the worship of the synagogue, and to preach the gospel to his countrymen first, Acts 9:20, 13:5,14.

Reasoned with them. Discoursed to them, or attempted to prove that Jesus was the Messiah. The word used here (διελεγετο) means often no more than to make a public address or discourse. Acts 24:25.

Out of the Scriptures. By many critics this is connected with the following verse, "Opening and alleging from the Scriptures, that Christ must needs have suffered," etc. The sense is not varied materially by the change.

(d) "went in unto them" Lk 4:16, Acts 9:20, 13:5,14 Verse 3. Opening. διανοιγων. See Lk 24:32. The word means, to explain, or to unfold. It is usually applied to that which is shut, as to the eyes, etc. Then it means to explain that which is concealed or obscure. It means here, that he explained the Scriptures in their true sense.

And alleging. παρατιθεμενος. Laying down the proposition; that is, maintaining that it must be so.

That Christ must needs have suffered. That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word Messiah. "That there was a fitness or necessity that the Messiah expected by the Jews, and predicted in their Scriptures, should suffer." This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah, to show that it was foretold that he should die for the sins of men. On the necessity of this, Lk 4:26.

Have suffered. That he should die.

And that this Jesus. And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah.

The arguments by which Paul probably proved that Jesus was the Messiah were,

(1.) that he corresponded with the prophecies respecting him, in the following particulars: (a.) He was born at Bethlehem, Mic 5.2

(b.) He was of the tribe of Judah, Gen 49:10

(c.) He was descended from Jesse, and of the royal line of David,

Isa 11:1,10

(d.) He came at the time predicted Dan 9:24-27

(e.) His appearance, character, work, etc., corresponded with the

predictions of Isa 53.

(2.) His miracles proved that he was the Messiah, for he professed to be, and God would not work a miracle to confirm the claims of an impostor.

(3.) For the same reason, his resurrection from the dead proved that he was the Messiah.

(&) "Opening and alleging" "Explaining them" (e) "needs have suffered" Lk 24:26,46, Acts 18:28, Gal 3:1 (1) "whom I preach" "whom, said he, I preach" Verse 4. And consorted. Literally, had their lot with Paul and Silas; that is, they united themselves to them, and became their disciples. The word is commonly applied to those who are partakers of an inheritance.

And of the devout Greeks. Religious Greeks; or, of those who worshipped God. Those were so denoted who had renounced the worship of idols, and who attended on the worship of the synagogue, but who were not fully admitted to the privileges of Jewish proselytes. They were called, by the Jews, proselytes of the gate.

And of the chief women. Acts 13:50.

(a) "some of them" Acts 28:24 (b) "and consorted" 2Cor 8:5 Verse 5. Moved with envy. That they made so many converts, and met with such success.

Certain lewd fellows of the baser sort. This is an unhappy translation. The word lewd is not in the original. The Greek is, "And having taken certain wicked men of those who were about the forum," or market-place. The forum, or market-place, was the place where the idle assembled, and where those were gathered together that wished to be employed, Mt 20:3. Many of these would be of abandoned character --the idle, the dissipated, and the worthless; and, therefore, just the materials for a mob. It does not appear that they felt any particular interest in the subject; but they were, like other mobs, easily excited, and urged on to any acts of violence. The pretence on which the mob was excited was, that they had everywhere produced disturbance, and that they violated the laws of the Roman emperor, Acts 17:6,7. It may be observed, however, that a mob usually regards very little the cause in which they are engaged. They may be roused either for or against religion, and become as full of zeal for the insulted honour of religion as against it. The profane, the worthless, and the abandoned, thus often become violently enraged for the honour of religion, and fun of indignation and tumult against those who are accused of violating public peace and order.

The house of Jason. Where Paul and Silas were, Acts 17:7. Jason appears to have been a relative of Paul, and for this reason it was, probably, that he lodged with him, Rom 16:21.

(c) "Jason, and sought" Rom 16:21 Verse 6. These that have turned the world upside down. That have excited commotion and disturbance in other places. The charge has been often brought against the gospel, that it has been the occasion of confusion and disorder.

(*) "Drew" "Dragged" (d) "These that turned the world" Lk 23:5, Acts 16:20 Verse 7. Whom Jason hath received. Has received into his house, and entertained kindly.

These all do contrary to the decrees of Caesar. The charge against them was that of sedition and rebellion against the Roman emperor. Grotius on this verse remarks, that the Roman people, and after them the emperors, would not permit the name of king to be mentioned in any of the vanquished provinces, except by their permission.

Saying that there is another king. This was probably a charge of mere malignity. They probably understood, that when the apostles spoke of Jesus as a king, they did not do it as of a temporal prince. But it was easy to pervert their words, and to give plausibility to the accusation. The same thing had occurred in regard to the Lord Jesus himself, Lk 23:2.

(e) "contrary to the decrees of Caesar" Lk 23:2, Jn 19:12 Verse 8. And they troubled the people. They excited the people to commotion and alarm. The rulers feared the tumult that was excited, and the people feared the Romans, when they heard the charge that there were rebels against the government in their city. It does not appear, that there was a disposition in the rulers or the people to persecute the apostles; but they were excited and alarmed by the representations of the Jews, and by the mob that they had collected.

(+) "troubled" "alarmed" (f) "the people" Mt 2:3, Jn 11:48 Verse 9. And when they had taken security of Jason. This is an expression taken from courts, and means that Jason and the other gave satisfaction to the magistrates for the good conduct of Paul and Silas, and became responsible for it. Whether it was by depositing a sum of money, and by thus giving bail, is not quite Clear. The sense is, that they did it in accordance with the Roman usages, and gave sufficient security for the good conduct of Paul and Silas. Heuman supposes that the pledge given was, that they should leave the city. Michaelis thinks that they gave a pledge that they would no more harbour them; but that if they returned again to them, they would deliver them to the magistrates.

And of the other. The other brethren Acts 17:6 who had been drawn to the rulers of the city. Verse 10. And the brethren immediately sent away Paul and Silas. Comp. Acts 9:25. They did this for their safety. Yet this was not done until the gospel had taken deep root in Thessalonica. Having preached there, and laid the foundation of a church; having thus accomplished the purpose for which they went there, they were prepared to leave the city. To the church in this city Paul after- wards addressed two epistles.

Unto Berea. This was a city of Macedonia, near Mount Cithanes. There is a medal of Berea extant, remarkable for being inscribed, "of the second Macedonia."

(g) "sent away Paul and Silas" Acts 17:14, 9:25