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.

KJV (with Strong's)

But {G1161} the Jews {G2453} which believed not {G544}, moved with envy {G2206},{G2532} took unto them {G4355} certain {G5100} lewd {G4190} fellows {G435} of the baser sort {G60}, and {G2532} gathered a company {G3792}, and set all {G2350} the city {G4172} on an uproar {G2350}, and {G5037} assaulted {G2186} the house {G3614} of Jason {G2394}, and sought {G2212} to bring {G71} them {G846} out {G1519} to the people {G1218}.

Complete Jewish Bible

But the unbelieving Jews grew jealous; so they got together some vicious men from the riffraff hanging around in the market square, collected a crowd and started a riot in the city. They attacked Jason’s house, hoping to bring Sha’ul and Sila out to the mob.

Berean Standard Bible

The Jews, however, became jealous. So they brought in some troublemakers from the marketplace, formed a mob, and sent the city into an uproar. They raided Jason’s house in search of Paul and Silas, hoping to bring them out to the people.

American Standard Version

But the Jews, being moved with jealousy, took unto 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.

Commentary

### SUMMARY
Acts 17:5 vividly recounts the intense opposition faced by Paul and Silas in Thessalonica following their successful gospel proclamation. Driven by envy over the growing number of converts, particularly among prominent Greeks and women, a faction of unbelieving Jews incited a riot. They enlisted disreputable individuals from the marketplace to form a mob, causing a city-wide disturbance, and specifically targeted the home of Jason, Paul and Silas's host, attempting to drag the missionaries before the public assembly. This incident underscores the immediate and often violent resistance the early church encountered as the Kingdom of God advanced.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in Paul's second missionary journey, immediately following the successful evangelistic efforts in Thessalonica described in [Acts 17:1-4](/acts/17-1-4 "Paul's Ministry in Thessalonica"). Paul had spent three Sabbaths reasoning from the Scriptures in the synagogue, demonstrating that Christ had to suffer and rise from the dead, and that Jesus was indeed the Christ. His message resonated deeply, leading to the conversion of a significant number of devout Greeks, many leading women, and some Jews. The violent reaction in [Acts 17:5](/acts/17-5 "The Uproar in Thessalonica") serves as a direct consequence of this spiritual success, highlighting the immediate and often severe opposition that accompanied the spread of the Gospel, forcing Paul and Silas to move on to Berea as detailed in [Acts 17:10](/acts/17-10 "Paul and Silas in Berea").
* **Historical & Cultural Context:** Thessalonica was a strategically important port city and the capital of the Roman province of Macedonia. It was a "free city," meaning it had the right to govern itself through its own assembly (the *demos*) and magistrates (the *politarchs*). This autonomy made local authorities particularly sensitive to public disturbances, as riots could lead to the revocation of their privileged status by Rome. The Jewish community in Thessalonica, like many others across the Roman Empire, maintained a synagogue and held significant influence. The "lewd fellows of the baser sort" (Greek: *agoraios*) were likely idlers or disreputable individuals who frequented the marketplace (*agora*), often available for hire or easily incited to create trouble, reflecting a common social dynamic in ancient urban centers.
* **Key Themes:** [Acts 17:5](/acts/17-5 "Acts 17:5 - The Thessalonian Uproar") contributes to several overarching themes in the book of Acts and broader biblical narrative. Firstly, it powerfully illustrates **the cost of discipleship and the inevitability of persecution** for those who faithfully proclaim the Gospel, echoing Jesus' warnings in [John 15:18-20](/john/15-18-20 "Jesus' Warning of Persecution"). Secondly, it highlights **the destructive power of envy and jealousy** when confronted with spiritual truth and success, a recurring human failing condemned throughout Scripture (e.g., [Galatians 5:21](/galatians/5-21 "Envy as a Work of the Flesh")). Thirdly, the passage showcases **the strategic methods of opposition** employed against the early church, which often involved inciting mob violence and manipulating civic authorities, a tactic seen repeatedly in Paul's ministry, such as in [Acts 13:50](/acts/13-50 "Opposition in Pisidian Antioch") and [Acts 14:19](/acts/14-19 "Stoning of Paul in Lystra").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Envied (Greek, _zēlóō_):** This verb signifies "to have warmth of feeling for or against," encompassing both positive zeal and negative jealousy or envy. In this context, it clearly denotes a destructive, resentful jealousy stemming from the unbelieving Jews' indignation over Paul's success in winning converts, particularly among the Gentiles and prominent women. Their "warmth of feeling" was directed *against* the missionaries and their message.
* **Lewd (Greek, _ponērós_) / Baser sort (Greek, _agoraios_):** The KJV phrase "lewd fellows of the baser sort" captures the essence of these two Greek terms. *Ponērós* describes something "hurtful, evil, vicious, or culpable," referring to the moral character of these individuals. *Agoraios* literally means "belonging to the marketplace" and, in this context, refers to those who idled there, often of low social standing, unprincipled, and easily manipulated for illicit purposes. Together, they paint a picture of disreputable, morally corrupt individuals who were readily incited to violence.
* **Set... on an uproar (Greek, _thorybéō_):** This verb means "to be in tumult, to disturb, to clamor." It vividly describes the chaotic, noisy, and violent public disturbance created by the mob. The goal was to generate widespread disorder and alarm, thereby drawing the attention of the city authorities and creating a pretext for intervention against Paul and Silas.

