Acts 17:1–15

Again they pass through the small towns and hurry to the biggest, since the word was to flow to nearby cities as from a source.

Again they haste past the small cities, and press on to the greater ones, since from those the word was to flow as from a fountain into the neighboring cities. "And Paul, as his manner was, went into the synagogue of the Jews." Although he had said, "We turn to the Gentiles" (ch. xiii. 46), he did not leave these alone: such was the longing affection he had towards them. For hear him saying, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" (Rom. x. 1): and, "I wished myself accursed from Christ for my brethren." (ib. ix. 3.) But he did this because of God's promise and the glory: and this, that it might not be a cause of offence to the Gentiles.

They pass by the small cities "Amphipolis and Apollonia" and hurry to the large ones, since from the latter the word of God was to spread to the neighboring cities. "They came to Thessalonica, where there was a Jewish synagogue." Although Paul had said, "But since you… make yourselves unworthy of eternal life, behold, we turn to the Gentiles" (Acts 13:46), he did not abandon the Jews either, because he felt great sorrow for them.

"Three sabbath-days," it says, being the time when they had leisure from work, "he reasoned with them, opening out of the Scriptures": for so used Christ also to do: as on many occasions we find Him reasoning from the Scriptures, and not on all occasions urging men by miracles. Because to the working of miracles indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find Paul to have convinced men simply by force of teaching: and in Antioch "the whole city was gathered together" (ch. xiii. 44): so great a thing is this also, for indeed this itself is no small miracle, nay, it is even a very great one.

Since these men opposed the miracles, alleging that Paul and Silas were like deceivers and tricksters, he here appeals to the Scriptures to persuade them that no such suspicion could be held. [CHRYSOSTOM]

Explaining and demonstrating that Christ had to suffer and rise from the dead, and that this Jesus is the Christ. Among the Scriptures, the Father indicated both that Christ must suffer and rise, and that this very suffering and resurrection pertains to no one other than Jesus of Nazareth. For there were some of the Jews, as there are today, so perfidious, that although they cannot deny the suffering and resurrection of Christ inserted in the Scriptures, yet they totally deny that these refer to Jesus, preferring rather to expect the Antichrist than to believe Jesus Christ. And therefore Paul not only preached the mysteries of Christ but also taught that these were fulfilled in Christ Jesus.

"Opening," it says, "from the Scriptures, he reasoned with them for three sabbaths, putting before them that the Christ must suffer." Do thou mark how before all other things he preaches the Passion: so little were they ashamed of it, knowing it to be the cause of salvation.

"That the Christ," he says, "must needs have suffered." If there was a necessity for His suffering, there was assuredly a necessity for His rising again: for the former was far more wonderful than the latter. For if He gave Him up to death Who had done no wrong, much rather did He raise Him up again.

"Paul… spoke with them from the Scriptures, opening and demonstrating to them that it was necessary for Christ to suffer and to rise from the dead." First of all he preaches about the suffering, since he recognized this as salvific.

And a great multitude of worshipers and Gentiles; that is, both those who had exchanged their gentile rites for Judaism and those who had remained entirely Gentiles, many joined to Christ.

"And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few." The writer mentions only the sum and substance of the discoursing: he is not given to redundancy, and does not on every occasion report the sermons.

And that they might not think that they did it all by their own strength, but rather that God permitted it, two things resulted, namely, "Some of them were persuaded," and others did the contrary: the Jews moved with envy. And from the fact that the being called was itself a matter of God's fore-ordering, they neither thought great things of themselves as if the triumph were their own, nor were terrified as being responsible for all.

The "devout Greeks" would include such as were Jewish proselytes and such as were worshippers of the true God and attended the synagogue services, without being connected with Judaism. The "first women" were probably female proselytes to Judaism. These heard the Apostle with interest, but the more ardent and fanatical Jews, reinforced by the baser element - the loungers from the market place, made a tumult of opposition.

He calls them devout [Σεβομένους] Greeks, who, although they were from the Jews, nevertheless spoke Greek: devout because they observed the law; or proselytes of the Jews who were from the Greeks.

"Of the Greeks that worshipped God a great multitude." By Greeks he means Jews who spoke Greek, or else he means proselytes numbered among the Jews, from among the Greeks. He calls them worshippers of God because they observed the Law.

"But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people." So that the Gentiles were more in number. The Jews thought not themselves enough to raise the disturbance: for because they had no reasonable pretext, they ever effect such purposes by means of uproar, and by taking to themselves base men.

And when they did not find them, they dragged Jason and some brothers to the rulers of the city. It is written in Greek: And some other brothers; whence it is understood that Jason was also a brother, that is, faithful to Christ.

