Exegetical and Hermeneutical Commentary of Acts 17:4
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.
4. And some of them believed ( were persuaded)] For St Paul’s teaching was by arguments of which they all were able to form an estimate.
and consorted with ] The notion conveyed by the Greek and by the English so far as its derivation is concerned is of “casting in their lot with the disciples,” deciding to join their community.
and of the devout Greeks ] These were proselytes of the gate, heathens by birth, who had embraced in part the Jewish faith. (Cp. Act 13:43; Act 13:50, and below, Act 17:17.)
a great multitude ] For these had not the prejudices which clung so close about the born Jews.
Fuente: The Cambridge Bible for Schools and Colleges
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 are 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 – See the notes on Act 13:50.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. The devout Greeks] That is, Gentiles who were proselytes to the Jewish religion, so far as to renounce idolatry, and live a moral life, but probably had not received circumcision.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Consorted with Paul and Silas; were so affected towards them, as that they were willing to take the same part or lot with them. The word imports the nearest and most intimate friendship and union; even such as is conjugal.
Devout Greeks; such of that nation as were become proselytes, who had renounced the idolatry and wicked conversation of the heathen, amongst whom they lived; and had joined themselves to the Jews; at least so far as to hear the law and the prophets read and expounded in their synagogues; and did worship but one God, and did injury unto none. Of these we frequently read in this book; as Act 17:17; 13:42,43.
Of the chief women not a few; a considerable number of these believed; yet, Act 13:50, such had stirred up persecution against Paul and Barnabas.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. consortedcast in theirlot.
with Paul and SilasCompare2Co 8:5.
of the chief womenfemaleproselytes of distinction. From the First Epistle to theThessalonians it appears that the converts were nearly all Gentiles;not only such as had before been proselytes, who would be gained inthe synagogue, but such as up to that time had been idolaters(1Th 1:9; 1Th 1:10).During his stay, while Paul supported himself by his own labor(1Th 2:9; 2Th 3:7-9),he received supplies once and again from the Philippians, of which hemakes honorable acknowledgment (Phi 4:15;Phi 4:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And some of them believed,…. That is, some of the Jews, power went along with the word, and faith came by it, and they believed that Jesus of Nazareth was the true Messiah, and that what the apostle preached concerning him was the truth; and this they received in the love of it, and cordially embraced it, and made a profession of it:
and consorted with Paul and Silas; associated with them, and privately conversed with them, as well as publicly attended their ministry; for when souls are converted, they love to be in company with believers, and especially with the ministers of the Gospel, to hear their discourses, and learn from them the doctrines of grace:
and of the devout Greeks a great multitude; these were Gentiles who were proselytes to the Jewish religion; and these in greater numbers believed, and joined themselves to the apostles, and became followers of them, than there were of the Jews, who were the most averse to the Gospel, and were more hardened, and incredulous:
and of the chief women not a few; some of the wives of the principal men of the city were become proselytes to the Jews, and these attending synagogue worship, and hearing the discourses of Paul from time to time, were convinced and converted, and professed faith in Christ Jesus; and these converts laid the foundation of a Gospel church in Thessalonica, of which church Silvanus is said to be the first bishop; [See comments on Lu 10:1]. In the “second” century there were martyrs for Christ here; and to the inhabitants of this place, Antonintus Pius the emperor wrote in behalf of the Christians there, to give them no disturbance f: in the “third” century there was a church here; Tertullian g makes mention of it: in the “fourth” century h Theodosius the emperor was baptized at Thessalonica, by Acholius bishop of that place; who first asked him what faith he professed, to which he replied, that he embraced and professed that faith which the churches in Illyricum, who were not yet infected with the Arian heresy, namely the same which was of old delivered by the apostles, and afterwards confirmed at the synod at Nice; in this century Ireminus, Paulinus, and Alexander, were bishops of Thessalonica: in the “fifth” century it was a metropolitan of Macedonia, and Anysius was bishop of it, and so were Rufus and Anastasius: and that there was a church here in the “sixth” century is manifest from hence, that their bishops, for fear of the emperor Anastasius, agreed with Timothy bishop of Constantinople, whom the council at Chalcedon had anathematized; and in this age Pope Gregory, among others, wrote to Eusebius bishop of Thessalonica, that he would not receive any of a military habit into monasteries within three years: in the “seventh” century a bishop of this place assisted at the sixth council at Constantinople; and in the same age it was the seat of an archbishop: in the “eighth” century there was one Thomas bishop of this place, and also Theophilus, who was present at the Nicene synod; in the ninth century a bishop of Thessalonica was beaten with two hundred stripes, for being against image worship.