#### Verse Breakdown
* **"But the Jews which believed not, moved with envy,"**: This opening clause establishes the primary antagonists and their motivation. It highlights the division within the Jewish community, distinguishing between those who accepted the Gospel and the majority who rejected it. Their rejection was not passive but fueled by intense envy, likely due to Paul's success in attracting a diverse following, including Gentiles, which challenged their exclusive understanding of God's covenant.
* **"took unto them certain lewd fellows of the baser sort, and gathered a company,"**: Driven by their envy, the unbelieving Jews actively recruited disreputable and unprincipled men from the public marketplace. This demonstrates a deliberate and organized effort to create trouble, leveraging individuals who were easily swayed and capable of inciting mob violence, rather than engaging in reasoned debate.
* **"and set all the city on an uproar,"**: The immediate outcome of gathering this mob was widespread public disturbance. The phrase "set all the city on an uproar" emphasizes the scale and intensity of the chaos, indicating a significant disruption to civic order. This was a calculated tactic to draw the attention of the Roman authorities and portray Paul and Silas as dangerous agitators.
* **"and assaulted the house of Jason,"**: The mob's aggression was specifically directed at the home of Jason, who was hosting Paul and Silas. "Assaulted" (Greek: *ephístēmi*) implies a forceful, aggressive approach, possibly a siege or violent entry. This direct targeting of their lodging indicates a clear intent to apprehend the missionaries and disrupt their work by attacking their support network.
* **"and sought to bring them out to the people."**: The ultimate aim of the assault was to drag Paul and Silas before the public assembly (the *demos*). This was a strategy to subject them to public condemnation, possibly a summary trial or mob justice, and to force their expulsion from the city, thereby halting the spread of the Gospel.

#### Literary Devices
The narrative in [Acts 17:5](/acts/17-5 "The Thessalonian Uproar") employs several effective literary devices. **Contrast** is evident between Paul's peaceful, reasoned discourse in the synagogue ([Acts 17:2-3](/acts/17-2-3 "Paul's Preaching Method")) and the violent, irrational mob action incited by the unbelieving Jews. This highlights the spiritual battle between truth and error, and the different means by which each operates. **Hyperbole** or **Exaggeration** is present in the phrase "set all the city on an uproar," which, while indicating a significant disturbance, emphasizes the perceived widespread chaos and the alarm it caused among the authorities and citizens. This serves to underscore the gravity of the situation and the effectiveness of the mob's tactics. Furthermore, the description of the "lewd fellows of the baser sort" provides a vivid **Characterization** of the unscrupulous nature of the opposition, revealing their willingness to use any means, however ignoble, to achieve their ends.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 17:5 powerfully illustrates the inherent conflict between the Kingdom of God and the kingdoms of this world, particularly when the Gospel challenges established religious and social norms. The "envy" of the unbelieving Jews reveals a spiritual blindness and a resistance to God's redemptive plan that extends beyond their traditional boundaries. This incident underscores that the spread of truth often provokes violent opposition, not merely from misunderstanding, but from a deep-seated spiritual animosity towards Christ and His followers. It serves as a stark reminder that genuine spiritual transformation, especially when it crosses cultural and ethnic lines, can expose and ignite the darkness of human sin, leading to persecution. The willingness of the unbelieving Jews to resort to mob violence and align with disreputable elements further highlights the depravity that envy and spiritual rejection can foster.

