Act 17:5-9 | RWP | e4.org | Moved with jealousy ( ζηλωσαντες ). Both our English words, zeal and jealousy , are from the Greek ζηλος . In the Jews (rabbis) "were filled with jealousy" ( επλησθησαν ζηλου ). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). Took unto them ( προσλαβομενο ). Second aorist middle (indirect, to themselves) participle of προσλαμβανω , old and common verb. Certain vile fellows of the rabble ( των αγοραιων ανδρας τινας πονηρους ). The αγορα or market-place was the natural resort for those with nothing to do ( ) like the court-house square today or various parks in our cities where bench-warmers flock. Plato ( Protagoras 347 C) calls these αγοραιο (common word, but in N.T. only here and ) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers ( .) "doing nothing but doing about." So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari ). Gathering a crowd ( οχλοποιησαντες ). Literally, making or getting ( ποιεω ) a crowd ( οχλος ), a word not found elsewhere. Probably right in the αγορα itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular. Set the city on an uproar ( εθορυβουν ). Imperfect active of θορυβεω , from θορυβος (tumult), old verb, but in the N.T. only here and ; ; . They kept up the din, this combination of rabbis and rabble. Assaulting the house of Jason ( επισταντες τη οικια Ιασονος ). Second aorist (ingressive) active of εφιστημ , taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. 1:7). They sought ( εζητουν ). Imperfect active. They burst into the house and searched up and down. Them ( αυτους ). Paul and Silas. They were getting ready to have a lynching party.

‏ Acts 17:5-9

Moved with jealousy ( ζηλωσαντες ). Both our English words,

zeal and

jealousy, are from the Greek ζηλος. In 13:45 the Jews (rabbis) "were filled with jealousy" ( επλησθησαν ζηλου ). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1Th 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.).

Took unto them ( προσλαβομενο ). Second aorist middle (indirect, to themselves) participle of προσλαμβανω, old and common verb.

Certain vile fellows of the rabble ( των αγοραιων ανδρας τινας πονηρους ). The αγορα or market-place was the natural resort for those with nothing to do (Mt 20:4) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (Protagoras 347 C) calls these αγοραιο (common word, but in N.T. only here and 19:38) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Th 3:10f.) "doing nothing but doing about." So the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them subrostrani (hangers round the rostrum or subbasilicari).

Gathering a crowd ( οχλοποιησαντες ). Literally, making or getting ( ποιεω ) a crowd ( οχλος ), a word not found elsewhere. Probably right in the αγορα itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular.

Set the city on an uproar ( εθορυβουν ). Imperfect active of θορυβεω, from θορυβος (tumult), old verb, but in the N.T. only here and 20:10; Mt 9:23; Mr 4:39. They kept up the din, this combination of rabbis and rabble.

Assaulting the house of Jason ( επισταντες τη οικια Ιασονος ). Second aorist (ingressive) active of εφιστημ, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. 1:7).

They sought ( εζητουν ). Imperfect active. They burst into the house and searched up and down.

Them ( αυτους ). Paul and Silas. They were getting ready to have a lynching party.

When they found them not ( μη ευροντες ). Usual negative μη with the participle in the Koine, second aorist (effective) active participle, complete failure with all the noise and "bums."

They dragged ( εσυρον ). Imperfect active, vivid picture, they were dragging (literally). See already 8:3; 16:19. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know.

Before the rulers of the city ( επ τους πολιταρχας ). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb πολιταρχεω occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city."

Crying ( βοωντες ). Yelling as if the house was on fire like the mob in Jerusalem (21:28).

These that have turned the world upside down ( ο την οικουμενην αναστατωσαντες ). The use of οικουμενην (supply γεν or χωραν, the inhabited earth, present passive participle of οικεω ) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in Lu 2:1. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5) was created by the rabbis and the hired loafers. The verb αναστατοω (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in Ac 17:6; 21:38; Ga 5:12. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. εξαναστατοω is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" ( αναστατο με ). See Deissmann, Light from the Ancient East, pp. 84f. It is not a "Biblical word" at all, but belongs to the current Koine. It is a vigorous and graphic term.

Whom Jason hath received ( ους υποδεδεκτα Ιασων ). Present perfect middle indicative of υποδεχομα, to entertain, old verb, but in N.T. only in Lu 10:38; 19:6; Ac 17:7; Jas 2:25. This is Jason's crime and he is the prisoner before the politarchs.

These all ( ουτο παντες ). Jason, the "brethren" of verse 6, Paul and Silas, and all Christians everywhere.

Contrary ( απεναντ ). Late compound preposition ( απο, εν, αντ ) found in Polybius, LXX, here only in the N.T.

The decrees of Caesar ( των δογματων Καισαρος ). This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Ac 18:2).

Saying that there is another king, one Jesus ( Βασιλεα ετερον λεγοντες εινα Ιησουν ). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after λεγοντες. Βασιλεα ετερον comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mr 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Lu 23:2) and Pilate had to notice it. "Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus" (Page). The Jews here, as before Pilate (Joh 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul's preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1Th 4:13-5:4; 2Th 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

They troubled the multitude and the rulers ( εταραξαν τον οχλον κα τους πολιταρχας ). First aorist active of ταρασσω, old verb to agitate. The excitement of the multitude "agitated" the politarchs still more. To the people it meant a revolution, to the politarchs a charge of complicity in treason if they let it pass. They had no way to disprove the charge of treason and Paul and Silas were not present.

When they had taken security ( λαβοντες το ικανον ). A Greek idiom=Latin satis accipere, to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1Th 2:17f. Paul may refer to this in mentioning his inability to visit these Thessalonians again. The idiom λαμβανειν το ικανον now is found in two inscriptions of the second century A.D. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 A.D. 22 the corresponding phrase δουνα εικανον ("to give security") appears.

They let them go ( απελυσαν αυτους ). The charge was serious but the proof slim so that the politarchs were glad to be rid of the case.