GEBible — Godless Engineer's Bible App
They listened to him until he said that; then they lifted up their voice and said, “Rid the earth of this fellow, for he isn’t fit to live!”
As they cried out, threw off their cloaks, and threw dust into the air, the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that.
Acts 22:22-24 sits inside this longer paragraph.
They listened to him until he said that; then they lifted up their voice and said, “Rid the earth of this fellow, for he isn’t fit to live!”
As they cried out, threw off their cloaks, and threw dust into the air, the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that. When they had tied him up with thongs, Paul asked the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and not found guilty?”
They listened to him until he said that; then they lifted up their voice and said, “Rid the earth of this fellow, for he isn’t fit to live!”
As they cried out, threw off their cloaks, and threw dust into the air,
the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that.
They gave him audience vnto this worde and then lifte vp their voyces and sayde: a waye with soche a felowe from the erth: that is pitie that he shuld live.
And as they cryed and cast of their clothes and thrue dust into the ayer
the captayne bade him to be brought into the castle and commaunded him to be scourged and to be examined that he myght knowe wherfore they cryed on him.
And they heard him vnto this worde, but then they lift vp their voyces, and sayd, Away with such a fellow from the earth: for it is not meete that he should liue.
And as they cried and cast off their clothes, and threw dust into the aire,
The chiefe captaine commanded him to be led into the castle, and bade that he should be scourged, and examined, that he might knowe wherefore they cryed so on him.
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John Calvin 1540 · Public Domain On vv22, 24 22. Away with such a fellow. Luke showeth here…
22. Away with such a fellow. Luke showeth here how outrageously Paul’s sermon was interrupted. For they do not only oppress him with their crying, but they desire to have him put to death; where it doth also plainly appear how frenzy [frenzied] pride is. The Jews conceived so great good liking of themselves, that they did not only despise all the whole world in comparison of themselves, but they stood also more stoutly in defense of their own dignity than of the law itself, as if all religion did consist in this, that Abraham’s stock might excel all other mortal men. So now they rage against and rail upon Paul, because he said that he was sent to be the apostle of the Gentiles; as if God were bound by his own liberality to suffer the contempt of his power in the wicked and unthankful, on whom he bestowed excellent graces above all other. And it is no marvel if there were such fierceness and fury at that day among the Jews, seeing that being by all means wasted, and accustomed to suffer extreme reproaches at this day, they cease not, notwithstanding, to swell with servile pride. But these be fruits of reprobation, until God gather together the remnant according to Paul’s prophecy (Romans 11:5).
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv22–24 Stout and stubborn pride will neither itself embrace the…
Stout and stubborn pride will neither itself embrace the truth, neither suffer others to receive it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–24 22 And they gave him audience unto this word,…
22 And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.
Ver. 22. And they gave him audience] The Jews to this day will not hear of the Gentiles having any interest in their Messiah, they call us bastard Gentiles, and curse us Christians in their daily prayers, with a Maledic Domine Nazaraeis. Gog, curse the Nazarene. They stick not to say that rather than we should have any benefit by their Messiah, they would crucify him a hundred times over. Thus to this present they please not God, and are contrary to all men, 1Th 2:15. We must pity them and pray for them, as Psa 14:7. Lopez the traitor, at Tyburn, affirmed that he loved Queen Elizabeth as he loved Jesus Christ; which from a Jew was heard not without laughter. (Camd. Eliz.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv22–24 They gave him audience unto this word; they had…
They gave him audience unto this word; they had heard all the rest of St. Paul’s discourse without any gainsaying, either thinking it did not much concern them whether it were true or false, or else, being convinced of the truth of it, they were silent; but when the mercy of God unto any but themselves is mentioned, they are not able to bear with it. Though they themselves refused the offers of God’s mercy, yet they could not endure that it should be tendered unto others; especially that others should be preferred before them in the tendering of it.
Away with such a fellow from the earth; that is: Kill him; encouraging one another to so barbarous a murder, or exciting their rulers unto it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v22 Observe here, 1. With what patience the Jews heard…
Observe here, 1. With what patience the Jews heard the apostle’s discourse until he made mention to preach to them. Upon which they brake forth into fury and passion, and expressed their fury by throwing dust into the air, and casting off their clothes, as if they would presently stone him, whom they looked upon as the worst of villains, and unworthy to live: where we may remark at once both what a vile opinion the Jews had of the Gentiles, whom they called and accounted dogs, and what an high esteem they had of themselves, and a proud conceit of their own deservings, as if the favours of heaven belonged to none but themselves, who yet trampled upon them, when they were tendered to them.
