5<\/strong>. But the Jews which believed not<\/em> ] In the oldest MSS. the last three words are unrepresented in the Greek. These are very likely a gloss which has crept into the later texts, the reader who made it on his margin wishing to note that not all the Jews were adverse to the Apostle.<\/p>\n moved with envy<\/em> ( jealousy<\/strong>)] They did not like to see numbers of men and women drawn away from their party.<\/p>\n certain lewd fellows of the baser sort<\/em> ] The Greek is more nearly represented in modern English by “vile fellows of the rabble.” , “of the rabble,” is properly the man who having no calling lounges about the , the market-place, in the hope of picking up a chance living, and who is ready for anything bad or good that may present itself. We have no English word sufficiently dignified to use for such a term in translation. “Loafer” comes nearest, but of course is too colloquial. The word “lewd” meant in old English “people,” but afterwards came to signify (1) “the common people” and (2) “the ignorant and rude among the people,” which is the sense intended by the A. V. The word nearest akin to “lewd” is the Germ. leute<\/em> = people.<\/p>\n set all the city on an uproar<\/em> ] There is no word in the Greek for “all.” The Jews in Thessalonica must have been numerous and influential to bring about such a tumult, but they preferred to raise (see Act 17:7<\/em><\/span>) the cry that the new teachers were enemies of the Roman power. This would gain them a larger following.<\/p>\n the house of Jason<\/em> ] Manifestly the host of Paul and Silas. Beyond what is said of him in the following verses (6 9) we know nothing. The name is found, Rom 16:21<\/span>, in a list of those whom St Paul speaks of as his “kinsmen,” but this may be quite a different person. He is most likely to have been a Jew, whose proper name perhaps was Joseph, and Jason, which is Greek, may be only that which he used in his intercourse with Gentiles.<\/p>\n bring them out to the people<\/em> ] So that the excited mob might inflict summary vengeance on them.<\/p>\n Moved with envy – <\/B>That they made so many converts, and met with such success.<\/P> Certain lewd fellows of the baser sort – <\/B>This is an unhappy translation. The word lewd is not in the original. The Greek is, And having taken certain wicked people of those who were about the forum, or market-place. The forum, or market-place, was the place where the idle assembled, and where those were gathered together that wished to be employed, Mat 20:3<\/span>. Many of these would be of abandoned character, the idle, the dissipated, and the worthless, and, therefore, just the materials for a mob. It does not appear that they felt any particular interest in the subject; but they were, like other mobs, easily excited, and urged on to any acts of violence. The pretence on which the mob was excited was, that they had everywhere produced disturbance, and that they violated the laws of the Roman emperor, Act 17:6-7<\/span>. It may be observed, however, that a mob usually regards very little the cause in which they are engaged. They may be roused either for or against religion, and become as full of zeal for the insulted honor of religion as against it. The profane, the worthless, and the abandoned thus often become violently enraged for the honor of religion, and full of indignation and tumult against those who are accused of violating public peace and order.<\/P> The house of Jason – <\/B>Where Paul and Silas were, Act 17:7<\/span>. Jason appears to have been a relative of Paul, and for this reason it was probable that he lodged with him, Rom 16:21<\/span>.<\/P><\/p>\n Verse 5<\/span>. The Jews which believed not, moved with envy, took unto<\/B><\/I> <\/B>them<\/B><\/I>] Instead of this sentence, the most correct MSS. and versions read simply, . But the Jews taking<\/I>, c., leaving out the words, , , which<\/I> believed not, moved with envy<\/I>: these words do not appear to be genuine there is the strongest evidence against them, and they should be omitted.