Acts 16:20

KJV

And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,

KJV (with Strong's)

And {G2532} brought {G4317} them {G846} to the magistrates {G4755}, saying {G2036}, These {G3778} men {G444}, being {G5225} Jews {G2453}, do exceedingly trouble {G1613} our {G2257} city {G4172},

Complete Jewish Bible

Bringing them to the judges, they said, “These men are causing a lot of trouble in our city, since they are Jews.

Berean Standard Bible

They brought them to the magistrates and said, “These men are Jews and are throwing our city into turmoil

American Standard Version

and when they had brought them unto the magistrates, they said, These men, being Jews, do exceedingly trouble our city,

Commentary

### SUMMARY
Acts 16:20 captures the pivotal moment in Philippi when Paul and Silas, having liberated a slave girl from a spirit of divination, were seized by her enraged owners and dragged before the city's Roman magistrates. The accusers leveled a severe, yet false, charge against them: that these Jewish men were "exceedingly troubling" the Roman colony, thereby disrupting its peace and customs, setting the stage for their unjust imprisonment and the subsequent miraculous divine intervention.

### CONTEXT
* **Literary Context:** This verse immediately follows a significant spiritual confrontation in Philippi. Paul, deeply distressed by a slave girl who brought her owners great profit through fortune-telling, commanded the spirit of divination to leave her in the name of Jesus Christ ([Acts 16:16-18](/acts/16-16-18 "Paul Casts Out a Spirit of Divination")). This act of compassion and spiritual authority, while freeing the girl, simultaneously destroyed her owners' lucrative business. Their financial loss, rather than any genuine civic concern, became the catalyst for their violent reaction. They seized Paul and Silas, dragging them into the marketplace (agora), the public square where legal and commercial activities transpired, directly before the city's highest officials, the magistrates, to press their charges ([Acts 16:19](/acts/16-19 "The Owners Seize Paul and Silas")). Thus, Acts 16:20 marks the formal presentation of the accusation, escalating the conflict from a personal grievance to a public legal challenge against the missionaries.

* **Historical & Cultural Context:** Philippi was a Roman colony, a status that granted its citizens privileges akin to those in Rome itself, including Roman law and customs. The inhabitants were fiercely proud of their Roman identity and fiercely protective of their unique status. Roman law was strict regarding public order and the introduction of foreign cults, especially those perceived as disruptive. While Judaism was generally tolerated as an ancient religion, its proselytizing efforts and distinct customs could be viewed with suspicion, particularly in a city zealous for its Roman traditions. The "magistrates" (Greek: *stratēgoi*) were the chief civil and military officials, analogous to Roman praetors, wielding significant authority. Accusations of disturbing the peace or introducing unlawful customs were grave, often leading to severe penalties, especially when framed with an appeal to xenophobia and civic pride, as seen in the charge against Paul and Silas.

* **Key Themes:** Acts 16:20 powerfully illustrates several recurring themes in the book of Acts and the broader New Testament. Firstly, it highlights the **persecution faced by early Christian missionaries** as they proclaimed the Gospel. The spread of the Kingdom of God often met with fierce opposition, particularly from those whose economic interests or established power structures were threatened, echoing the opposition Jesus himself faced ([John 15:18-20](/john/15-18-20 "Jesus Warns of Persecution")). Secondly, the verse underscores the theme of **prejudice and misinformation**. The accusers weaponized Paul and Silas's Jewish identity, appealing to anti-Jewish sentiment and xenophobia, rather than stating their true economic grievance. This mirrors how truth is often distorted for selfish ends. Thirdly, it demonstrates the **conflict between the emerging Christian faith and established authorities**, whether religious or civil. The new message of Christ often challenged the status quo, leading to accusations of sedition or social disruption, as seen in other instances in Acts where the apostles were arrested for their preaching ([Acts 4:1-3](/acts/4-1-3 "Peter and John Arrested") and [Acts 17:5-8](/acts/17-5-8 "Jason and Others Accused")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **magistrates (Greek, _stratēgós'_):** From the base of *stratiá* (army) and *ágō* (to lead) or *hēgéomai* (to lead). This term refers to a general, and by implication or analogy, a military governor or praetor. In the context of a Roman colony like Philippi, these were the chief civil and judicial officials, holding significant authority over public order and legal proceedings. The accusers bringing Paul and Silas before such high-ranking officials indicates their intent to secure a swift and severe judgment.
* **Jews (Greek, _Ioudaîos'_):** From *Ioudá* (Judah), meaning Judaean, or belonging to Judah. While Judaism was a recognized religion in the Roman Empire, it was often viewed with suspicion by the populace, especially outside of established Jewish communities. In Philippi, the accusation that these men were "being Jews" served to immediately alienate them from the Roman-proud citizens and magistrates, tapping into existing prejudices and framing their actions as foreign, disruptive, and potentially unlawful.
* **exceedingly trouble (Greek, _ektarássō'_):** From *ek* (out of) and *tarássō* (to disturb). This compound verb means "to disturb wholly" or "to throw into great confusion." The prefix *ek* intensifies the meaning, implying a thorough and profound disturbance. The accusers used this strong language to exaggerate the impact of Paul and Silas's activities, portraying them as a serious threat to the city's peace, order, and Roman way of life, thereby justifying harsh measures.

