After Paul spends some time in Thessalonica, including three Sabbaths teaching in the local synagogue, The Jews stir up trouble, form a mob and rush to Jason’s house in order to bring Paul and Silas before the city officials. When the do not find Paul and Silas they drag Jason before the officials and make their accusations against Paul, pointing out that “Jason welcomed them.” Jason posted bond and was released (Acts 17:5-8). Show  Since he hosts Paul, Silas, and Timothy in his home, commentaries often assume he was prosperous. But this may not be the case. In Acts 18:3 Paul stayed and worked with Aquila and Priscilla. As tent-makers they may have rented a workshop and lived in rooms attached to the workshop. Jason’s situation may have been better in Thessalonica; if he was a craftsmen with several storerooms he could have hosted several people in his home. For an illustration of the range of homes for early Christians, see Peter Oakes, Reading Romans in Pompeii(Fortress 2009). On the other hand, Jason was able to post bond not only for himself but also for Paul and Silas (17:9). In the oft-quoted opinion of A. N. SherwinWhite, “What is happening to Jason is clear enough: he is giving security for the good behaviour of his guests, and hence hastens to dispatch Paul and Silas out of the way to Beroea, where the jurisdiction of the magistrates of Thessalonica was not valid” (Roman Society and Roman Law in the New Testament (Oxford, 1963], 63). Although we have no clue how much was required, that he could make any sort of payment is an indication he had some wealth. I would also suggest Luke may be drawing a parallel between Lydia in Philippi and Jason in Thessalonica. Both respond to the Gospel and host Paul’s ministry team in their homes. Luke often uses pairs of similar stories, one featuring a female and the other featuring a male. For example, in Acts 9:32-43 Peter heals Aeneas and raises Tabitha from the dead. Perhaps Luke gives us two examples of relatively wealthy patrons who host Paul in their homes and continue to host the church after Paul leaves the city. Is Jason the same person Paul mentions in Romans 16:21? He refers to a Jason along with Sopater “my kinsmen.” The noun συγγενής can refer to a relative, but this can be as broad as saying “fellow Jew” (Keener, 3:2550). It is likely Romans was written from Corinth during the three months Paul stayed in Corinth in Acts 20:2-3. In 20:4 Luke indicates Paul was accompanied by Sopater of Berea and Aristarchus and Secundus from Thessalonica. Although this is possible, but since Luke is ready to identify a relative of Paul in Acts 23:16, it is more likely this Jason is not a relative of Paul. He is likely a Jew or God-fearing Gentle who heard Paul’s preaching in the synagogue and was among those who joined Paul and Silas (17:4). That Paul and Silas are forced out of Thessalonica leaving Jason with a financial burden is an issue which likely haunted Paul. One of the main themes of 1 Thessalonians dealing with the charge Paul was a huckster who came to Thessalonica for personal gain and left Jason in financial and legal danger. Hitchcock's Bible Names Dictionary Jason he that cures Smith's Bible Dictionary Jason (one who will heal), called the Thessalonian, entertained Paul and Silas, and was in consequence attacked by the Jewish mob. (Acts 17:5,6,7,9) (A.D. 48.) He is probably the same as the Jason mentioned in (Romans 16:21) It is conjectured that Jason and Secundus, (Acts 20:4) were the same. ATS Bible Dictionary Jason A kinsman and host of Paul, at Thessalonica. His person and goods were interposed to shield the apostle from the rabble, A. D. 52, Acts 17:5-10. He seems also to have been with him at Corinth, five years afterwards, Romans 16:21. Easton's Bible Dictionary He that will cure, the host of Paul and Silas in Thessalonica. The Jews assaulted his house in order to seize Paul, but failing to find him, they dragged Jason before the ruler of the city (Acts 17:5-9). He was apparently one of the kinsmen of Paul (Romans 16:21), and accompanied him from Thessalonica to Corinth. International Standard Bible Encyclopedia JASON (1) ja'-sun (Iason): A common name among the Hellenizing Jews who used it for Jesus or Joshua, probably connecting it with the Greek verb iashthai ("to heal"). (1) Son of Eleazar, sent (161 B.C.) by Judas Maccabeus with other deputies to Rome "to make a league of amity and confederacy" (1 Maccabees 8:17; Josephus, Ant, XII, x, 6), and perhaps to be identified with (2). (2) The father of Antipater who went as ambassador of Jonathan to Rome in 144 B.C. (1 Maccabees 12:16; 14:22; Ant, XIII, v, 8). (3) Jason of Cyrene, a Jewish historian, who is known only from what is told of him in 2 Maccabees 2:19-23. 