f Euseb. Eccles. Hist. l. 4. c. 26. g De Praescript. Heret. c. 36. h Magdeburg. Hist. Eccl. cent. 4. c. 3. p. 82. & c. 10. p. 659. cent. 5. c. 2. p. 6. c. 7. p. 418. cent. 6. c. 2. p. 7. cent. 7. c. 2. p. 5. c. 7. p. 115. cent. 8. c. 2. p. 7. cent. 9. c. 3. p. 15.
Fuente: John Gill’s Exposition of the Entire Bible
Some of them ( ). That is of the Jews who were evidently largely afraid of the rabbis. Still “some” were persuaded (, effective first aorist passive indicative) and “consorted with” (). This latter verb is also first aorist passive indicative of , a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from and , 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 ( H ). 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 1Th 1:9 Paul expressly says that they had “turned to God from idols,” proof that this church was mainly Gentile (cf. also 1Th 2:14).
And of the chief women not a few ( ). 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 (1Th 4:11). In 2Co 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 Acts 17:4; Acts 17:5 to understand what Paul says in his Thessalonian Epistles.
Fuente: Robertson’s Word Pictures in the New Testament
Consorted with [] . Only here in New Testament.
More strictly, “were added or allotted to.”
Chief women. The position of women in Macedonia seems to have been exceptional. Popular prejudice, and the verdict of Grecian wisdom in its best age, asserted her natural inferiority. The Athenian law provided that everything which a man might do by the counsel or request of a woman should be null in law. She was little better than a slave. To educate her was to advertise her as a harlot. Her companions were principally children and slaves. In Macedonia, however, monuments were erected to women by public bodies; and records of male proper names are found, in Macedonian inscriptions, formed on the mother’s name instead of on the father ‘s. Macedonian women were permitted to hold property, and were treated as mistresses of the house. These facts are born out by the account of Paul ‘s labors in Macedonia. In Thessalonica, Beroea, and Philippi we note additions of women of rank to the church; and their prominence in church affairs is indicated by Paul ‘s special appeal to two ladies in the church at Philippi to reconcile their differences, which had caused disturbance in the church, and by his commending them to his colleagues as women who had labored with him in the Lord (Phi 4:2, 3).
Fuente: Vincent’s Word Studies in the New Testament
1) “And some of them believed,” (kai tines eks auton epei sthesan) “And some of them were persuaded,” believed that Jesus was the Christ, just as some later believed, when he preached at Mars Hill, Act 17:34.
2) “And consorted with Paul and Silas; (kai prosklerothesan to Paul kai to Sila) “And threw in their lot, or voted with, Paul and Silas,” gave their testimony that Jesus was the Savior, their Savior and Lord. They joined fellowship with Paul and Silas to show that they were children of God, followers of Christ in deed, Joh 13:34-35; 1Jo 314.
3)“And of the devout Greeks a great multitude,” (ton te debomenon hellenon plethos polu) ”Both of the worshipping Greeks a great multitude,” they were Gentile proselytes and as such stated worshippers with the Jews in the synagogues, or wherever they met among the Gentiles, in dispersion, Act 16:14.
