[226] 6. THESSALONICA. (XVII 1) AND THEY WENT ALONG THE Roman ROAD THROUGH AMPHIPOLIS AND APOLLONIA, AND CAME TO THESSALONICA, WHERE WAS A SYNAGOGUE OF THE JEWS. (2) AND, AS WAS CUSTOMARY WITH PAUL, HE WENT IN TO ADDRESS THEM, AND FOR THREE SABBATHS HE REASONED WITH THEM FROM THE SCRIPTURES, (3) OPENING THEIR MEANING, AND QUOTING TO PROVE THAT IT WAS PROPER THAT THE ANOINTED ONE SHOULD SUFFER AND RISE AGAIN FROM THE DEAD, AND THAT "THE ANOINTED ONE IS THIS man, THE very JESUS WHOM I AM PROCLAIMING TO YOU". (4) AND SOME OF THEM WERE PERSUADED; AND THERE WERE IN ADDITION GATHERED TO PAUL AND SILAS MANY OF THE GODFEARING proselytes, AND A GREAT MULTITUDE OF THE GREEKS, AND OF THE LEADING WOMEN NOT A FEW. 1

[227] The curious and rare title "politarchs"was given to the supreme board of magistrates at Thessalonica, as is proved by inscriptions.

This passage is full of difficulty both in text and in interpretation. Our text, agreeing with many MSS. and Versions, recognises three classes of hearers besides the Jews; whereas the Approved Text, resting on the great MSS., unites the "God-fearing"and "the Greeks"into the single class "God-fearing Greeks". In this case many reasons combine to show the error of the latter reading, and the falseness of the principle that has led Tischendoff, Westcott and Hort, and others to set almost boundless confidence in those MSS. (see note 2, p. 235).

In v. 4 Paul goes on to a wider sphere of influence than the circle of the synagogue; and a lapse of time is implied in the extension of his work over the general population of the city (called here by the strictly correct term, Hellenes). Between the two opposite groups, the Jews and the Hellenes, there is interposed the intermediate class of God -fearing proselytes; and there is added as a climax a group of noble ladies of the city. In Macedonia, as in Asia Minor, women occupied a much freer and more influential position than in Athens; and it is in conformity with the known facts that such prominence is assigned to them in the three Macedonian cities.

In this journey a more pointed distinction than before between the short period of synagogue work, and the longer period of general work, may be noticed. The [228] three Sabbaths of v. 2 must be taken as the entire period of work within the circle of the synagogue; and the precise statement of time may also be taken as an indication that the usual quarrel with the Jews took place earlier at Thessalonica than in former cases.

That a considerable time was spent in the wider work is proved both by its success, and by the language of I Thess. I, II, which cannot reasonably refer only to work in the synagogue or to a short missionary work among the general population. Paul clearly refers to a long and very successful work in Thessalonica. His eagerness to return, and his chafing at the ingenious obstacle preventing him, are explained by his success: he was always eager to take advantage of a good opening. Further Paul mentions that the Philippians, IV 16, "sent once and again unto my need in Thessalonica". It is reasonable to think that some interval elapsed between the gifts (especially as Paul had to work to maintain himself, I Thess. II 9). Dec. 50-May 51 seems a probable estimate of the residence in Thessalonica.

FOOTNOTES:

1 In a v. 4 {kai eks autõn epeisthêsan, kai proseklêrõthê:san tõ: Paulõ kai Sila polloi tõn sebomenõn, Hellên plên plêthos polu, gunaikõn te tõn prõtõn ouk oligai}. approximating to the Bezan Text, and to that of the inferior MSS. followed in the Authorised Version.