[228] 7. THE RIOT AT THESSALONICA. (XVII 5) AND THE JEWS BECAME JEALOUS; AND WITH SOME WORTHLESS ASSOCIATES OF THE LOWER ORDERS THEY GATHERED A MOB AND MADE A RIOT; AND, ASSAULTING THE HOUSE OF JASON, THEY SOUGHT TO BRING Paul and Silas BEFORE A PUBLIC MEETING. (6) AND WHEN THEY FOUND THEM NOT, THEY BEGAN TO DRAG JASON AND CERTAIN BRETHREN BEFORE THE POLITARCHS, SHOUTING, "THESE THAT HAVE TURNED THE CIVILISED WORLD UPSIDE DOWN HAVE COME HITHER ALSO, (7) AND JASON HATH RECEIVED THEM; AND THE WHOLE OF THEM ARE VIOLATING THE IMPERIAL LAWS, ASSERTING THAT [229] THERE IS ANOTHER EMPEROR, JESUS". (8) AND THEY TROUBLED THE PEOPLE AND THE POLITARCHS, WHO HEARD THIS. (9) AND THE POLITARCHS TOOK SECURITIES FOR GOOD BEHAVIOUR FROM JASON AND THE OTHERS, AND LET THEM GO.

The description of this riot is more detailed than any of the preceding. The lower classes, the least educated, and the most enslaved to paganism on its vulgarest and most superstitious side, were the most fanatical opponents of the new teaching; while the politarchs were by no means inclined to take active measures against it, and the better educated people seem to have supplied most of the converts. Men of all classes were impressed by the preaching of Paul, but only women of the leading families; and the difference is obviously due to the fact that the poorer women were most likely to be under the sway of superstition. A similar distinction is mentioned at Berea (XVII 12), where not a few of the high-born Greek ladies and of the male population in general were attracted by the new teaching.

It would appear that this riot was more serious than the words of Luke would at first sight suggest. The language of Paul in his first letter to the Thessalonians, II 14-16, shows that a powerful, dangerous, and lasting sentiment was roused among the classes which made the riot.

The charge brought against Paul was subtly conceived and most dangerous. The very suggestion of treason against the Emperors often proved fatal to the accused; and it compelled the politarchs to take steps, for, if they failed to do so, they became exposed to a charge of treason, as having taken too little care for the honour [230] of the Emperor. Many a man was ruined by such a charge under the earlier Emperors.

The step taken by the politarchs was the mildest that was prudent in the circumstances: they bound the accused over in security that peace should be kept. This was a penalty familiar in Roman law, from which it must have been adopted in the ordinary practice of provincial towns like Thessalonica.

Paul evidently felt very deeply his sudden and premature separation from the Church of Thessalonica: it was at once so promising and so inexperienced, that he was unusually eager to return to it; and as he says, "we endeavoured the more exceedingly to see your face with great desire; because we would fain have come to you, I Paul once and again; and Satan hindered us". What is the meaning of the strange expression, "Satan hindered us"? How did Paul, who was so eager to go back to Thessalonica, find an insurmountable obstacle in his way? Was it mere personal danger that prevented him, or was it some more subtle device of Satanic craft that kept him out of Thessalonica?

It is not in keeping with Paul's language to interpret "Satan"in this case as the mob, which had brought him into danger and was still enraged against him. He alludes by a very different metaphor to the opposition which he often. experienced from the vulgar, uneducated, and grossly superstitious city populace. In I Cor. XV 32 he describes his relations with the Ephesian mob as "fighting with beasts". This term is an interesting mixture of Greek and Roman ideas, and corresponds well to Paul's mixed education, as a Roman citizen in a Greek philosopher's lecture-room. In the lecture room he became familiar with the Platonic comparison of the mob to a dangerous beast; and amid the surroundings of the Roman Empire he became familiar with the death-struggle of criminals against the wild beasts of the circus. But a person .who designates the mob in this contemptuous way, uses the term "Satan"only of some more subtle and dangerous enemy, far harder to overcome.

Now, security against any disturbance of the peace had been exacted from Jason and his associates, the leading Christians of Thessalonica; and clearly this implied that they were bound over to prevent the cause of disturbance, Paul, from coming to Thessalonica. This ingenious device put an impassable chasm between Paul and the Thessalonians ({evekopsen} is the strong term used). So long as the magistrates maintained this attitude, he could not return: he was helpless, and Satan had power. His only hope lay in an alteration of the magistrates'policy. They would not be long in power; and perhaps their successors might act differently. But the politarchs doubtless thought that they treated the case mildly and yet effectually; they got rid of the cause, without inflicting any punishment on any person.

This interpretation of the term "Satan,"as denoting action taken by the governing power against the message from God, is in keeping with the figurative use of the word throughout the New Testament.