4) “And of the chief women not a few.”(gunaikon te ton proton ouk oligai) “As well as of the chief, or first rank, influential women, not a few,” not just a handful, but a large number of respectable first class women, Act 13:50. Both Gentile proselytes from among the Jews and Gentiles were won from idolatry, perhaps won to Christ after his three sabbaths of preaching in the synagogue, as he stayed on for a time there in Thessalonica preaching and working, enduring hardships for the gospel’s sake, 1Th 1:9-10; 1Th 2:9; 2Th 3:7-9.
THESSALONICA
It had been made by the Roman government a free city, that is, it had the right to self-government, the provincial governor did not interfere in its municipal affairs; the local magistrates, probably elected by the people, had the power of life and death; no Roman garrison was quartered within the city; a senate or an assembly, representing the people, made its regulations; in short, it had many of the privileges and all the insignia of a free community; its allegiance to the central government at Rome was assured, for the possession of its privileges was dependent upon its good behavior. In such a city the charge of inciting treason (Act 17:7) would be one peculiarly obnoxious, both to the magistrates and people.
– Abbott.
THREE DAYS
That is, three consecutive Sabbath days; this indicates, probably, only the duration of his ministry in the synagogue. The facts that the Philippians sent twice to him while at Thessalonica (Php_4:16), that heathen were converted and added to the Church (1Th 1:9), and that a Christian Church was successfully organized, indicates a longer ministry; Lewin supposes that Paul remained in the city for two or three months.
– Abbott.
Fuente: Garner-Howes Baptist Commentary
−
4. Certain of them believed. We see here the fruit of Paul’s disputation. He proved flatly [plainly] that Jesus was for us, and whose resurrection is the life of the world. Yet only certain of the Jews believe; the rest are blind at noonday, and with deaf ears refuse the certain and plain truth. This is also worth the noting, that whereas only a few Jews believed, a great multitude of the Grecians, who were far farther off, came unto the faith. To what end can you say they were nousled [trained] up in the doctrine of the law from their childhood, save only that they might be more estranged from God? Therefore, the Lord doth now begin to show some tokens of that blindness in them which the prophets do oftentimes denounced unto them. Notwithstanding, he declareth by this that his covenant was not in vain, because he did at least gather some of that people unto himself, that the sparkles of the election may shine in the remnant which was saved freely. Luke doth moreover teach, that they did not believe the sayings of Paul, only so far forth that they subscribed unto them with a cold consent, but that they did testify their earnest affection, because they had joined themselves to Paul and Silas as companions, and provoked against themselves the hatred of their nation by the free profession of the gospel. − (246) For what meaneth this adjoining, save only because they professed that they allowed [approved] that doctrine which he delivered, and that they took his part? For there is nothing more contrary to faith, than if, when we know [recognize] the truth of God, we stand notwithstanding in doubt, and are loath to join ourselves to any side. If any man had rather expound it, that they did join themselves to Paul and Silas, because they were desirous to learn, that they might be better instructed at home; thereby doth also appear the lively heat of faith; and that doth always continue unmovable, that no man doth truly believe in Christ, save only he which doth give over himself to him, and doth freely and willingly fight over his banner. −
Of religious Grecians a multitude. Because they had learned [imbibed] the first principles of godliness, they were nearer to the kingdom of God than others who had always [lain] laid in the filth of superstition. Notwithstanding, the question is, how the Grecians came by religion, who, being bewitched with wicked errors and dotings, were without God? as Paul teacheth, ( Eph 2:12.) But we must know, that whither soever the Jews were exiled, there went with them some seed of godliness, − (247) and there was some smell [savor] of pure doctrine spread abroad. For their miserable scattering abroad was so turned unto a contrary end by the wonderful counsel of God, that it did gather those unto the true faith who did wander in error. And though religion were also corrupt among them with many wicked inventions, yet because most of the Gentiles were weary of their madness, they were by this short sum − (248) enticed unto Judaism, that nothing is more safe than the worship of one and the true God. Therefore, by religious Grecians understood those who had some taste of the true and lawful worship of God, so that they were not any longer given to gross idolatry. Though, as I have said, it is to be thought that it was only a light and obscure taste, which was far from true instruction. Wherefore, Luke doth improperly give them such an honorable title. But as the Spirit of God doth sometimes vouchsafe [to give] some rude beginning and first exercise of faith, or the only [mere] preparation, the name of faith, so they are called in this place religious, who, having taken their leave of idols, had begun to acknowledge one God. −
And though that confused or obscure persuasion doth not deserve of itself to be counted religion, yet because it is a step whereby we come nearer unto God, it taketh the name of the consequent, as they call it, or of that which followeth. Yea, the blind and superstitious fear of God is sometimes called religion; not because it is so indeed, but improperly, to note the difference between a mean worship of God, − (249) and gross and Epicurish contempt. Nevertheless, let us know that the truth and the sound doctrine of the word of God is the rule of godliness, so that there can be no religion without the true light of understanding.
