Exegetical and Hermeneutical Commentary of Acts 17:8
And they troubled the people and the rulers of the city, when they heard these things.
8. And they troubled the people ] i.e. spread alarm among them at the prospect of insurrection, and made them eager to punish the Apostles.
Fuente: The Cambridge Bible for Schools and Colleges
And they troubled the people – They excited the people to commotion and alarm. The rulers feared the tumult that was excited, and the people feared the Romans, when they heard the charge that there were rebels against the government in their city. It does not appear that there was a disposition in the rulers or the people to persecute the apostles; but they were excited and alarmed by the representations of the Jews, and by the mob that they had collected.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. And they troubled the people and the rulers] It is evident that there was no disposition in either the people or the rulers to persecute the apostles. But these wicked Jews, by means of the unprincipled, wicked lawyers, those lewd fellows of the baser sort, threw the subject into the form of law, making it a state question, in which form the rulers were obliged to notice it; but they showed their unwillingness to proceed in a matter which they saw proceeded from malice, by letting Jason and his companions go off on bail.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They troubled the people; hearing something to have been done against the Roman state, under whom they were, and not knowing what it might come to, or how it might be construed.
And the rulers; for fear of an insurrection and tumult.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5-9. the Jews . . . moved withenvyseeing their influence undermined by this stranger.
lewd fellows of the basersortbetter, perhaps, “worthless market people,” thatis, idle loungers about the market-place, of indifferent character.
gathered a companyrather,”having raised a mob.”
assaulted the house ofJasonwith whom Paul and Silas abode (Ac17:7), one of Paul’s kinsmen, apparently (Ro16:21), and from his name, which was sometimes used as a Greekform of the word Joshua [GROTIUS],probably a Hellenistic Jew.
sought to bring themJason’slodgers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they troubled the people, and the rulers of the city,…. Fearing some revolution would be made, and some new king, or rather tyrant, would start up, and usurp a power over them; or that they should come under some suspicion or charge with the Roman government, and should be called to an account, for admitting such men and tenets among them; with such fears were they possessed,
when they heard these things; alleged against the apostle and his company.
Fuente: John Gill’s Exposition of the Entire Bible
They troubled the multitude and the rulers ( ). First aorist active of , 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.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And they troubled the people,” (etaraksan de ton ochlon) “Then (thru such a claim) they troubled or disturbed the crowd,” that had gathered to hear their boisterous laments and accusations, with the Jewish “stock argument” against Jesus and His church, though He satisfied Pilate that He was not a traitor to or disloyal to the Roman Government, Joh 18:33-38.
2) “And the rulers of the city,” (kai tous politarchas) “And they also troubled or disturbed the city rulers;” Who too were alarmed, since if the charges were true, it would expose them to the anger of Rome and her emperor, Claudius Caesar, similar to Herod’s alarm when word spread that Jesus, the king of the Jews, had been born, Mat 1:2-3.
3) “When they heard these things.” (akountas tauta) “When they repeatedly heard these vociferous, loud, or boisterously given accusations,” by the Jews, against Jason, the local church brethren, and Paul and Silas, Act 17:6-7.
Fuente: Garner-Howes Baptist Commentary
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8. They raised the multitude. We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, − (259) but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the magistrates profess that they will know farther of the matter, the multitude is appeased; assurance [security] is taken; and, at length, the matter is ended. −
(259) −
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Nec suscipitur causae cognitio,” nor do theytake cognisance of the cause.
Fuente: Calvin’s Complete Commentary
8. Troubled people rulers ”Judices metuebant tumultum, populus metuebat Romanos,” says Kuinoel: “The politarchs feared a tumult, the people feared the Romans.” Thessalonica is a free city by Roman permission; that is, she is allowed to be a little self-governed republic, electing her own magistrates and passing her own laws, provided there be no sign of rebellion against Rome. A rebellious movement might cost her her freedom, and ruin of unknown extent besides.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they troubled the multitude and the rulers of the city, when they heard these things. And when they had taken security from Jason and the rest, they let them go.’
Both the crowds (those who had been used as pawns by the rabble-rousers) and the politarchs were troubled at the thought that such people might be in Thessalonica, and we may assume that they questioned Jason and his fellow-believers thoroughly. It is quite possible also that rumours had filtered through from Philippi, possibly coming from before the time when Paul and Silas had been declared innocent there. That being so it is clear that a compromise was reached.
They took large security from Jason and his friends, presumably as a bond against any further trouble, and let them go, possibly suggesting, or even specifically requiring, that it would be a good idea to get Paul and Silas out of town, with the recognition that they must not return. If they failed to do so they would lose their security. It was possibly this last that was the means by which ‘Satan stopped’ Paul returning to Thessalonica, although an alternative possibility is that it was an awareness of the volatile nature of the city and the constant danger of further uprising of which Paul was deeply aware (see 1Th 2:18).
Fuente: Commentary Series on the Bible by Peter Pett
Act 17:8-9 . ] This was alarm at revolutionary outrage and Roman vengeance. Comp. Mat 2:3 .