* [Galatians 5:19-21](/galatians/5-19-21 "Works of the Flesh")
* [John 15:18-20](/john/15-18-20 "Jesus' Warning of Persecution")
* [Matthew 10:16-23](/matthew/10-16-23 "Jesus' Instructions to the Disciples")

### REFLECTION AND APPLICATION
Acts 17:5 offers profound lessons for believers today. Firstly, it reminds us that the advancement of the Gospel often elicits strong, even violent, opposition. This is not a sign of failure but a confirmation of its transformative power, which challenges the status quo and exposes the spiritual darkness of the world. Just as Paul and Silas faced hostility for faithfully proclaiming Christ, we too may encounter resistance when we live out and share our faith authentically. This passage calls us to cultivate resilience and courage, understanding that persecution is a normal part of the Christian walk, as Jesus Himself warned. Secondly, it serves as a sobering warning against the destructive power of envy and jealousy, not only in the church but in society at large. Envy can blind individuals to truth, provoke irrational anger, and lead to heinous actions, even inciting mob violence against the innocent. We are called to guard our hearts against such corrosive emotions and to rejoice in the success of others, rather than resent it. Finally, the incident highlights the importance of hospitality and support within the Christian community, as Jason's willingness to host Paul and Silas put him directly in harm's way. We are reminded to stand with and support those who are on the front lines of ministry, understanding that our shared commitment to Christ may bring both blessing and challenge.

#### Questions for Reflection
* **How does the "envy" described in this verse manifest in contemporary society or even within religious communities today?**
* **What are some modern "lewd fellows of the baser sort" or "mob mentalities" that are used to suppress truth or silence dissenting voices?**
* **How can believers prepare themselves spiritually and emotionally for potential opposition or persecution when sharing their faith?**
* **In what ways can we, like Jason, offer practical support and hospitality to those who are actively serving on the front lines of ministry, even if it involves personal risk?**

### FAQ
**Why were the Jews "moved with envy" by Paul's ministry?**

Answer: The unbelieving Jews were "moved with envy" (Greek: *zēlóō*) primarily because Paul's message, which proclaimed Jesus as the Messiah and offered salvation to both Jews and Gentiles without requiring adherence to the Mosaic Law, was highly successful. As [Acts 17:4](/acts/17-4 "Conversions in Thessalonica") indicates, "some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few." This success, particularly among the Gentiles and prominent women, challenged their exclusive understanding of God's covenant and their religious authority. They resented Paul for attracting followers they believed should have been drawn to their synagogue, seeing his success as a direct threat to their influence and traditional beliefs. Their envy stemmed from a combination of theological disagreement, wounded pride, and a fear of losing their communal standing.

### CHRIST-CENTERED FULFILLMENT
Acts 17:5, with its depiction of intense opposition fueled by envy and culminating in mob violence, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The very pattern of rejection, false accusation, and violent persecution that Paul and Silas experienced in Thessalonica perfectly mirrors the suffering of the Messiah Himself. Jesus, the Lamb of God, was met with similar envy and hostility from religious leaders who "delivered him for envy" ([Matthew 27:18](/matthew/27-18 "Pilate's Awareness of Envy")). He was subjected to mob rule, falsely accused, and ultimately crucified, not because of any wrongdoing, but because His truth challenged the established order and exposed the darkness of the human heart ([John 15:18-20](/john/15-18-20 "Jesus' Warning of Persecution")). The "uproar" in Thessalonica foreshadows the ultimate "uproar" of Calvary, where the forces of evil seemed to triumph. However, just as the persecution of Paul and Silas ultimately served to spread the Gospel further ([Philippians 1:12](/philippians/1-12 "Paul's Imprisonment for the Gospel")), Christ's crucifixion was not the end but the means by which God achieved salvation for humanity, demonstrating His sovereignty even over the most wicked acts of men ([Acts 4:27-28](/acts/4-27-28 "God's Sovereign Plan in Opposition")). Thus, the suffering of the early church, as seen in [Acts 17:5](/acts/17-5 "The Thessalonian Uproar"), is a participation in the sufferings of Christ, affirming that all who desire to live godly in Christ Jesus will suffer persecution ([2 Timothy 3:12](/2_timothy/3-12 "Persecution for Godliness")), yet ultimately, His kingdom will prevail.

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

Galatians 5:26

Let us not be desirous of vain glory, provoking one another, envying one another.

Acts 17:13

But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people.

Galatians 5:21

Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God.

1 Thessalonians 2:14

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews:

1 Thessalonians 2:16

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Acts 14:2

But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren.

Romans 16:21

¶ Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.