Acts 17:2Meaning & Commentary from the Church Fathers

For his instructions in the synagogue he always chose a form especially close to the understanding of the Jews. In such a case he could assume many things and leave much without detailed disclosure.

For the Gentiles, however, those things had to be disclosed first and more fully. Yet we know from some examples that he understood very well how to distinguish the standpoint and needs of Jew and Gentile.

Without doubt, he used the occasion to give this special attention. Of course, Gentiles who showed attention to his preaching began to gather in special places to hear him.

From these Gentiles, whom Paul himself converted to faith in the one living God and Redeemer, the Church of Thessalonica was formed for the most part.

In accordance with the words of Jesus Christ (Mt 10:10), Paul considered it just that preachers of the Gospel receive their support from those to whom they impart incomparably higher blessings (1 Cor 9:14).

They could not earn this support for themselves. But he himself did not wish to use this right.

By such a sacrifice of his own right, he wished only to help the success of apostolic activity among the Gentiles all the more.

Such entirely unselfish love sacrificed everything for the good of others. It endured every labor and deprivation without payment.

It had to win him the trust of many, including those who saw his zeal in labors, could not understand it, and might suspect him of selfish motives.

It was all the more necessary for him to remove every occasion for such suspicions, because certain Jewish makers of proselytes actually justified them.

His earlier education helped him everywhere find means of support. Paul had been intended for the Jewish theologians, but according to the rules prevailing in the schools, he also practiced tentmaking while studying the Law.

Because of the special kind of travel in the East, and the various other uses of tents, this trade could find good demand.

Thus, by day he was occupied with care for the spiritual needs of Gentiles and new Christians. By night he had to labor to provide support for himself and his companions (1 Thess 2:1-9).

He did this until he received assistance from Philippi (Phil 4:14). Yet even in such cases he found more pleasure in giving than in receiving.

Paul constantly preached publicly in public assemblies, but he also visited his believers separately in their families (1 Thess 11:11-12). There, in private conversations, he again proclaimed to them the most important truths of the Gospel.

He warned them of the dangers threatening them. Usually he directed their gaze from the sorrows of earthly life to the time when Christ would come to reveal His kingdom on earth solemnly.

For those already counted worthy of redemption, this time should not be an object of fear, but of joyful and desired expectation.

Nevertheless, the apostle taught that no definite time should be appointed for the manifestation of this kingdom (1 Thess 5:1-3). Nor should one build imaginary images of future blessedness.

One must remember that many sorrows still have to be endured in order to attain it (1 Thess 3:4). Especially terrible is the man of lawlessness, the son of perdition, who exalts himself above everything called God or sacred (2 Thess 2:3-5).

Concerning morality, Paul tried to guard against a misunderstanding very close to superficial conversion. It could arise especially from mixing Jewish notions of faith with the Christian teaching about it.

This came from the principle that mere belief, without a complete change of life, could possess worth. It supposed that if someone renounced idols and believed in Jesus the Messiah, he could already promise himself safety from the punishments threatening unbelievers.

He often reminded them in the most expressive way that they had to show a change in their whole life.

They became still more guilty when, instead of dedicating themselves to God and serving Him by a holy life, they returned to former vices. They defiled themselves, having become the dwelling place of the Holy Spirit (1 Thess 4:2, 6; 2:12).

This was always a stumbling block for the Jews (1 Cor 1:23). He also had to rise from the dead.

Second, Paul proved that this Messiah, foretold and promised in the Old Testament, is Jesus of Nazareth, born under Augustus and having suffered under Tiberius, whom Paul preaches.

This is the essence of all evangelical preaching and of the whole Christian faith.

"The writer set forth only the essence of the discourse, for he is not verbose and does not everywhere give Paul's speeches in full" (Chrysostom).

The teaching on the resurrection was especially frequent and, so to speak, a vital subject of instruction. Many Greeks did not believe at all in the resurrection of the dead.

Therefore this teaching had to be grounded and unfolded there in a fitting way, that is, as far as possible, from every side.

As though for a further unfolding of this teaching, the Apostle Paul later wrote two epistles to the Thessalonians. By this he forever sealed his special attention to Thessalonica as one of the best cities of Macedonia.

Saint John Chrysostom says: "Although he, Paul, said, 'We turn to the Gentiles' (Acts 13:46), he did not abandon them, the Jews, because he had the greatest love for them.

"Listen to what he says: 'Brethren, my heart's desire and prayer to God for Israel is that they may be saved' (Rom 10:1). And again: 'I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh' (Rom 9:3).

"He did this both for the sake of God's promise and His glory, and so that otherwise the Gentiles would not be scandalized.

"And first of all he preaches concerning the Passion. Thus the apostles were not ashamed of it, but were certain that it is salvific."

The offering of proofs from the Scriptures, it seems, did not always remain without objections. Therefore the writer of Acts calls this unfolding of the Scriptures a disputation.

"The writer set forth only the essence of the discourse, for he is not verbose and does not everywhere give Paul's speeches."

Some of these discourses may be seen in the Epistle to the Hebrews, with the difference that there little is said about the resurrection. This is sufficiently unfolded in 1 Thess 4:13-17.

"Taking into account that the apostles conversed for three Sabbaths, one may think that on the first Sabbath Paul chiefly devoted his word to explaining the Old Testament prophecies.

"These concerned the state of Christ's humiliation and His subsequent glorification through His resurrection and ascension.

"On the two following Sabbaths, Paul had the opportunity to develop the whole system of Christian doctrine that he was offering."