] Comp. Mar 15:15 , where is to satisfy one, so that he can demand nothing more. Therefore: after they had received satisfaction , so that for the present they might desist from further claims against the persons of the accused, satisdatione accepta . Comp. Grotius. But whether this satisfaction took place by furnishing sureties or by lodging a deposit of money , remains undecided; certainly its object was a guarantee that no attempt against the Roman majesty should prevail or should occur . This is evident from the relation in which necessarily stands with the point of complaint (Act 17:7 ), and with the disquietude ( ) excited thereby. Therefore the opinions are to be rejected, that . . . refers to security that Paul and Silas would appear in case of need before the court (Grotius, Raphel), or that they would be no longer sheltered (Michaelis, Heinrichs, comp. Ewald), or that they should immediately depart (Heumann, Kuinoel). Moreover, it is erroneous, with Luther and Camerarius, to suppose that by is meant a satisfactory vindication . Luke would certainly have brought out this more definitely; and denotes an actual receipt of the satisfaction ( ), as the context suggests nothing else.
Observe, too, how here (it is otherwise in Act 16:20 ) the politarchs did not prosecute the matter further, but cut it short with the furnished guarantee, which was at least politically the most prudent course.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 And they troubled the people and the rulers of the city, when they heard these things.
Ver. 8. And they troubled the people and the rulers ] The devil and his agents, as they are of turbulent spirits, like Ishmael, Pope Urban (who was therefore called Turban, from his troublesomeness), and the Jesuits; so they love to fish in troubled waters, and to set all on a hurry by incensing rulers against the people of God, and seeking to persuade them that they are antimagistratical. Hence the devil again casteth some of them into prison, Rev 2:10 ; sc. by his imps and instruments armed with authority.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Act 17:8 . : the people would be disturbed at intelligence which might point to a revolution, and the politarchs, lest they should themselves be liable to the same charge of treason for not defending the honour of the emperor. No charge would be more subtle in its conception, or more dangerous in the liabilities which it involved, cf. Tacitus, Ann. , iii., 38.
Fuente: The Expositors Greek Testament by Robertson
troubled. Greek. tarasso. See note on Joh 5:4.
people = crowd. Greek. ochlos.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 2:3, Joh 11:48
Reciprocal: Act 19:29 – the whole
Fuente: The Treasury of Scripture Knowledge
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Act 17:8. The rulers owed their official position to Caesar, and did not want any condition to arise that might endanger their place in the public affairs. That is why the report of the envious Jews troubled them and the people.
Fuente: Combined Bible Commentary
Act 17:8. And they troubled the people and the rulers of the city, when they heard these things. It must be remembered that just at this time the Jews, and more particularly the Jewish Christians, were looked upon with extreme dislike and suspicion by the officials of the Empire. From Rome they had been even temporarily banished, owing to an uproar, possibly between the followers of Jesus and the Jews, very likely occasioned by the jealousy of the Jews, as on the present occasion at Thessalonica. Suetonius tells us strangely of this Roman disturbance, and connects it with one Chrestus, no doubt Christ: Judos impulsore Chresto assidue tumultuantes Roma expulit (Suetonius, Claud. 25). The provincial rulers, desirous to show their loyalty to the Emperor Claudius, and in no wise to compromise the cherished privileges of their city, which they knew were only held during the pleasure of the central authorities at Rome, were naturally troubled and anxious. It was this feeling of insecurity which led to Pauls withdrawal related Act 17:10.
Fuente: A Popular Commentary on the New Testament
Act 17:8-10. And they troubled the people and the rulers As the charge was formed in such a manner that their neglecting it might render them obnoxious to the Romans, both the multitude and the magistrates of the city were alarmed when they heard these things. They were not willing, however, to proceed to extremities against an inhabitant of the place, merely for harbouring persons who, whatever might be alleged against them, were in a manner strangers to him; and, therefore, when they had taken security of Jason, and the other Brethren who were brought before them, that they would behave as good subjects; they let them go Dismissed them for that time. This liberal conduct of the rulers of Thessalonica restrained the malice of the Jews for the present. But the brethren Fearing some new tumult might arise, thought it prudent to send Paul and Silas And probably Timothy also, Act 17:15; away by night to Berea A populous city in the neighbourhood. Luke has not told us what time Paul and his assistants spent at Thessalonica. But there are circumstances mentioned in the apostles epistles from which we may infer, that they spent some months in planting a church there; such as that, during his abode at Thessalonica, he received money twice from the Philippians, (Php 4:15,) and communicated the spiritual gifts to the brethren in plenty, (1Th 5:19,) and appointed , presidents, or rulers, statedly to exercise the ministry among them, (1Th 5:12,) having formed them into a regular church; all which implies that he abode a considerable time in this city.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 5
Fuente: McGarvey and Pendleton Commentaries (New Testament)
The city officials could not find the missionaries to bring them to trial. Consequently they made Jason and his friends pay a bond guaranteeing that Paul would cause no further trouble but leave town. If trouble continued, Jason would lose his money. If it did not, he would receive it back. Paul did leave town and wrote to the Thessalonians that Satan hindered his return (1Th 2:18). His inability to return may have been the result of this tactic of his enemies. The Christians, however, carried on admirably, for which Paul thanked God (1Th 1:7-10; 1Th 2:14-16).