#### Verse Breakdown
* **"And brought them to the magistrates,"**: This phrase signifies the formal presentation of Paul and Silas before the highest local Roman authorities. It underscores the severity of the situation, as the accusers bypassed lower officials, aiming for immediate and decisive action from those with the power to punish.
* **"saying,"**: This introduces the direct accusation leveled against Paul and Silas. The verbal declaration is crucial, as it lays out the specific charges that will initiate the legal proceedings and ultimately lead to their imprisonment.
* **"These men, being Jews,"**: This is a crucial element of the accusation, designed to invoke prejudice and xenophobia. By highlighting their ethnic and religious identity, the accusers sought to frame Paul and Silas as outsiders, inherently suspicious and potentially subversive to Roman customs and order. This was a deliberate tactic to sway the magistrates and the crowd against them.
* **"do exceedingly trouble our city,"**: This is the core of the false charge. The accusers claim Paul and Silas are causing significant civic unrest and disruption. This accusation was a direct appeal to the magistrates' duty to maintain public order (pax Romana) and protect the city's Roman identity. The use of "exceedingly trouble" (ektarássō) conveys a heightened sense of alarm and urgency, implying a threat to the very fabric of Philippian society.

#### Literary Devices
The verse employs several potent literary devices. **Irony** is evident in the accusation itself; the accusers, driven by greed and personal loss, are the ones truly disrupting the peace by inciting a mob and making false charges, while Paul and Silas are bringing spiritual liberation. The phrase "being Jews" functions as a form of **Ad Hominem** attack, shifting the focus from the actual event (the girl's deliverance) to the perceived identity of the accused, appealing to existing **prejudice** and **xenophobia** prevalent in Roman society. The use of "exceedingly trouble" is a clear example of **Hyperbole**, an exaggeration intended to magnify the perceived threat and provoke a strong reaction from the authorities. This inflated language serves to justify the accusers' aggressive actions and manipulate the legal process.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 16:20 powerfully illustrates the inherent conflict between the Kingdom of God and the kingdoms of this world, particularly when the Gospel challenges established norms, economic interests, or prevailing prejudices. The suffering endured by Paul and Silas, though unjust, is presented as a recurring pattern for those who faithfully proclaim Christ. This incident reminds us that opposition to the truth often stems not from genuine concern for order or justice, but from selfish motives, whether financial, social, or political. Yet, God's sovereignty is evident even in such adversity, as He uses these very trials to advance His purposes, leading to unexpected conversions and the strengthening of the church.

