Acts 17:4Meaning & 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).

"The Jewish proselyte women responded to the apostle's gospel proclamation quite differently. A great multitude of them cleaved to Christ.

"This phenomenon cannot go unremarked. Its causes are clear.

"On the one hand, pagan women had not been corrupted by proud but empty philosophy. On the other, the extremely grievous position of women in the ancient world made religious consolations especially necessary for them.

"So too did the comparatively stronger development in them of the tender sides of human nature."