<\/P> <\/P> Certain lewd fellows of the baser sort<\/B><\/I>] This is not a very intelligible translation. The original is, . The word , which we translate the baser<\/I> sort<\/I>, is by Hesychius explained, , those who transact business in courts of justice. The same word is used by the Jews in Hebrew letters to signify judges; and agorioth shel goyim<\/I>, signifies judges of the<\/I> Gentiles<\/I>. These were probably a low kind of lawyers, what we would call pettifoggers<\/I>, or attorneys<\/I> without principle, who gave advice for a trifle, and fomented disputes and litigations among the people. The Itala<\/I> version of the Codex Bezae<\/I> calls them quosdam<\/I> forenses<\/I>, certain lawyers. As the Jews, from their small number, could not easily raise up a mob, they cunningly employed those unprincipled men, who probably had a certain degree of juridical credit and authority, to denounce the apostles as seditious men<\/I>; and this was, very likely, the reason why they employed those in preference to any others. They were such as always attended forensic litigations, waiting for a job, and willing to defend any side of a question for money. They were wicked men of the forensic<\/I> tribe<\/I>.<\/P> <\/P> Gathered a company, and set all the city on an uproar<\/B><\/I>] And, after having made this sedition and disturbance, charged the whole on the peaceable and innocent apostles! This is precisely the same way that persecution against the truth and followers of Christ is still carried on. Some wicked man in the parish gets a wicked attorney and a constable to head a mob, which they themselves have raised; and, having committed a number of outrages, abusing men and women, haul the minister of Christ to some magistrate who knows as little of his office as he cares for the Gospel; they there charge the outrages which themselves<\/I> have committed on the preacher and his peaceable hearers; and the peacemaker, appointed by a good king, according to the wise and excellent regulations of a sound constitution, forgetting whose minister he is<\/I>, neither administers justice<\/I> nor maintains truth<\/I>; but, espousing the part of the mob, assumes, ex officio, the character of a persecutor. The preacher is imprisoned, his hearers fined for listening to that Gospel which has not only made them wise unto salvation, but also peaceable and orderly citizens, and which would have had the same effect on the unprincipled magistrate<\/I>, the parish squire<\/I>, and the mob<\/I>, had they heard it with the same reverence and respect. Had I not witnessed such scenes, and such prostitution of justice, I could not have described them.<\/P> <\/P> Assaulted the house of Jason<\/B><\/I>] This was the place where the apostles lodged; and therefore his goods were clear spoil, and his person fair game. This is a case which frequently occurs where the Gospel is preached in its spirit and power. And, even in this moat favoured kingdom, the most scandalous excesses of this kind have been committed, and a justice of the peace has been found to sanction the proceedings; and, when an appeal has been made to the laws, a grand jury has been found capable of throwing out the true<\/I> bill<\/I>!<\/P> <\/p>\n Believed not; <\/B>or were not convinced, or persuaded by St. Pauls sermons and arguments. <\/P> Moved with envy, <\/B>or zeal; which, as fire in the chimney, its due place, is useful and necessary; but when scattered abroad, and out of its place, is most dangerous and destructive. <\/P> Lewd fellows; <\/B>such as stand in markets and public places, gazing, and having nothing to do. <\/P> Of the baser sort:<\/B> to what meat and base acts do not blind zeal and the rage of persecutors descend! <\/P> Jason; <\/B>some think this to be the Greek name which the Hellenists did use for Joshua, or Jesus. This man was one of the dispersion, who came from Judea into Syria, and from thence into Macedonia; and is famous, so far as the word of God is preached, for being the host to Paul and Silas; and is mentioned, Rom 16:21<\/span>. <\/P> To bring them out to the people, <\/B>for to slay them. Nothing but their blood could quench the thirst of their persecutors; but having no just cause for the spilling of it, they are willing to have others to bear the odium of it. <\/P> <\/p>\n 5-9. the Jews . . . moved withenvy<\/B>seeing their influence undermined by this stranger. <\/P> lewd fellows of the basersort<\/B>better, perhaps, “worthless market people,” thatis, idle loungers about the market-place, of indifferent character. <\/P> gathered a company<\/B>rather,”having raised a mob.” <\/P> assaulted the house ofJason<\/B>with whom Paul and Silas abode (Ac17:7<\/span>), one of Paul’s kinsmen, apparently (Ro16:21<\/span>), and from his name, which was sometimes used as a Greek<\/I>form of the word Joshua<\/I> [GROTIUS],probably a Hellenistic Jew. <\/P> sought to bring them<\/B>Jason’slodgers.