Observe, 2. What a vile esteem these wicked Jews had of the holy and innocent apostle, who desired above all things to preach the glad tidings of the gospel to them, and longed most affectionately for the conversion and salvation of them. They account him the greatest villain upon earth, and unworthy to live upon it; but the good man had learnt (and let all the faithful ministers of Christ learn it after him) to take pleasure in reproaches, in persecutions, in necessities and distresses, for Christ’s sake. Away with such a fellow from the earth, it is not meet that he should live.
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Observe, 3. The pious prudence and innocent policy which the apostle uses for his own preservation: when they were about to bind him to a post, in order to the scourging of him, the apostle declares himself a free denizen of Rome, by being born in one of the cities which the Roman emperor had made free; accordingly St. Paul pleads for himself the privilege of a Roman citizen, who neither ought to be bound or beaten. Though we may not render evil for evil, yet we may right ourselves by all lawful means. Christ allows as much of the serpent as the dove in his servants, provided the subtilty of the one doth not destroy the simplicity of the other. The head of the serpent and the heart of the dove do best together; for as policy without piety is too subtle to be good, so piety without policy is too simple to be safe.
Observe, 4. How the chief captain, fearing that he had done more than he could answer, because it was death for any one in authority to violate the Roman privileges; therefore more out of fear than love, or more out of love to himself than the apostle, he looses St. Paul’s bonds.
Thence note, That when at any time the persecutors of the saints do desist from their bloody purposes, it is not out of love to them, but love to themselves.
Observe, lastly, The saints’ deliverances from affliction and persecution, whilst on this side heaven, are not total or final, but momentary and partial. The apostle was delivered from his chains, not from his confinement; though unbound, not set at liberty. Next day we find him before the great council, or Sanhedrin, and fresh bonds and afflictions abide him.
Little rest is to be expected by the members, and less rest by the faithful ministers, of Jesus Christ in this world: blessed be God, for the believing hopes of an eternal rest! where the fury of the persecutor, the injuries of the oppressor, shall cease for ever; where no sin shall affect us, no sorrow afflict us, no danger affright us; but we shall be perfectly like unto God, as well in purity an immortality.
In the mean time, may we, the ministers of God who are set for the defence of the gospel, bear the burden and heat of the day with patience and courage, resolution and constancy; may we gird up the loins of our minds, not accounting either our labours or our lives dear unto us, so that we finish our course with joy, and fulfil the ministry which we have received of the Lord, glorying in our reproaches for well-doing; yea, though we be accounted the filth of the world, and the offscouring of all things: for when the chief shepherd shall appear, we shall receive a crown of glory which fadeth not away.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v22 Paul was going on with this account of himself,…
Paul was going on with this account of himself, had shown them his commission to preach among the Gentiles without any peevish reflections upon the Jews, and we may suppose designed next to show how he was afterwards, by a special direction of the Holy Ghost at Antioch, separated to this service, how tender he was of the Jews, how respectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body; and then to show how wonderfully God had owned him, and what good service had been done to the interest of God's kingdom among men in general, without damage to any of the true interests of the Jewish church in particular. But, whatever he designs to say, they resolve he shall say no more to them: They gave him audience to this word. Hitherto they had heard him with patience and some attention. But when he speaks of being sent to the Gentiles, though it was what Christ himself said to him, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, and such a jealousy of them. Upon the mention of this, they have no manner of patience, but forget all rules of decency and equity; thus were they provoked to jealousy by those that were no people, Rom 10:19.
Now here we are told how furious and outrageous the people were against Paul, for mentioning the Gentiles as taken into the cognizance of divine grace, and so justifying his preaching among them.
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I. They interrupted him, by lifting up their voice, to put him into confusion, and that nobody might hear a word he said. Galled consciences kick at the least touch; and those who are resolved not to be rules by reason commonly resolve not to hear it if they can help it. And the spirit of enmity against the gospel of Christ commonly shows itself in silencing the ministers of Christ and his gospel, and stopping their mouths, as the Jews did Paul's here. Their fathers had said to the best of seers, See not, Isa 30:10. And so they to the best of speakers, Speak not. Forbear, wherefore shouldst thou be smitten? Ch2 25:16.
