Acts 17:5

5-9. Such a movement among the devout Gentiles, whose presence at the synagogue worship was a source of pride to the Jews, was exceedingly mortifying to those Jews who obstinately remained in unbelief. Their number and popular influence in Thessalonica enabled them to give serious trouble to Paul and Silas. (5) " But the unbelieving Jews, being full of zeal, collected certain wicked men of the idle class, and raising a mob, set the city in an uproar. And rushing to the house of Jason, they sought to bring them out to the people. (6) But not finding them, they dragged Jason and certain brethren before the city rulers, crying out, These men, who have turned the world upside down, have come hither also; (7) whom Jason has received; and they are all acting contrary to the decrees of Cæsar, saying that there is another king, Jesus. (8) And they troubled the people and the city rulers, when they heard these things; (9) and having taken security of Jason and the others, they released them. "

In the accusation preferred by the Jews there were two specifications, each one of which had some truth in it. Nearly everywhere that Paul and Silas had preached, there had been some public disturbance, which was in some way attributable to their preaching. But their accusers were at fault in throwing the censure on the wrong party. The fact that angry excitement follows the preaching of a certain man, or set of men, is no proof, either in that day or this, that the preaching is improper, either in matter or manner. When men are willing to receive the truth, and to reject all error, the preaching of the gospel can have none but peaceful and happy effects. But otherwise, it still brings "not peace, but a sword," and is the "savor of death unto death." The apostolic method was to fearlessly preach the truth, and leave the consequences with God and the people.

The other specification, that the brethren acted contrary to the decrees of Cæsar, saying that there was another king, Jesus, shows that Paul, while opposing the Jewish idea that the Messiah was to be an earthly prince had not failed to represent him as a king. He represented him, indeed, as the "King of kings, and Lord or lords." But the accusation contained a willful perversion of his language; for these Jews knew very well, as their predecessors before the bar of Pilate knew, that Jesus claimed to be no rival of Cæsar. If he had, they would have been better pleased with him than they were.

One reason why the Gentiles and city rulers were so readily excited by this accusation was the fact that the Jews had then but recently been banished from Rome, as we learn from a statement below in reference to Priscilla and Aquila. The unbelieving Jews in Thessalonica, anxious to prove their own loyalty, adroitly directed public odium toward the Christian Jews, as the real disturbers of the public peace, and enemies of Cæsar.