<\/P><\/p>\n But the Jews which believed not<\/strong>,…. The Alexandrian copy, the Vulgate Latin, and Syriac versions leave out the words, “which believed not”; but whether this character is expressed or not, it is certain that the unbelieving Jews are here intended:<\/p>\n moved with envy<\/strong>; at the success of the apostles, many of their own people and of their proselytes, and some of the better sort being converted by them: or “with zeal”; for what they called the glory of God, but it was not according to knowledge; it was a blind and ignorant zeal, a zeal for the rites and ceremonies of the law of Moses, and for the traditions of the elders:<\/p>\n took unto them certain lewd fellows of the baser sort<\/strong>; or of the market folks, who sat and sold things in the market, and were generally of the meaner and vulgar sort, as the word may signify; or who stood idle in the market place, squandering away their time in an idle manner, not caring to work, and so were fit persons, and who could easily be gathered together, for such service as the unbelieving Jews employed them in; or they were a sort of officers and servants, that attended courts of judicature, and cited persons thither, and assisted in the business done there, and who were commonly men of profligate and abandoned lives:<\/p>\n and gathered a company, and set all the city in an uproar<\/strong>; they raised a mob, and made a clamour, which brought people out of their houses to inquire what was the matter, and so gave great disturbance and uneasiness to the inhabitants:<\/p>\n and assaulted the house of Jason<\/strong>: who by what follows appears to have been a disciple of Christ, a believer in him, and the host of the apostle and his companions, who being an inhabitant of Thessalonica, at least having a dwelling house there, received them into it. This Jason is said to be one of the seventy disciples, and afterwards bishop of Tarsus, but this is not certain; nor whether he was a Jew or a Greek, very probably the former: we read of Jason the brother of Onias the high priest, a Jew,<\/p>\n “But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias laboured underhand to be high priest,” (2 Maccabees 4:7)<\/p>\n whose name was Jesus, the same with Joshua, but as Josephus i says, he called himself Jason; and so this man’s Hebrew name might be Jesus or Joshua, and his Greek name Jason; and very likely he was a believer in Christ before the apostle came to Thessalonica, and it may be is the same who is spoken of in Ro 16:21<\/span>.<\/p>\n [See comments on Ro 16:21]<\/span>. Some of the ancients k make mention of a disputation between Jason, a Christian Hebrew, and Papiscus, an Alexandrian Jew, but there is no reason to believe that he is the Jason here spoken of:<\/p>\n and sought to bring them out to the people<\/strong>; they expected to have found Paul and Silas in Jason’s house, where they lodged, and their intention was to have dragged them out and exposed them to popular fury, to be beaten or stoned by the people; and so the Arabic version reads, “requiring those two apostles, that they might set them before the people”; or put them into the hands of the mob, which they had gathered, to do as they would with them.<\/p>\n i Antiqu. l. 12. c. 5. sect. 1. k Origen. contr. celsum, 1. 4. p. 199. Cyprian. opera, p. 562. & Hieron. Quaest. in Gen. fol. 65. E. Tom. III.<\/p>\n Moved with jealousy <\/B> (<\/SPAN><\/span>). Both our English words,<\/P> zeal <\/B> and<\/P> jealousy <\/B>, are from the Greek <\/SPAN><\/span>. In 13:45<\/span> the Jews (rabbis) “were filled with jealousy” ( <\/SPAN><\/span>). 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<\/span> 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.).<\/P> Took unto them <\/B> (<\/SPAN><\/span>). Second aorist middle (indirect, to themselves) participle of <\/SPAN><\/span>, old and common verb.<\/P> Certain vile fellows of the rabble <\/B> ( <\/SPAN><\/span>). The <\/SPAN><\/span> or market-place was the natural resort for those with nothing to do (Mt 20:4<\/span>) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (Protagoras<\/I> 347 C) calls these <\/SPAN><\/span> (common word, but in N.T. only here and 19:38<\/span>) 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.<\/span>) “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<\/I> (hangers round the rostrum or subbasilicari<\/I>).