* [Matthew 5:10-12](/matthew/5-10-12 "Blessed are the Persecuted")
* [1 Peter 4:12-16](/1_peter/4-12-16 "Suffering for Christ")
* [John 15:18-20](/john/15-18-20 "The World's Hatred")

### REFLECTION AND APPLICATION
Acts 16:20 offers profound lessons for believers today. It reminds us that proclaiming the Gospel, living righteously, and challenging systemic injustices can often provoke strong, even hostile, reactions. We may face false accusations, misunderstanding, or opposition rooted in selfish interests rather than genuine concern. This verse calls us to cultivate spiritual discernment to recognize the true motives behind such opposition. Like Paul and Silas, we are encouraged to persevere in faith, trusting in God's sovereign plan even when circumstances seem dire or unjust. Our commitment to Christ may lead to personal cost, but God can use even our suffering and adversity to further His kingdom, transforming lives and demonstrating His power in unexpected ways. This passage encourages us to stand firm, knowing that our ultimate vindication and reward come from God, not from human courts or opinions.

#### Questions for Reflection
* **How do you typically react when faced with false accusations or misunderstandings because of your faith?**
* **In what ways might economic or social interests today fuel opposition to Christian truth or righteous actions?**
* **How does the example of Paul and Silas in Philippi encourage you to persevere in the face of adversity?**

### FAQ
**Who were the "magistrates" in Philippi, and why were they significant?**

Answer: The "magistrates" (Greek: *stratēgoi*) were the chief civil and military officials in Philippi. As a Roman colony, Philippi enjoyed special status, and its magistrates held authority similar to Roman praetors. They were responsible for maintaining public order, administering justice, and upholding Roman law and customs. Bringing Paul and Silas before these high-ranking officials indicated the accusers' intent to press severe charges and ensure a swift, authoritative judgment, leveraging the city's pride in its Roman identity.

**Why were Paul and Silas accused of "exceedingly troubling" the city, and what was the real motivation?**

Answer: Paul and Silas were accused of "exceedingly troubling" the city because Paul had cast a spirit of divination out of a slave girl, which had been a source of great profit for her owners ([Acts 16:16-18](/acts/16-16-18 "Paul Casts Out a Spirit of Divination")). The real motivation behind the accusation was not genuine concern for public order, but the owners' financial loss. They framed their economic grievance as a civic disturbance and a threat to Roman customs, appealing to the magistrates' duty to maintain peace and suppress foreign influences.

**What was the significance of the accusers emphasizing that Paul and Silas were "being Jews"?**

Answer: The emphasis on Paul and Silas "being Jews" was a deliberate tactic to incite prejudice and xenophobia among the Roman-proud citizens and magistrates of Philippi. While Judaism was tolerated, it was often viewed with suspicion by the broader Roman populace, particularly when its adherents seemed to be introducing new, "unlawful" customs. By highlighting their Jewish identity, the accusers sought to portray Paul and Silas as foreign agitators, inherently disruptive to Roman order and traditions, thereby making their false charges more palatable and securing a harsher judgment.

### CHRIST-CENTERED FULFILLMENT
Acts 16:20, with its portrayal of unjust accusation and suffering, finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. Just as Paul and Silas were falsely accused and brought before authorities for doing good, so too was Jesus. He was the innocent [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), yet He was accused of blasphemy and sedition, dragged before Pilate and the Jewish Sanhedrin, and condemned despite His blameless life ([Luke 23:1-5](/luke/23-1-5 "Jesus Before Pilate")). His suffering, however, was not a defeat but the very means by which God accomplished salvation, demonstrating that divine power is often most evident in weakness and apparent defeat ([2 Corinthians 12:9-10](/2_corinthians/12-9-10 "God's Grace is Sufficient")). The persecution faced by Paul and Silas, and by all believers, is a participation in Christ's own suffering ([Philippians 3:10](/philippians/3-10 "Sharing in Christ's Sufferings")), a confirmation that the servant is not above his master ([John 15:20](/john/15-20 "A Servant Is Not Greater Than His Master")). Yet, through Christ's resurrection, we know that suffering for righteousness ultimately leads to triumph and the advancement of God's Kingdom, transforming even the most hostile circumstances into opportunities for the Gospel to flourish, as it did with the Philippian jailer ([Acts 16:25-34](/acts/16-25-34 "The Philippian Jailer's Conversion")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

James 4:4

Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

John 15:18

¶ If the world hate you, ye know that it hated me before [it hated] you.

John 15:20

Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

Romans 12:2

And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.

Acts 28:22

But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.

Acts 17:6

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;

Acts 17:8

And they troubled the people and the rulers of the city, when they heard these things.