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NASB (UPDATED) TEXT: Act_17:1-9
1Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, 3explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ." 4And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women. 5But the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people. 6When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, "These men who have upset the world have come here also; 7and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus." 8They stirred up the crowd and the city authorities who heard these things. 9And when they had received a pledge from Jason and the others, they released them
Act_17:1 "through Amphipolis and Apollonia" These two cities were located on the Roman highway, Ignatian Way (i.e., the Road of the Nations), a major east-west road of over 500 miles, which linked the eastern and western parts of the empire and which formed the main street of Thessalonica.
▣ "Thessalonica" See Introduction to this chapter.
▣ "where there was a synagogue" This was Paul's pattern and sequence for proclamation (cf. Act_17:2; Act_3:26; Act_13:46; Rom_1:16; Rom_2:9-10; Act_9:20; Act_13:5; Act_13:14; Act_14:1; Act_17:2; Act_17:10; Act_17:17; Act_18:4; Act_18:19; Act_19:8), probably because he felt the gospel was first for the Jews (cf. Rom_1:16) because of OT prophecy. Also, many God-fearers also attended, knew, and respected the Old Testament.
Act_17:2 "for three Sabbaths" This means he spoke in this synagogue on only three Sabbaths. He was probably in the city longer than three weeks (cf. Php_4:16), but not for an extended period.
▣ "reasoned with them from the Scriptures" Paul matched Messianic prophecies with Jesus' life, teaching, death, and resurrection. He took this pattern from Stephen (Acts 7) and his rabbinical training
Act_17:3
NASB "explaining and giving evidence"
NKJV "explaining and demonstrating"
NRSV, NJB "explaining and proving"
TEV "explaining the Scriptures, and proving from them"
The first word is dianoigô, which is used of Jesus opening the Scriptures for the two on the road to Emmaus (cf. Luk_24:32; Luk_24:45). It was also used of Jesus opening their eyes so that they recognized Him (cf. Luk_24:31). This same word was used in Act_16:14 for God opening Lydia's heart to understand the gospel.
The second term, paratithçmi, is used often in Luke's writings for placing food before someone, but here it implies "to place the truth before" or "to commend" (cf. Act_14:23; Act_20:32). Twice in Luke (cf. Luk_12:48; Luk_23:46) it is used of entrusting something to another. Paul carefully and meticulously gave to the hearers the gospel (i.e., deposit, parathçkç, 1Ti_6:20; 2Ti_1:12; 2Ti_1:14). Some responded (some Jews, some God-fearers, and several leading women).
▣ "Christ had to suffer" The term "had" (dei) is an imperfect active indicative, which denotes necessity (see full note at Act_1:16). A suffering Messiah was predicted in the OT (cf. Gen_3:15; Psalms 22; Isa_52:13 to Isa_53:12; Zec_12:10), but was never clearly seen by the rabbis. It was forcibly asserted by Apostolic preachers (cf. Luk_24:46; Act_3:18; Act_26:23; 1Pe_1:10-12). This truth was the major stumbling block to the Jews (cf. 1Co_1:22-23). See note at Act_3:18.
▣ "and rise again from the dead" This is a common element in all the sermons of Peter, Stephen, and Paul in Acts (part of the kerygma, see Special Topic at Act_2:14). It is a central pillar of the gospel (cf. 1 Corinthians 15).
▣ "This Jesus whom I am proclaiming to you is the Christ" There are many variations in the Greek manuscripts of the last words of this sentence.
1. "the Christ, the Jesus" – MS B
2. "the Christ, Jesus" – some Vulgate and the Coptic translations
3. "Christ Jesus" – MSS P74, A, D
4. "Jesus Christ" – MS à
5. "Jesus the Christ" – MS E and Bohairic Coptic version
6. "the Christ" – the Georgean version
Many scholars choose the wording of #1 (Vaticanus) because it is so unusual (UBS4 gives it a "C" rating).
In this synagogue setting "the Christ" would mean the promised Anointed One of the OT, the Messiah (see Special Topic at Act_2:31). There were three anointed offices in the OT: kings, prophets, priests. Jesus fulfills all three of these functions (cf. Heb_1:1-3). This anointing was a symbol of God's choice and equipping of a ministry task. See hyperlinkin the Bible at Act_4:27.
The early church acknowledged again and again that Jesus of Nazareth was the promised Messiah (cf. Act_2:31-32; Act_3:18; Act_5:42; Act_8:5; Act_9:22; Act_17:3; Act_18:5; Act_18:28), following Jesus' own clear and repeated affirmations.