<\/P> Gathering a crowd <\/B> (<\/SPAN><\/span>). Literally, making or getting (<\/SPAN><\/span>) a crowd (<\/SPAN><\/span>), a word not found elsewhere. Probably right in the <\/SPAN><\/span> 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.<\/P> Set the city on an uproar <\/B> (<\/SPAN><\/span>). Imperfect active of <\/SPAN><\/span>, from <\/SPAN><\/span> (tumult), old verb, but in the N.T. only here and Acts 20:10<\/span>; Matt 9:23<\/span>; Mark 4:39<\/span>. They kept up the din, this combination of rabbis and rabble.<\/P> Assaulting the house of Jason <\/B> ( <\/SPAN><\/span>). Second aorist (ingressive) active of <\/SPAN><\/span>, 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).<\/P> They sought <\/B> (<\/SPAN><\/span>). Imperfect active. They burst into the house and searched up and down.<\/P> Them <\/B> (<\/SPAN><\/span>). Paul and Silas. They were getting ready to have a lynching party. <\/P> <\/p>\n Of the baser sort [] <\/SPAN><\/span>. From ajgora, the market – place; hence loungers in the market – place; the rabble. Cicero calls them subrastrani, those who hung round the rostra, or platform for speakers in the forum; and Plautus, subbasilicani, the loungers round the court – house or exchange. The word occurs only here and ch. 19 38, on which see note. Gathered a company [] <\/SPAN><\/span>. Rev., better, a crowd.. Only here in New Testament.<\/P> <\/p>\n <\/strong><\/p>\n JEWISH MOB-VIOLENCE AGAINST PAUL AND HIS HELPERS V. 5-9<\/p>\n <\/strong><\/p>\n 1) “But the Jews which believed not, moved with envy,” <\/strong>(zelosantes de hoi loudaioi) “But, in contrast, the unbelieving jealous and envious Jews,” Jews filled with jealousy because of those prominent persons who had been saved at the reasoning and preaching of Paul and Silas, and because they saw their own influence decline.<\/p>\n 2) “Took unto them certain lewd fellows of the baser sort,”<\/strong> (kai proslabomenoi ton agorion andras tinas ponerous) “Taking certain market-place men, wicked loungers and panderers,” men of base moral and ethical character and reputation, a “mafia type of persons,” ready for excitement and willing to sellout their testimony for a “mess of pottage,” for personal profit of personal public applause, traitors of truth and right. The term “baser sort” indicates “malicious wickedness, moral malignancies, or evil disposed,” as in Act 14:2<\/span>.<\/p>\n 3) “And gathered a company,”<\/strong> (kai ochlopoiesantes) “And gathered a crowd,” an incited crowd, gathered or raised a mob, the roughs and rowdies of the city, a motley crowd of thugs.<\/p>\n 4) “And set all the city on an uproar,”<\/strong> (ethurboun ten polin) “They disturbed the city,” set it in a state of confusion.<\/p>\n 5) “And assaulted the house of Jason,”<\/strong> (kai epistantes te oikia lasonos) “And they came down on the residence of Jason,” to disturb public and private peace; perhaps this is the Jason, a Grecian Jew, referred to as Paul’s kinsman, Rom 16:21<\/span>.<\/p>\n 6) “And sought to bring them out to the people.”<\/strong> (ezetoun autous proagagein eis ton demon) “And they, the lewd fellows, sought them (Paul and Silas, and perhaps Luke) to bring or lead them forth into the mob,” the incited, blood-thirsty rabble crowd.<\/p>\n − <\/p>\n 5. And being moved with envy. We see how Paul could nowhere erect the kingdom of Christ without some conflict, for so soon as any fruit of doctrine appeared, there arose persecution therewithal; but because he knew that he was to war against Satan and the wickedness of the world, he was not only hardened against all assaults, but he was more encouraged more courageously to proceed. Therefore, all the servants of Christ must be content with this one example of him, if they see that their labor doth yield some fruit, they must recompense all manner of persecutions with this reward. And this place teacheth that the zeal wherewith the unbelievers are carried headlong, and set on fire, is nothing else but furious force, − (250) because it is not governed by the prudence of the Spirit, neither yet with righteousness or equity. And though they do always pretend the name of God for an excuse of their disordered zeal, yet this history doth plainly declare, that mere hypocrisy doth reign inwardly, and that all corners of their hearts are stuffed with poisoned malice. These enemies of Paul did boast that they were defenders of the law of God; and that they did hate Paul, and contend with him only in defense thereof. − <\/p>\n Why do they then arm the wicked, and conspire together with them to raise tumult? Why then do they