(246) −
“
Ingenua,” frank, ingenuous.
(247) −
“
Dispersum fuisse aliquod prelatis semen,” some seed of piety was spread.
(248) −
“
Hoc compendio,” by this compendious argument, viz.
(249) −
“
Qualemcunque Dei cultum,” any kind of divine worship.
Fuente: Calvin’s Complete Commentary
(4) And some of them . . .Obviously but a few in comparison with the great multitude of the Greek proselytes of the gate. The Thessalonian Church was predominantly Gentile, some, apparently, won from idolatry without passing through Judaism (1Th. 1:9). Some good MSS., indeed, express this, by reading, devout persons and Greeks.
Of the chief women not a few.These, like the women in the Pisidian Antioch (Act. 13:50), had probably come previously under Jewish influence. Here, However, they were attracted by the higher teaching of the Apostles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Some of them Of Jews a small minority; of the Gentiles a multitude became Christians; so that at Thessalonica there was mainly a Gentile Church. “Ye turned from idols,” says he to them, (1Th 1:9,) “to serve the living God.”
Devout Greeks Literally, worshipping Greeks. (See note on Act 13:16.)
Chief women (See note on Act 13:50.) From their gallery or separating lattice these eminent ladies could hear the apostle’s Gospel, and whether Jew or Gentile, like the certain women of Luk 8:2-3, (where see notes,) they accepted the crucified Messiah. Yet while the apostle thus demonstrated a suffering Messiah, he must, as a counterpart, have drawn pictures of the Messiah on his throne of glory (Mat 25:31) so vivid as to leave a most solemn expectation of an immediate second advent on the minds of the young Church. (1Th 4:13-17.) Of this error, the pernicious effect then, as in all ages, even our own, was great. There were some who neglected the duties of this life, (2Th 3:6-12.) and the apostle was obliged to write his second epistle to them in order expressly to correct the conception that that day was at hand. (2Th 2:10.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And some of them were persuaded, and consorted with Paul and Silas, and of the devout Greeks a great multitude, and of the chief women not a few.’
As so often the hearers were divided. Some were persuaded by their reasoning and the Scriptures that they cited, taking their stand with Paul and Silas and associating with them. This includes ‘some’ of the Jews, large numbers of proselytes and God-fearers (compare Act 13:43), and a good number of ‘the chief women’. In Macedonia and parts of Asia Minor prominent women had a freedom not known in most places elsewhere (compare Act 17:12 and contrast here Act 13:50). They would be wives of important officials and residents, and wealthy widows of status. Included among the converts were many who were still idol-worshippers for Paul would say of them, “You turned to God from idols, to serve the living and true God” (1Th 1:9).
Thus the basis of a solid and prospering church was built up, with the attention of those converted turning from being fully focused on synagogue activities, to taking constant note of these two ‘strangers’ and their beliefs and way of living, and of the Christ of Whom they spoke. We can understand why those who saw the focus as being taken away from the synagogue should become jealous.
