Acts 17 5

Acts 17:5 kjv

But 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 on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.

Acts 17:5 nkjv

But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people.

Acts 17:5 niv

But other Jews were jealous; so they rounded up some bad characters from the marketplace, formed a mob and started a riot in the city. They rushed to Jason's house in search of Paul and Silas in order to bring them out to the crowd.

Acts 17:5 esv

But the Jews were jealous, and taking some wicked men of the rabble, they formed a mob, set the city in an uproar, and attacked the house of Jason, seeking to bring them out to the crowd.

Acts 17:5 nlt

But some of the Jews were jealous, so they gathered some troublemakers from the marketplace to form a mob and start a riot. They attacked the home of Jason, searching for Paul and Silas so they could drag them out to the crowd.

Acts 17 verses

Acts 17 5 Meaning

Acts 17:5 describes how, in Thessalonica, unbelieving Jews, consumed by jealousy over the success of Paul's ministry, recruited morally base and unemployed individuals (rabble). These agitators then incited a riot across the city, specifically targeting the house of Jason, a believer who had hosted Paul and Silas. Their aim was to seize Paul and Silas and drag them out before the tumultuous public assembly for an unofficial, hostile judgment. This verse details the escalating opposition and the dangerous methods employed against the early Christian message and its messengers.

Acts 17 5 Context

Chapter 17 opens with Paul and Silas arriving in Thessalonica, a prominent Roman city and capital of Macedonia. For three Sabbaths, Paul preaches in the Jewish synagogue, reasoning from the Scriptures that the Messiah had to suffer and rise from the dead, and that Jesus was this Christ (Acts 17:2-3). As a result, some Jews and a large number of God-fearing Greeks, including prominent women, are persuaded and join Paul and Silas (Acts 17:4). This success among both Jews and especially Gentiles immediately provokes intense animosity from the segment of the Jewish community who reject Paul's message. Their jealousy, combined with a fear of losing influence and adherents, leads directly to the mob action described in verse 5, escalating the conflict from theological debate to public disturbance and physical threat against the missionaries and their hosts. The wider historical context includes the Roman emphasis on civic order, where public riots were seen as a serious threat, and the common practice of agitators using "rabble" to create social unrest.

Acts 17 5 Word analysis

• But the Jews (Οἱ δὲ Ἰουδαῖοι, Hoi de Ioudaioi): "But" marks a strong contrast to the positive response in the preceding verse. "The Jews" here refers specifically to the non-believing Jewish population in Thessalonica who harbored ill will. This group consistently opposes Paul's gospel proclamation, particularly when Gentiles believe.
• were jealous (ζηλώσαντες, zēlōsantes): The verb expresses intense rivalry and envious indignation. This "jealousy" is a key motivation, revealing deep resentment over Paul's evangelistic success and the perceived loss of their members to this new teaching. This kind of envy is a spiritual vice, contrasted with godly zeal.
• taking (προσλαβόμενοι, proslabomenoi): Implies deliberate action; they actively recruited or "associated themselves with" certain individuals. It shows premeditated action rather than a spontaneous event.
• some wicked fellows (τινὰς ἄνδρας πονηρούς, tinas andras ponērous): "Some men of evil/base character." Ponēros signifies active malice or moral worthlessness, distinguishing them as undesirable individuals.
• of the rabble (τῶν ἀγοραίων, tōn agoraiōn): Literally "market-place loafers" or "men of the agora." These were unemployed, often restless, and generally idle men who frequented public spaces and could easily be swayed into disorder, ready for hire or mischief.
• they formed a mob (ἐθορύβουν, ethoryboun): The imperfect tense suggests a developing commotion or disturbance. It means "to cause a commotion, stir up a crowd, riot." This describes the direct result of the Jews' recruitment and instigation.
• incited the city to riot (τὴν πόλιν θορυβήσαντες, tēn polin thorybēsantes): This highlights that the disturbance spread beyond a small group, disrupting the peace and order of the entire urban area. The noise and confusion became widespread.
• and attacked the house of Jason (καὶ ἐπιστάντες τῇ οἰκίᾳ Ἰάσωνος, kai epistantes tē oikia Iasonos): "Attacked" implies coming upon with hostile intent. Jason, a Thessalonian Christian, offered hospitality to Paul and Silas, making his home a direct target for the hostile mob.
• seeking (ἐζήτουν, ezētoun): The imperfect tense again indicates their earnest and persistent search.
• to bring them out (αὐτοὺς προαγαγεῖν, autous proagagein): Their intention was to drag out Paul and Silas publicly. Proagagein means to lead forward, present, or bring forth.
• to the crowd (εἰς τὸν δῆμον, eis ton dēmon): Refers to the popular assembly or the tumultuous general populace, signifying a desire for a public spectacle or unofficial judgment at the hands of an agitated multitude, rather than a lawful court.

Words-group by words-group analysis:

• "But the Jews were jealous": This phrase pinpoints the core motivation—religious animosity born from envy of successful gospel proclamation. It contrasts with a divine spirit, highlighting the corrupted heart that resists truth.
• "taking some wicked fellows of the rabble": This describes the strategic, cynical recruitment of unscrupulous individuals. It reveals the willingness of opponents to use any means, including morally base elements, to achieve their ends against God's messengers.
• "they formed a mob, incited the city to riot": This outlines the direct impact and methods: an orchestrated move from agitation to widespread civil unrest. It signifies the disruption of peace and the abuse of public spaces for destructive purposes.
• "and attacked the house of Jason, seeking to bring them out to the crowd": This passage details the specific objective and violent intent: a direct assault on the private home of a believer and the desire to expose Paul and Silas to the uncontrolled wrath of a public mob, essentially attempting a lynching or unofficial public condemnation.

Acts 17 5 Bonus section

• The term agoraios can carry a dual meaning, sometimes referring to legitimate assembly-goers, but context (especially with "wicked men") confirms its derogatory sense of idlers or street hooligans here.
• The opposition described in Acts 17:5 sets the stage for the common accusation against early Christians in the Roman Empire: disturbers of peace, leading to charges like "These men...are acting contrary to the decrees of Caesar" (Acts 17:7).
• The incident highlights the volatile nature of Roman urban life, where skilled agitators could quickly turn public sentiment into dangerous mob action, a recurring challenge for authorities and an ongoing threat to Christian missionaries.
• Jason's bravery in providing hospitality exemplifies a core Christian virtue (Rom 12:13) that often placed early believers in significant personal peril. This act of sacrificial service was crucial for the mobility and survival of apostles like Paul and Silas.

Acts 17 5 Commentary

Acts 17:5 encapsulates the raw opposition faced by the early Church, a pattern evident throughout the New Testament. The root of the conflict here is the "jealousy" (zēlos) of the unbelieving Jews, not an intellectual dispute but an emotional and spiritual resistance to the success of Paul's mission. This verse illustrates how jealousy, when unbridled, leads to immoral tactics: recruiting "wicked fellows of the rabble" (agoraiōn tinas andras ponērous), the lowest elements of society, to stir up civil disorder. The targeted violence against Jason's house underscores the personal risk of Christian hospitality and the deliberate attempt to disrupt the nascent community's refuge. Their aim—to drag Paul and Silas "to the crowd" (eis ton dēmon)—reflects a desire for public humiliation, potential physical harm, and an appeal to mob rule rather than due legal process. This incident serves as a crucial reminder that the transformative power of the Gospel frequently elicits not only conversion but also fervent and even violent resistance, demonstrating the world's innate hostility to Christ's message, forcing believers to rely solely on God's protection amidst such tumultuous opposition.