also before a profane magistrate bring the gospel in that contempt which might have redounded to the contempt of the law? Such sedition doth plainly declare, that they were moved with nothing less than desire to please God, to be thus hot against Paul, for to what end do they beset Jason’s house, and strive disorderly − (251) to pluck out Paul thence, save only that they may set him before the people to be stoned? Therefore, let us know that wicked zeal, which is hot [boils] in superstitious men, is always infected with hypocrisy and malice; and this is the cause that it breaketh out into cruelty without keeping any measure. − <\/p>\n Taking to them certain vagabonds. The Greek word which Luke useth doth signify sluggards, and men whereof there ought no account to be made, who, having nothing wherewith they could keep themselves occupied at home, did run up and down idle; − (252) or bold [audacious] fellows and hungry, who are ready to forswear themselves to raise tumults, and to be at one end of − (253) every wicked fact. Whereby it doth likewise appear that their own conscience told them that they did amiss, seeing they got wicked men to take their part, and to give them their consent. For seeing the magistrate did favor them, what did move them to raise that tempest, save only because they had no hope to have any success, unless (matters should be out of order and) all should be in an uproar? And Luke describeth how such fans did raise sedition; to wit, they gathered the people together in troops, and spread abroad their poison here and there, until they were strong enough to make an assault; − (254) which policy [artifice] is too common among seditions fellows, as those cities which are subject to this mischief do full well know. − <\/p>\n (250) − <\/p>\n “<\/p>\n Rabiosum… impetum,” a rabid impulse. <\/p>\n (251) − <\/p>\n “<\/p>\n Tumultuose,” tumtultuously. <\/p>\n (252) − <\/p>\n “<\/p>\n Per forum,” through the market-place. <\/p>\n (253) − <\/p>\n “<\/p>\n Operam suam locare,” hire out their assistance in. <\/p>\n (254) − <\/p>\n “<\/p>\n Donec ad vim inferendam sufficerent,” until they were able to offer violence. <\/p>\n (5) The Jews which believed not.<\/strong>The latter words are wanting in many MSS., as filled with envy are in others.<\/p>\n Certain lewd fellows of the baser sort.<\/strong>The word lewd is used in its older sense, as meaning vile, worthless. At a still earlier stage of its history, as in Chaucer and the Vision of Piers Plowman, <\/p>\n [How thou lernest the people, it meant simply the layman, or untaught person, as distinct from the scholar. The baser sort answers to a Greek word describing the loungers in the agora, <\/em>or market-place, ever ready for the excitement of a tumultthe sub-rostrani<\/em> or turba forensis<\/em> of Latin writers. Men of such a class, retaining its old habits, are found even among the Christian converts in 2Th. 3:11<\/span>, working not at all, but busybodies.<\/p>\n Assaulted the house of Jason.<\/strong>The ground of the attack was that he had received the preachers as his guests. The name was locally conspicuous as having belonged to the old hero of the Argonautic expedition, and to the tyrant of Pher. It is probable, however, that St. Paul would, in the first instance, take up his abode with a Jew, and that Jason, as in the case of the apostate high priest of 2Ma. 4:7, was the Greek equivalent for Joshua or Jesus.<\/p>\n To bring them out to the people.<\/strong>Thessalonica was a free Greek city, and the Jews accordingly in the first instance intended to bring the matter before the popular ecclesia<\/em> or assembly.<\/p>\n 5<\/strong>. <\/strong> Envy<\/strong> At seeing the adherence of persons of rank becoming Christian, by which the Jewish influence was undermined. <\/p>\n Lewd fellows<\/strong> Literally, marketers; <\/em> vagabonds who hung around the markets or forums, serving for pay in mobs, as in the present instance. <\/p>\n Gathered a company<\/strong> Significantly expressed by a single Greek compound, , mob-making. <\/p>\n <\/em><\/p>\n Jason<\/strong> Probably a Greek form of Joshua or Jesus. <\/p>\n To the people<\/strong> More probably, to the demus, <\/em> public assembly, or town-meeting.<\/p>\n ‘But the Jews, being moved with jealousy, took to them certain vile fellows of the rabble, and gathering a crowd, set the city on an uproar, and assaulting the house of Jason, they sought to bring them forth to the people.’