"And when they found them not," it says, "they haled Jason and certain brethren." O the tyranny! dragged them without any cause out of their houses.

In the same manner, their fathers accused Jesus by saying that he called himself king. The former, however, even though they had a kind of charge that was, on the surface, likely to deceive because the one charged was living, how could these latter hide their lying when they were saying that they, the apostles, were proclaiming Jesus a king, who, according to these accusers, was dead? That is, unless he was alive but was not visible. Concerning such a one, the kings of the earth never had need to fear, unless they should see him when entirely visible. But, as it seems from their proclamation of the truth, they knew that even though he was not visible, he was still truly king, and of his kingdom there shall be no end.

"These all," say they, "do contrary to the decrees of Caesar": for since they spoke nothing contrary to what had been decreed, nor made any commotion in the city, they bring them under a different charge: "saying that there is another king, one Jesus." And what are ye afraid of, seeing He is dead?

The accusation is artfully made. They are accused of the crimen majestatis - treason against Caesar. The Jews knew well that to accuse them of disturbing their worship or opposing their opinions would produce no effect. To arouse the Roman feeling against them it was necessary to present their teaching concerning the Kingship of Jesus so as to make it seem to the rulers of this free city as a treasonable doctrine against the Roman state.

"These all do contrary to the decrees of Caesar, saying that there is another king, one Jesus." Oh! what an accusation! again they get up a charge of treason against them, "saying, there is another king one Jesus."

"They all act contrary to the decrees of Caesar, acknowledging another as king, Jesus." In exactly the same way, their fathers also accused Jesus, saying that He called Himself king. But they had at least a somewhat plausible pretext, since the accused was still alive. But what did these people hope to gain by their lie, when they said of the apostles that they proclaimed Jesus as king — Jesus who, in their opinion, had died, and whom earthly kings had nothing more to fear, since they saw that He no longer appeared at all?

"And they troubled the people and the rulers of the city, when they heard these things." And what are ye afraid of, seeing He is dead?

"And when they had taken security of Jason, and of the other, they let them go." A man worthy to be admired, that he put himself into danger, and sent them away from it. See how by giving security Jason sent Paul away: so that he gave his life to the hazard for him.

"When they had taken security" - a legal term - satisfactionem accipere, it is doubtful if, as Chrysostom supposes, Jason became surety in person. The surety was more probably a deposit of money and had for its object the guaranty that the peace should be kept, and nothing done contrary the Emperor and the state.

For we read also in the Acts of the Apostles that those who in the stead of Paul and Silas were dragged before the magistrates at Thessalonica, were dismissed with a heavy fine. For after that they had been very burdensome to them for his name, and had troubled the people and the rulers of the city, "having taken security," he says, "of Jason, and of the others, they let them go. And the brethren immediately sent away Paul and Silas by night unto Berea."

"And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews." See how the persecutions in every case extend the preaching.

"And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble," it says, "than they of Thessalonica: more noble," i.e. more gentle in their behavior: "in that they received the word with all readiness," and this not inconsiderately, but with a strictness wherein was no passion, "searching the Scriptures whether these things were so." ... "Now these," it says, "were more noble than those in Thessalonica:" i.e. they were not men practising base things, but some were convinced, and the others who were not, did nothing of that sort. "Daily," it says, "searching the Scriptures whether these things were so:" not merely upon a sudden impetus or burst of zeal. "More noble," it says: i.e. in point of virtue.

These people were nobler than those who are in Thessalonica. He speaks of the nobility of soul which they had displayed in hearing and scrutinizing the word.

More strength will be given you, and the intelligence of the heart will be effected more and more, as you examine more fully the Scriptures, old and new, and read through the complete volumes of the spiritual books. For now we have filled a small measure from the divine fountains, which in the meantime we would send to you. You will be able to drink more plentifully, and to be more abundantly satisfied, if you also will approach to drink together with us at the same springs of the divine fulness.

"Now these," it says, "were more noble than those in Thessalonica": i.e. they were not men practising base things, but some were convinced, and the others who were not, did nothing of that sort. "Daily," it says, "searching the Scriptures whether these things were so:" not merely upon a sudden impetus or burst of zeal. "More noble," it says: i.e. in point of virtue.

And Trypho said, "Prove this; for, as you see, the day advances, and we are not prepared for such perilous replies; since never yet have we heard any man investigating, or searching into, or proving these matters; nor would we have tolerated your conversation, had you not referred everything to the Scriptures: for you are very zealous in adducing proofs from them; and you are of opinion that there is no God above the Maker of all things."