Fuente: Commentary Series on the Bible by Peter Pett
4 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.
Ver. 4. Consorted with Paul ] Were knit unto them in the straitest bonds, as man and wife, brother and sister: Sanctior est copula cordis quam corporis. No such bond as religion, .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. . ] were added (as if by lot, that being determined by God, who gave them the Holy Spirit of adoption: , 1Th 2:13 ) to the great family of which Paul and Silas were members.
The sense is passive, not middle. The word is not uncommon in Philo.
. . ] See reff.
The aptitude of women for the reception of the Gospel several times appears in this book, see above, ch. Act 16:13 ff., and below, Act 17:12 ; Act 17:34 .
Fuente: Henry Alford’s Greek Testament
Act 17:4 . : “there were in addition gathered to them” (Ramsay), giving the verb a passive meaning answering to its form; or “these were allotted to them, associated with them, as disciples [by God],” cf. Eph 1:11 . The verb is often used in Philo, also found in Plutarch, Lucian, but only here in N.T. Mr. Rendall, while pointing out that the A.V. and R.V. “consorted” gives the impression of outward association only, regards the passive aorist as a middle in meaning, and renders “threw in their lot with Paul and Silas”. According to A.V. and R.V., W. H., Weiss, and Hort, Judaistic Christianity , p. 89, two classes seem to be mentioned besides the Jews, viz. , devout Greeks, and some of the chief women. According, however, to Ramsay, comparing A and (see p. 235, St. Paul ), we have three classes besides the Jews, viz. , proselytes, Greeks, chief women (added as a climax), see critical note, but also McGiffert, Apostolic Age , p. 247. The difficulty in T.R. and authorities first mentioned is that their rendering restricts St. Paul’s work not only to three Sabbaths or weeks, but to the synagogue and its worshippers, whereas from 1Th 1:9 ; 1Th 2:14 , it would appear that the Church contained a large number of converted heathens. McGiffert thinks it possible that St. Luke may have only recorded the least important of Paul’s labours, just as he only mentions his work in three Macedonian towns, whereas he may easily have laboured over a wider area, 1Th 1:7 ; but see Paley, Hor Paulin , ix., 6, and on the reading, Zahn, Einleitung , i., p. 152. In any case it would seem that a small minority of Jews is contrasted with a large number of born Gentiles, so that the Thessalonian Church may have been spoken of by St. Paul as one of Gentile Christians, who had been opposed not only to Christianity, but earlier still to Judaism, 1Th 1:9-10 . . : here, as at Philippi and Bera, the three Macedonian towns, the prominence assigned to women quite in accordance with what we know from other sources; see above. The mention both here and in Act 17:12 that the women were the leading high-born women intimates that the poorer women would follow the men of the lower orders, Act 17:5 . Dr. Hort regards the women here as the Jewish wives of heathen men of distinction, as in Act 13:50 , Judaistic Christianity , p. 89, but in Act 13:50 the opposition to the Apostles proceeds from these women of the higher classes, and it seems much more likely that those mentioned here were Macedonian women.
Fuente: The Expositors Greek Testament by Robertson
some = certain. Greek. tis. App-123.
of = out of. Greek. ek. App-104.
believed = were persuaded. Greek. peitho. App-150. were convinced, not by persuasive words of Paul’s (1Co 2:4), but by the opening and expounding of the Scriptures. Hence the Thessalonians became a type of all true believers (see 1Th 1:7; 1Th 2:13). This and verses: Act 17:11, Act 17:12 beautifully illustrate Rom 10:17.
consorted with = cast in their lot with. Greek. proskeroomai. Only here.
devout. Greek. sebomai. App-137. Same as “worshipping” or “religious”. Compare Act 13:43, Act 13:50; Act 16:14; Act 18:7.
multitude. Greek. pethos. See note on Act 2:6.
chief first. Compare Act 13:50. i.e. women of the best families.