<\/p>\n Thus ‘the Jews’, that is those who were not willing to respond to the new message, (note how here, as in John’s Gospel the term is used of those who are antagonistic to the Good News), set about trying to interfere with the ministry of Paul and Silas. In Pisidian Antioch this had been accomplished by utilising the influence of the chief women who were synagogue worshippers (Act 13:50<\/span>), but that was not possible here because so many of these chief women were now following Christ (Act 17:4<\/span>). So instead they turned to the mob.<\/p>\n The Jewish traders and merchants, or their employees, would know the right people to contact. They turned to ‘vile fellows of the rabble’, that is the low life in the marketplace and the docks, people who could always be bribed and depended on to cause an uproar. These then raised a crowd and set the city in an uproar, racing through the streets stirring up trouble and ending up by making a forced entry into the house of Jason, a prominent local Jew who was presumably known to be giving hospitality to Paul and Silas, in order to drag out Paul and Silas and make an example of them (‘the people’ being either a popular assembly, it was a ‘free city’, or the equivalent of a stirred up lynch mob).<\/p>\n Thessalonica was in fact infamous for being a city in which uproars easily occurred. Cicero tells how when he was sent to see the rulers of Thessalonica on official business the rulers were so unpopular with the masses that he had to sneak into the city at night in order to see them, and then, after some time, he had later to sneak out again and take refuge ‘in the out of the way town of Berea’ until the uproars had died down.<\/p>\n The tumult raised by the Jews:<\/p>\n v. 5<\/strong>. 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.<\/strong><\/p>\n v. 6<\/strong>. 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;<\/strong><\/p>\n v. 7<\/strong>. whom Jason hath received; and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus.<\/strong><\/p>\n v. 8<\/strong>. And they troubled the people and the rulers of the city when they heard these things.<\/strong><\/p>\n v. 9<\/strong>. And when they had taken security of Jason and of the other, they let them go.<\/p>\n <\/strong> The experience which Paul had had in Pisidian Antioch, chap. 13:50, was here repeated. The great mass of the Jews refused to believe his message, and these men became violently jealous, not only on account of the preaching of the Messiah, but also because of the success which attended the efforts of Paul and Silas. So they resorted to methods which are often employed by men of their stamp. They went to the forum and got hold of some of the idle, pettifogging lawyers, a pest then as now, market-place agitators, always ready for any kind of mischief. With their aid they soon gathered a mob of hoodlums and set the city in an uproar. It was a typical case of mob rule, with the authorities indifferent or helpless. They stormed the house of Jason, where the apostles were lodging, or where the Christian assemblies were held; their main intention was to bring out Paul and Silas to the people, to the free assembly of all the people as a political party with executive rights. The thoughts upon which this movement was based may well have been that the entire populace could be swayed to take summary vengeance on the missionaries then and there. But since they did not find Paul and Silas, they dragged Jason and some of the other Christians out before the politarchs of the city (for that is the title which the rulers of this city bore). Their charge against these men, which they literally bawled out in their baffled rage, was given a political tinge, namely, that Jason had received into his house and was harboring some dangerous political agitators, men that had upset the whole world, caused disturbances throughout the Roman Empire, and had now come here. Insurrectionists all of them were, men that were always acting contrary to the decrees of Caesar pertaining to treason by declaring that another man is king, one Jesus. It was the same accusation which had been made in the case of Jesus, Luk 23:2<\/span>, and it came upon the disciples in accordance with the prediction of Jesus that His disciples must expect to share the lot of the Master. The fact that the kingdom of Christ is not of this world, and that its subjects never interfere with temporal power and government so long as they are conscious of their distinction, was not understood or was