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The result of this devoted ministry at Thessalonica was that "some of them believed,
and consorted with Paul and Silas". The word "consorted" is proskleroo, pros meaning
"towards", and the remainder of the word, "to take by lot". The "threw in their lot" with
the Apostle and his companions, and so formed the nucleus of the church. We are not
told their names here, but we learn that there were a multitude of "devout Greeks" (the
word "devout" indicating that they were already proselytes) and "not a few of the chief
women". The inclusion of the women here and again at Berea (verse 12) is an interesting
feature.
The "open door" at Thessalonica was not, however, long free from "adversaries".
Beginning at verse 5, we read:
"The Jews which believed not, moved with envy, took unto them certain lewd fellows
of the baser sort, and gathered a company, and set all the city in an uproar, and assaulted
the house of Jason, and sought to bring them out to the people. And when they found
them not, they drew Jason and certain brethren unto the rulers of the city, crying, These
that have turned the world upside down are come hither also; whom Jason hath received;
and these all do contrary to the decrees of Cæsar, saying that there is another king, one
Jesus. And they troubled the people and the rulers of the city, when they heard these
things. And when they had taken security of Jason, and of the other, they let them go"
(Acts 17: 5-9).
Several points of importance must be considered before we leave Thessalonica for
Berea. In the first place we note that the charge made against the Apostle was very
similar to that which swayed Pilate, and led him to hand the Saviour over to the enemy.
To be convicted of having said: "There is another king, one Jesus" would entail very
severe punishment. The Apostle had evidently emphasized the kingdom of the Lord at
Thessalonica (I Thess. 2: 12; II Thess. 1: 5), and had given a prominent place in his
ministry to the hope of the Second Coming. This provided a basis for his enemies upon
which to found the false charge that he had preached another king in opposition to the
rights of Cæsar.
As the Apostle could not be found by the mob, Jason, in whose house he had stayed,
was dragged before the "rulers of the city". The word for "rulers" in Acts 17: 6 and 8
is politarchs, a term not used before this chapter and never used again afterwards. Here,
once again, Luke shines out as a truthful historian. Unlike Philippi or Troas, which were
"colonies", Thessalonica was a "free city". Such cities were allowed a measure of
self-government, and were generally as "Greek" in their atmosphere as a colony was
"Roman". The Roman Governor did not interfere with purely local matters, and the local
magistrates were even granted the power of life and death.
These magistrates are referred to by Luke as politarchs. In connection with the
Apostle's visit to Thessalonica, in some free cities there was a "senate" or "assembly"--
an arrangement which was true of Thessalonica (See Acts 17: 5 where the word demos
is used). In connection with the Apostle's visit to Thessalonica, it is interesting to note
that the British Museum contains the following inscription on marble slabs that once
formed part of a triumphal arch built to commemorate the victory of Augustus over
Antony.