Fuente: Companion Bible Notes, Appendices and Graphics
4. .] were added (as if by lot, that being determined by God, who gave them the Holy Spirit of adoption: , 1Th 2:13) to the great family of which Paul and Silas were members.
The sense is passive, not middle. The word is not uncommon in Philo.
. .] See reff.
The aptitude of women for the reception of the Gospel several times appears in this book,-see above, ch. Act 16:13 ff., and below, Act 17:12; Act 17:34.
Fuente: The Greek Testament
Act 17:4. , believed) In antithesis to , who believed not, Act 17:5.-, attached themselves to [consorted with]) A remarkable verb: became their lot or heritage; whence a church is called , a heritage, 1Pe 5:3.- , and of the devout) A frequent term in this book, especially applied to religious Greeks: ch. Act 13:43; Act 13:50, Act 16:14, Act 18:7; but applied to those Greeks who used to frequent the synagogues, Act 17:17. All are in themselves wild olive trees: but one wild olive is less unsuited for grafting than another; and where there is less natural unsuitableness, there the transition to faith is more easy.-, of the women) These more than the men were wont to take an interest in religious subjects. Cic. ad Terentiam, says, Dii quos tu castissim coluisti; hominesque, quibus ego semper servivi.-, the chief) who thereby gave a noble example.
Fuente: Gnomon of the New Testament
some: Act 17:34, Act 2:41, Act 2:42, Act 2:44, Act 4:23, Act 5:12-14, Act 14:1, Act 14:4, Act 28:24, Pro 9:6, Pro 13:20, Son 1:7, Son 1:8, Son 6:1, Zec 2:11, Zec 8:20-23, 2Co 6:17, 2Co 6:18
consorted: 2Co 8:5
Silas: Act 15:22, Act 15:27, Act 15:32, Act 15:40
the devout: Act 17:17, Act 13:43, Act 16:3, Act 18:4, Act 19:10, Act 21:28
and of the chief: Act 17:12, Act 13:50
Reciprocal: Isa 56:3 – the son Joh 12:20 – Greeks Act 18:7 – worshipped Act 19:9 – he departed Act 22:12 – a devout 1Th 1:1 – Silvanus 1Th 3:7 – in all
Fuente: The Treasury of Scripture Knowledge
4
Act 17:4. Consorted means they associated with Paul and Silas because they believed their teaching. The devout Greeks were the ones religiously inclined, and chief women were the leading persons among the female sex.
Fuente: Combined Bible Commentary
Act 17:4. And some of them believed. The work of Paul in the synagogue was not unsuccessful. The account of the converted in this verse probably relates to the Jews and proselytes and devout Gentiles who worshipped with the Jews. In 1Th 1:9, Paul alludes to many members of the church in Thessalonica who had evidently been idolaters. This work among the idolaters no doubt took place after the three Sabbaths of Act 17:2, and before the events related in connection with Jason, Act 17:5-10.
The devout Greeks. Some of these were proselytes, others religious Gentiles, who, without conforming to all the Jewish rites and customs, worshipped with the Jews in the synagogue services.
Of the chief women. These were the wives and daughters of the principal merchants and influential men of Thessalonica, who were attached as proselytes or simply as religious God-fearing men to the Jewish worship.
Fuente: A Popular Commentary on the New Testament
The foregoing verses acquaint us with St. Paul’s preaching at Thessalonica in the Jewish synagogue, as also with the argument he insisted upon; namely, that the Messiah, according to the scriptures, was to die, and rise again from the dead; and that Jesus, whom he preached, was that Messiah.
Now these verses before us, acquaint us with the different success which this sermon had upon the hearers: some believed, others were blinded; some were converted, others enraged.
O the different and contrary effects which the word has upon its hearers! opening the eyes of some, closing the eyes of others; to some it is a savour of death unto death. Those to whom the clearest light is afforded, who sinfully shut their eyes against it, and say they will not see; how just is it with God, to close their eyes judicially, and say they shall not see!
