Thessalonica

Acts 17:1–9

Overview

The material in Acts 17:1–15 is noticeably less circumstantial than the previous material on Philippi, and here we see the return of the familiar theme of preaching in the synagogue followed by acceptance by some Jews and rejection by many. Success with Gentiles leads to jealousy among the rejecting Jews, which in turn leads to persecution of Paul and his coworkers and finally precipitates their moving on to another city. The evidence on a whole suggests that the missionaries moved on when circumstances dictated when they do so. As a result of the persecution by the Jewish rabble rousers in the judicial system, Paul and his coworkers can no longer return without great cost to the church of Thessalonica until the current politarchs are out of office. (Witherington and Pesch) It would seem that Paul passes through Amphipolis and Apollonia because there were no synagogues in these two cities.

Places

Amphipolis- Just north of the Aegean Sea sat Amphipolis, a city of northeastern Macedonia. It was approximately 30 miles (45 km) southwest of Philippi and 5 miles (8 km) inland of the port city Eion. The city was best known for its oil, timber, wine, figs, gold, silver, and woolen textiles. Thracians first founded this site, a strategic military and commercial location, in the 5th century BC. (Bibleplaces.com)

Apollonia- The next day they traveled another 27 miles, farther west-southwest, to “Apollonia.” this is also in Macedonia, and is said to have been formerly a colony of the Corinthians, and about seven miles from the sea; and in that part of Macedonia called Mygdonia, its name is Apollonia of Mygdonia; it was situated by the river Echedorus, and was famous for Augustus Caesar’s learning Greek here, and is now called Ceres. (Pliny and Gill)

Thessalonica- A 35-mile day of travel farther west from Apollonia on the Via Egnatia took them to “Thessalonica” (modern Salonika), situated on the Thermaic Gulf of the Aegean Sea. Thessalonica was the chief city and capital of Macedonia, about 100 miles from Philippi. As such, it was a strategic center for the evangelization of its region (cf. 1 Thess. 1:7- 8) (Constable). Though officially free, Thessalonica was yet another city caught in the emperor’s social network involving patronage and the response of homage and loyalty. Local officials. would be expected to enforce loyalty to Caesar in order to maintain the peace and help the city stay in the good graces of the emperor.(Witherington)

People

Jason- Jason was a common Greek name but was also common among Hellenized Jews, as inscriptions and business documents alike testify. He is probably a Jewish host with whom Paul and Silas stay while working there. As their host (verse 6), Jason is held responsible for their actions and required to post bond for them, as if they were members of his household. Jason is said to be one of seventy disciples, and afterwards bishop of Tarsus, but this is not certain; nor whether he was a Jew or a Greek. This man’s Hebrew name might be Jesus or Joshua, and his Greek name Jason; and very likely he was a believer in Christ before the apostle came to Thessalonica, and he may be the same person who is spoken of in Romans 16:21.(Keener and Gills)

Politarchs- The authorities mentioned in verse 6 are quite properly called politarchs, a designation appropriate to this city. and region, as is attested by inscriptions. There were five of these officials, and their rulings were valid as long as they were in office. (Witherington) One of these is on the still-standing Arch of Galerius over the Egnatian Way, which commemorates Roman victories over the Persians in the late third century A.D. Before the discovery of these inscriptions, critics said Luke erred when he wrote that there were politarchs who ruled in Thessalonica. “Politarch” was a title used only in Macedonia to describe city officials. “Since the term was unknown elsewhere, the critics of Luke once dismissed it as a mark of ignorance. Sixteen epigraphical examples now exist in modern Salonica, and one is located in the British Museum on a stone which once formed part of an archway. It was evidently the Macedonian term. It was Luke’s general practice to use the term in commmonest use in educated circles. Hence he called the officials of Philippi ‘praetors’, and an inscription has similarly established the fact that this was a courtesy title given to the magistrates of a Roman colony.” (Constable and Blaiklock)

Background

Riots and Mob- The idle unemployed of the marketplace could be stirred to mob action, as other ancient examples attest. Jewish inhabitants were a small minority in Thessalonica, so those Jews whom Paul did not persuade (verse 4) would need help to oppose Paul effectively. (Keener)

City Assembly- δῆμος (dēmos) The city assembly of its citizens had juridical functions in a free city and it would have been competent to deal with charges brought against Paul and Silas. (Witherington)

Charges- There are basically 2 accusations made: (1) Paul and his coworkers are itinerant troublemakers who were upsetting things here and elsewhere in the Empire; (2) they have acted contrary to the decrees δόγμα (dogma) of the emperor by saying there was another king, named Jesus. The latter was the more serious charge. (Witherington) Romans could understand proclaiming another king as treason against the majesty of the emperor; they could take mention of signs indicating this new ruler’s coming as predictions of the current emperor’s demise, and such predictions violated imperial edicts. That Jesus had been crucified on the charge of sedition only lent further credibility to the charge against Paul and his associates. Citizens who pledged loyalty to Caesar also pledged to report any report any possible treason. (Keener)

Three Sabbath days- Paul reasoned with them out of the Old Testament, and this he did three weeks running, going to their synagogue every Sabbath day, when and where the Jews met for worship; and made use of books, which they allowed of, and of arguments they could not disprove. (Gills)

Key Ideas

Paul’s argument- Verse 3 reveals what Paul sought to prove by his arguments. The form of the argument is that of the enthymeme, the verbal form of syllogism- a form of reasoning in which a conclusion is drawn from two given propositions, each of which shares a term with the conclusion, and shares a common or middle term not present in the conclusion. Luke intends to show that Paul did not just appeal to the emotions but presented reasonable arguments for his claims about Christ . The argument is as follows: (1) the Messiah must suffer and rise again as the proper interpretation of the scriptures prove, (2) Jesus died on the cross and rose again (as Paul and various eyewitnesses would attest), (3) therefore, this Jesus that Paul is proclaiming must be the Messiah. The art of persuasion worked not least because Paul had based his proof on a source that both he and the audience recognized as authoritative — the scriptures — but also because he appealed to them as people of intelligence who could discern the truth if the case was laid before them in good logical fashion. (Witherington)

Jewish uproar- “’Those,’ they said, ‘who are upsetting the civilized world have arrived here.’ That is one of the greatest compliments which has ever been paid to Christianity. . . . When Christianity really goes into action it must cause a revolution both in the life of the individual and in the life of society.” (Constable and Barclay)

Possible Discussion Points

• There might be times where our faithfulness to what God has called us to can stir up trouble for others, as was the case with Paul and Jason. In this scenario we need to make sure we are true to God first and not operating out of a people pleasing mentality. Has your ministry negatively affected any other Christians? And if so, is there any reconciliation needed?
• Paul “explained and proved” the Gospel in his passage. Many Christians can tell their story and share the Gospel through narrative, but can you explain the Gospel and prove the truthfulness of it to someone?
• These men were said to be turning the world upside down. Are we laboring and striving in our ministry with the same energy and power that others might say we are trying to turn the world upside down?

Noteworthy

Apologetics- This took place around 20 years after Jesus’ death and he is already making arguments about Jesus’ death. If his death was a lie, then these claims wouldn’t have stood up so close to the actual event of his death and resurrection. The eye witnesses would have refuted these advances and Paul’s ministry would have been a joke.