2 Maccabees is in fact simply an abridgment in one book of the 5 books written by Jason on the Jewish wars of liberation. He must have written after 162 B.C., as his books include the wars under Antiochus Eupator. (4) Jason the high priest, second son of Simon II and brother of Onias III. The change of name from Jesus (Josephus, Ant, XII, v) was part of the Hellenizing policy favored by Antiochus Epiphanes from whom he purchased the high-priesthood by a large bribe, thus excluding his elder brother from the office (2 Maccabees 4:7-26). He did everything in his power to introduce Greek customs and Greek life among the Jews. He established a gymnasium in Jerusalem, so that even the priests neglected the altars and the sacrifices, and hastened to be partakers of the "unlawful allowance" in the palaestra. The writer of 2 Maccabees calls him "that ungodly wretch" and "vile" Jason. He even sent deputies from Jerusalem to Tyre to take part in the worship of Hercules; but what he sent for sacrifices, the deputies expended on the "equipment of galleys." After 3 years of this Hellenizing work he was supplanted in 172 B.C. in the favor of Antiochus by Menelaus who gave a large bribe for the high priest's office. Jason took refuge with the Ammonites; on hearing that Antiochus was dead he tried with some success to drive out Menelaus, but ultimately failed (2 Maccabees 5:5). He took refuge with the Ammonites again, and then with Aretas, the Arabian, and finally with the Lacedaemonians, where he hoped for protection "as being connected by race," and there "perished-miserably in a strange land." (5) A name mentioned in Acts 17:5-9 and in Romans 16:21. See following article. J. Hutchison JASON (2) ja'-sun (Iason): A Greek name assumed by Jews who bore the Hebrew name Joshua. This name is mentioned twice in the New Testament. (See also preceding article.) (1) Jason was the host of Paul during his stay in Thessalonica, and, during the uproar organized by the Jews, who were moved to jealousy by the success of Paul and Silas, he and several other "brethren" were severely handled by the mob. When the mob failed to find Paul and Silas, they dragged Jason and "certain brethren" before the politarchs, accusing Jason of treason in receiving into his house those who said "There is another king, one Jesus." The magistrates, being troubled, took security from them, and let them go. There are various explanations of the purpose of this security. "By this expression it is most probably meant that a sum of money was deposited with the magistrates, and that the Christian community of the place made themselves responsible that no attempt should be made against the supremacy of Rome, and that peace should be maintained in Thessalonica itself" (Conybeare and Howson, Paul). Ramsay (St. Paul the Traveler) thinks that the security was given to prevent Paul from returning to Thessalonica and that Paul refers to this in 1 Thessalonians 2:18. The immediate departure of Paul and Silas seems to show the security was given that the strangers would leave the city and remain absent (Acts 17:5-9). (2) Jason is one of the companions of Paul who unite with him in sending greetings to the Roman Christians (Romans 16:21). He is probably the same person as (1). Paul calls him a kinsman, which means a Jew (compare Romans 9:3; Romans 16:11, 21). S. F. Hunter Greek 2394. Iason -- Jason, the name of one, perhaps two, Christian Library Aristo of Pella. For, First of All, under King Seleucus, the Son of Antiochus the ... Thessalonica and Berea Paul and Silas in Macedonia Appendix iv. An Abstract of Jewish History from the Reign of ... Acts XVII The Syrian Persecution. 1 Thessalonians i. 3-Jan How After This, Selecting from all the Treatises which Contain ... Thesaurus Jason (5 Occurrences) Jason's (1 Occurrence) Menelaus Desolation (131 Occurrences) Unpersuaded (3 Occurrences) Onias Antiochians Sosipater (1 Occurrence) Thessalonica (8 Occurrences) Antiochus Resources What are the books of 1 and 2 Maccabees? | GotQuestions.org What is the Community of Christ (RLDS)? | GotQuestions.org What should we learn from the account of Paul and Silas? | GotQuestions.org Bible Concordance • Bible Dictionary • Bible Encyclopedia • Topical Bible • Bible Thesuarus Is Jason biblical?In Hebrew, Jason means “the Lord is salvation.” In the bible story, Jason housed Paul and Silas when they were in need of shelter.
Who was Jason in the Old Testament?Jason, Hebrew Joshua, (flourished 2nd century bce), Hellenistic Jewish high priest (175–172 bce) in Jerusalem under the Seleucid king Antiochus IV Epiphanes.
Who is Jason father in the Bible?Jason, in Greek mythology, leader of the Argonauts and son of Aeson, king of Iolcos in Thessaly. His father's half-brother Pelias seized Iolcos, and thus for safety Jason was sent away to the Centaur Chiron.
What is Saint Jason known for?Saint Jason, also referred to as Apostle Jason or the holy, glorious, all-laudable Apostle Jason, is known for being one of the Seventy Apostles. The Seventy Apostles, in addition to the original Twelve Apostles, were chosen by Jesus to travel in order to spread Christianity and form the Early Christian Church.
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Who is jason in the bible
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