deliberately ignored by the accusers. And their bold statement succeeded in exciting both the people and the politarchs, since the charges pointed to the possibility of a revolution unless measures were taken at once to suppress the movement. The result was that Jason, having only entertained the missionaries, was not punished personally, but the politarchs obliged him to give bond in a large amount to keep the peace of the city, as also the other disciples that had been haled into court, after which they were released. The enemies of Christ use both subtlety and force in their ceaseless endeavor to hinder the preaching of the Gospel; but the Lord directs the affairs of His kingdom for the salvation of men.<\/p>\n Act 17:5<\/span><\/em><\/strong>. <\/strong>Jason,<\/em><\/strong><\/strong> It seems from Rom 16:21<\/span> that Jason was a relation of St. Paul’s, and probably an Hellenistic Jew. Instead of certain lewd fellows of the baser sort, <\/em>Doddridge and others render it well, some mean and profligate fellows.<\/em> <\/p>\n Act 17:5-6<\/span> . (see the critical remarks): filled with zeal, and having taken to themselves<\/em> , namely, as abettors towards producing the intended rising of the people.<\/p>\n ] are market-loungers, idlers<\/em> , a rabble which, without regular business-avocations, frequents the public places, subrostrani, subbasilicani<\/em> . See Herod. ii. 141; Plat. Prot<\/em> . 347 C, and Ast in loc<\/em> . The distinction which old grammarians make between and appears to be groundless from the conflicting character of their statements themselves (Suidas: the former is , the latter , whereas Ammonius says: the former denotes , the latter ); see Gttling, Accentl<\/em> . p. 297. Comp. Stephanus, Thes<\/em> . I. p. 430, ed. Paris.<\/p>\n Whether Jason<\/em> is an originally Hellenic name, or only a Hellenic transformation of the Jewish Jesus<\/em> , as according to Joseph. Antt<\/em> . xii. 5. 1 was certainly the case with the high priest in Mal 1:7<\/span>Mal 1:7<\/span> ; 2Ma 4:7 ff., remains entirely undecided from our want of knowledge as to the man himself. It was his house before which they suddenly appeared ( , comp. on Luk 2:9<\/span> ), because this was known to them as the place where Paul and Silas were lodged. These two, however, were absent, either accidentally, or designedly after receiving information.<\/p>\n . .] as accomplices, and Jason also as such, and at the same time as the responsible host of the insurgents.<\/p>\n ] like , Act 16:19<\/span> . Designation of the judicial personages acting as magistrates of the city<\/em> . Boeckh. Inscript<\/em> . II. p. 53, No. 1967. is found in Aeneas Tacticus 26; elsewhere in classic Greek, . Pind. Nem<\/em> . vii. 123; Eur. Rhes.<\/em> 381; Dio Cass. xl. 46.<\/p>\n . .] who have made the world rebellious!<\/em> The exaggerative<\/em> character of the passionate accusation, especially after what had already taken place amidst public excitement at Philippi, is a sufficient reason to set aside the opinion that the accusation bears the colouring of a later<\/em> time (Baur, Zeller); comp. Act 24:5<\/span> .<\/p>\n , excito<\/em> (Act 21:38<\/span> ; Gal 5:12<\/span> ), belongs to Alexandrian Greek. Sturz, de Dial. Al<\/em> . p. 146. Comp. , Poll. iii. 91.<\/p>\n 5 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 5. Of the baser sort<\/strong> ] Viles et venales, <\/em> saith one, Vagi, otiosique, <\/em> saith another, such as had little to do but to walk the streets and run on errands, the rascality and sink of the city.<\/p>\n<\/p>\n Set all the City on an uproar<\/strong> ] Quia perturbato statu melius consequi valent quod volunt.<\/em> The devil loves to fish in troubled waters. When he hath set all on a hurry, as in Saul, then he can the sooner enter and play his pranks. So can his instruments. <\/p>\n 5. <\/strong> <\/strong> .<\/strong> ] Having taken to them<\/strong> , as their accomplices, to assist them in the which follows.<\/p>\n <\/strong> ] Such men as Aristophanes calls , Demosthenes, , Xenophon, , Plutarch, : see many other instances in Wetstein, who mentions the modern ‘canaille’ ( canalicol<\/em> ). Cicero calls them ‘subrostrani:’ Plautus,‘subbasilicani.’ These may be alluded to in , 1Th 2:14<\/span> . (See note on , ch. Act 19:38<\/span> .)<\/p>\n <\/strong> ., having fallen upon, beset.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
The lered and the lewed, ] i. 2100.<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n