"These, however, were more noble." He says "more noble" instead of "more fair-minded." Not that they examined them as unbelievers, or were testing the Scriptures (for they were already believers), but as if unaware with the tradition of the ancient prophets, and therefore made stronger in faith, when they examined the Scriptures and found the works of the Lord in the flesh to be in agreement with the words of the ancients. [AMMONIUS]

When he says "daily examining the Scriptures, whether these things were so," he means that they searched the Scriptures not as unbelievers (for they had already believed), but as those who did not know the prophetic traditions. Searching the Scriptures and finding that the events concerning the Lord's incarnation agreed with the words of the ancient prophets, they were through this even more strengthened in the faith.

They did not investigate like skeptical people, because they had already believed, but like people who were unaware of the prophets' ancient doctrine. Or rather, they believed more because, after examining the Scriptures, they saw that the circumstances of the incarnation of the Lord agreed with the words of the ancient prophets.

Many indeed believed from among them and from the honorable Greek women, and not a few men. Some manuscripts have better and more consistently according to the Greek example: And not a few men.

"Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few." And here again are Greeks.

"And when the Jews of Thessalonica had knowledge that the word of God was also preached at Berea." When the Thessalonian Jews had knowledge that the apostles were preaching about Christ in Berea, they came there and stirred up the people with constant uproar, saying that they should beware of those men who threw the world into confusion with new preaching. Then the brethren saw fit to send Paul over to Athens, while keeping Silas and Timothy there for a time. Coming to Athens, Paul disputed vigorously in every single place, seeing the city wholly given to idolatry. As the news spread, some citizens seized him and brought him to the Areopagus, where a gathering of philosophers was assembled. Some called him a word sower, others a preacher of new gods. Then the wise, having set Paul in the middle, desired to hear the doctrine that he was spreading far and wide.

"But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people." Because there were lewd persons there. And yet that city was greater. But it is no wonder in the greater city the people were worse: nay, of course to the greater city there go the worse men, where the occasions of disturbances are many. And as in the body, where the disease is more violent for having more matter and fuel, just so is it here.

But look, I beg you, how their fleeing was providentially ordered, not from cowardice: otherwise they would have ceased to preach, and would not have exasperated them still more. But from this flight two things resulted: both the rage of those Jews was quenched, and the preaching spread. But in terms befitting their disorderly conduct, he says, "Agitating the multitude." Just what was done at Iconium - that they may have the additional condemnation of destroying others besides themselves. (ch. xiv. 2, 19.) This is what Paul says of them: "Forbidding to preach to the Gentiles, to fill up their sins alway, for the wrath is come upon them to the uttermost." (1 Thess. ii. 16.)

"And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still." See how he at one time gives way, at another presses on, and in many things takes his measures upon human considerations.

Why did he not stay? For if at Lystra, where he was stoned, he nevertheless stayed a long time, much more here. Why? The Lord did not wish them to be always doing signs; for this is itself a sign, not less than the working of signs - that being persecuted, they overcame without signs. So that just as now He prevails without signs, so was it on many occasions His will to prevail then. Consequently neither did the Apostles run after signs: as in fact he says himself, "We preach Christ crucified" (1 Cor. i. 23) - to them that crave signs, to them that crave wisdom, we give that which cannot even after signs persuade, and yet we do persuade! So that this was a mighty sign. See then, how when the preaching is extended, they are not in a hurry to run after signs.

"And immediately," it says, "the brethren sent away Paul." Here now they send Paul alone: for it was for him they feared, lest he should suffer some harm, the head and front of all being in fact none other than he. "They sent him away," it says, "as it were to the sea:" that it might not be easy for them to seize him. For at present they could not have done much by themselves; and with him they accomplished and achieved many things. For the present, it says, they wished to rescue him.

By a certain arrangement the Apostle fled here, not seized by fear, but both wishing to increase his preaching and to extinguish the madness by which they were afflicted.

"Then the brethren immediately sent Paul away… to Athens." The apostles avoided dangers not out of fear, but by divine inspiration, because in this instance, for example, they had already ceased preaching and were no longer provoking their enemies. From the fact that Paul withdrew, a twofold benefit resulted: the anger of the enemies subsided, and the preaching spread further. As for why they sent Paul alone, it was because they feared only for him, lest something happen to him, since he was the leader. Thus, grace did not always assist them, but also left them to themselves — now as if rousing them, now plunging them into cares.

"And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with speed, they departed." For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright before them. (ch. xvi. 9.)

So far is it from being the case, that supernatural Grace worked all alike on all occasions: on the contrary, it left them to take their measures upon human judgment, only stirring them up and rousing them out of sleep, and making them to take pains. Thus, observe, it brought them safe only as far as Philippi, but no more after that.