Act_17:4 "joined" This Greek verb (aorist passive indicative) is found only here in the NT. It literally means "to assign by lot." In this context it connotes "to follow" or "join with." The "lot" was an OT way of knowing God's will. The implication of
1. the preposition (pros)
2. the root (klçpoô)
3. the passive voice implies a divine action
God opened their hearts as He did Lydia's (cf. Act_16:24; also notice similar thought in 1Pe_5:3).
▣ "God-fearing Greeks" These were followers of Judaism who had not yet become full converts, which involved
1. being circumcised
2. self baptism
3. offering a sacrifice when possible at the Temple in Jerusalem
▣ "and a number" This is another example of Juke's use of litotes (a purposeful understatement, cf. Act_12:18; Act_15:2; Act_19:11; Act_19:23-24; Act_20:12; Act_26:19; Act_26:26; Act_27:20; Act_28:2), usually in the form of negation. Here the phrase is literally "not a few," placed at the end of the sentence for emphasis.
▣ "leading women" Women had greater freedom in Macedonia (Lydia) than other parts of the Mediterranean world. The pattern set at Pisidian Antioch was repeating itself (cf. Act_13:43; Act_13:45; Act_13:50). The western family of Greek manuscripts adds a phrase in Act_17:4 asserting that these women were the wives of leading men.
Act_17:5 "the Jews, becoming jealous" Jewish unbelief is sad to me (cf. Act_14:2), but jealousy (cf. Act_5:17) is tragic! These were not motivated by religious zeal like Saul's, but jealousy! The number of converts (cf. Act_13:45), not the content of the preaching, is what bothered them.
Luke uses the term "Jews" often in a pejorative, negative sense (cf. Act_12:3; Act_13:45; Act_14:2; Act_17:13), as does Paul (cf. 1Th_2:15-16). It becomes synonymous with those who oppose and resist the gospel.
NASB "some wicked men from the marketplace"
NKJV "some evil men from the marketplace"
NRSV "some ruffians in the market places"
TEV "worthless loafers from the streets"
NJB "a gang from the market place"
This term describes one who hangs around the marketplace without working, a lazy good-for-nothing.
▣ "a mob" This word is found only here in the NT and is very rate in Greek literature. It is not found in the Septuagint. "Mob" is the contextually implied meaning. Luke was an educated man with a large vocabulary (i.e., medical, nautical, etc.).
Act_17:6 "dragging Jason" Some speculate that the Jason mentioned in Rom_16:21 is this same person, but this is uncertain.
▣ "and some brethren" This construction implies that Jason was not yet a believer. Exactly how Jason welcomed the missionary team is uncertain. It is possible that
1. Paul or Silas worked for him
2. they rented space from him
3. they stayed in his home
The verb welcome in Act_17:7 means "to receive as a guest" (cf. Luk_10:38; Luk_19:6; Jas_2:25).
▣ "city authorities" This tem "politarch" means city leader. This was the special name for local governmental leaders in Macedonia. It is a very rare word, used only here and in Act_17:8 in the NT, or in Greek literature and its use shows Luke's knowledge of the area and supports the historicity of Acts (NASB Study Bible, p. 1607, but the word has been found in a Greek inscription on an arch on the Ignatian Way in Thessalonica). Luke was an accurate historian in an age when this was rare. He does have a faith agenda, which believers affirm as inspiration.
NASB "upset the world"
NKJV, NRSV
NJB "turned the world upside down"
TEV "caused trouble everywhere"
This implies a charge of sedition (cf. Act_21:38; also note Act_16:20; Act_24:5). This is a very strong term. Note Paul's use of it in Gal_5:12. We know from 1Th_2:14-16 that this church faced great persecution.
One wonders if this is hyperbole or they knew of the spread of this new sect of Judaism.
Act_17:7 "to the decrees of Caesar" Some think this relates to Claudius' (a.d. 41-54) edict of a.d. 49-50, which outlawed Jewish rituals in Rome. This edict, in effect, caused the Jewish population of Rome to leave. However, I think the context is clear that it refers to their preaching of the gospel. It was illegal for anyone to proselytize a Roman.
▣ "saying that there is another king, Jesus" This charge may be due to
1. Paul's heavy emphasis on eschatology in his preaching at Thessalonica
2. the terms the Christians used for Jesus being the same terms that the Romans used of Caesar (king, lord, and savior)
Act_17:8
NASB, TEV "the city authorities"
NKJV "rulers of the city"
NRSV "city officials"
NJB "the city counselors"
This is the Greek term politarchs, which were annual appointees in the cities of Macedonia. They were not Roman but local leaders (AB, vol. 5, pp. 384-389).
Act_17:9 "a pledge" Probably this was a large monetary security bond, which was put up by the recent converts (cf. Act_17:4; Act_17:6; Act_17:10), to assure that Paul did not continue to preach in the city. Some relate this to 1Th_2:18.