Observe, 2. How the apostle specifies, and particularly declares, the success which the preaching of the gospel had upon the people of Thessalonica, both good and bad.
The good success in the fourth verse; some (though few) of the Jews were converted; but many proselytes, and not a few of the Gentiles, and a considerable number of the devout women, and honourable matrons of the city.
The bad event and success is recorded, ver. 5. The unbelieving Jews called the lewd fellows of the city together into a confederacy with them, and raised a persecution against the apostles.
Thence note, 1. That the progress and prosperous success of the gospel ever was, is, and will be, a grievous eye-sore to the devil and his instruments.
Note, 2. That the worst enemies which the gospel ever met with in the world, are the unbelieving Jews. Here, the Jews which believed not, engaged the rabble on their sides, who are the fittest tools to raise persecution against the ministers of Christ: The Jews which believed not took certain lewd fellows of the baser sort, and assaulted, & c.
Note, 3. That the devil’s old method for raising persecution against the ministers and members of Jesus Christ, has been and still is, to lay the most grievous crimes falsely to the Christian’s charge. Here the apostles are charged with innovation and sedition, with turning the world upside down.
Thus afterwards, in the primitive times, whatever calamities came upon the state and kingdom, whatever commotions or tumults did arise in nations, presently Christianity was blamed, and instantly the Christians were cast to the lions; whereas it is not the gospel, but men’s corruption, which breeds disturbances: as it is not the sea, but the foulness of the stomach, that makes the man sea-sick.
Note, 4. How mercifully and marvellously the Lord delivered the apostles, Paul and Silas, at this time, out of the hands of their persecutors: They sought them in the house of Jason, but found them not. The devil now missed of his prey, for the Lord hid the apostles here, as he did the prophets bbefore, Jeremiah and Baruch, Jer 36:26 having more work and farther service for them to do. The wise husbandman doth not commit all his corn to the oven, but reserves some for seed.
Note, lastly, That as the panther, when it cannot come at the person, will fly upon and tear the picture in pieces, so these enraged persecutors, finding that the apostles were escaped their hands, fall foul upon Jason who had entertained them, and drag him before the rulers and magistrates, charging him as an abettor of treason; yet observe, how God overruled the hearts of these rulers, that they did offer no violence to Jason, but only took security of him, for his own and others’ appearance before them when called for: Thus the Lord knows how to deliver the godly out of tribulation, and to make a way for escape.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 17:4. And some of them believed Notwithstanding Pauls 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 Lukes account of the success of the gospel at Thessalonica: but we learn from Paul himself, (1Th 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, 1Th 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4. The effect of arguments and demonstrations so conclusive, accompanied by a private life so irreproachable, was quite decisive. (4) “Some of them believed, and adhered to Paul and Silas; of the devout Greeks a great multitude, and of the chief women not a few.” In this description the parties are distributed with great exactness. The expression “some of them” refers to the Jews, and indicates but a small number. Of the “devout Greeks,” who were such Gentiles as had learned to worship God according to Jewish example, there was a “great multitude,” and not a few of the “chief women,” who were also Gentiles. The great majority of the converts, therefore, were Gentiles; and Paul afterward addresses them as such, saying, “You turned to God from idols, to serve the living and true God.”
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 4
Consorted with; united with.
Fuente: Abbott’s Illustrated New Testament
Paul’s reasoning persuaded (epeisthesan) some in the synagogue services (cf. Act 26:28; Act 28:23). His converts seem to have been mainly Gentiles (cf. 1Th 1:9) many of whom were God-fearers (cf. Act 10:4; Act 13:43; Act 16:14), but some of them were Jews. Jason (Act 17:5), Aristarchus (Col 4:10), and Secundus (Act 20:4) appear to have been among these new believers. The "leading women" could have belonged to the upper classes or they may have been the wives of leading men of the city. [Note: Marshall, The Acts . . ., p. 277.] In either case the gospel had an impact on the leadership level of society in Thessalonica.