II. They clamoured against him as one that was unworthy of life, much more of liberty. Without weighing the arguments he had urged in his own defence, or offering to make any answer to them, they cried out with a confused noise, "Away with such a fellow as this from the earth, who pretends to have a commission to preach to the Gentiles; why, it is not fit that he should live." Thus the men that have been the greatest blessings of their age have been represented not only as the burdens of the earth, but the plague of their generation. He that was worthy of the greatest honours of life is condemned as not worthy of life itself. See what different sentiments God and men have of good men, and yet they both agree in this that they are not likely to live long in this world. Paul says of the godly Jews that they were men of whom the world was not worthy, Heb 11:38. And therefore they must be removed, that the world may be justly punished with the loss of them. The ungodly Jews here say of Paul that it was not fit he should live; and therefore he must be removed, that the world may be eased of the burden of him, as of the two witnesses, Rev 11:10.
III. They went stark mad against Paul, and against the chief captain for not killing him immediately at their request, or throwing him as a pry into their teeth, that they might devour him (Act 22:23); as men whose reason was quite lost in passion, they cried out like roaring lions or raging bears, and howled like the evening wolves; they cast off their clothes with fury and violence, as much as to say that thus they would tear him if they could but come at him. Or, rather, they thus showed how ready they were to stone him; those that stoned Stephen threw off their clothes, Act 22:20. Or, they rent their clothes, as if he had spoken blasphemy; and threw dust into the air, in detestation of it; or signifying how ready they were to throw stones at Paul, if the chief captain would have permitted them. But why should we go about to give a reason for these experiences of fury, which they themselves could not account for? All they intended was to make the chief captain sensible how much they were enraged and exasperated at Paul, so that he could not do any thing to gratify them more than to let them have their will against him.
IV. The chief captain took care for his safety, by ordering him to be brought into the castle, Act 22:24. A prison sometimes has been a protection to good men from popular rage. Paul's hour was not yet come, he had not finished his testimony, and therefore God raised up one that took care of him, when none of his friends durst appear on his behalf. Grant not, O Lord, the desire of the wicked.
V. He ordered him the torture, to force from him a confession of some flagrant crimes which had provoked the people to such an uncommon violence against him. He ordered that he should be examined by scourging (as now in some countries by the rack), that he might know wherefore they cried so against him. Herein he did not proceed fairly; he should have singled out some of the clamorous tumultuous complainants, and taken them into the castle as breakers of the peace, and should have examined them, and by scourging too, what they had to lay to the charge of a man that could give so good an account of himself, and did not appear to have done any thing worthy of death or of bonds. It was proper to ask them, but not at all proper to ask Paul, wherefore they cried so against him. He could tell that he had given them no just cause to do it; if there were any cause, let them produce it. No man is bound to accuse himself, though he be guilty, much less ought he to be compelled to accuse himself when he is innocent. Surely the chief captain did not know the Jewish nation when he concluded that he must needs have done something very bad whom they cried out against. Had they not just thus cried out against our Lord Jesus, Crucify him, crucify him, when they had not one word to say in answer to the judge's question, Why, what evil has he done? Is this a fair or just occasion to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and therefore he must be forced to tell?
VI. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all trials and punishments of this nature (Act 22:25): As they bound him with thongs, or leathern bands, to the whipping post, as they used to bind the vilest of malefactors in bridewell from whom they would extort a confession, he made no outcry against the injustice of their proceedings against an innocent man, but very mildly let them understand the illegality of their proceedings against him as a citizen of Rome, which he had done once before at Philippi after he had been scourged (Act 16:37), but here he makes use of it for prevention. He said to the centurion that stood by, "You know the law; pray is it lawful for you who are yourselves Romans to scourge a man that is a Roman, and uncondemned?" The manner of his speaking plainly intimates what a holy security and serenity of mind this good man enjoyed, not disturbed either with anger or fear in the midst of all those indignities that were done him, and the danger he was in. The Romans had a law (it was called lex Sempronia), that if any magistrate did chastise or condemn a freeman of Rome, indicta causa - without hearing him speak for himself, and deliberating upon the whole of his case, he should be liable to the sentence of the people, who were very jealous of their liberties. It is indeed the privilege of every man not to have wrong done him, except it be proved he has done wrong; as it is of every Englishman by Magna Charta not to be dis-seized of his life or freehold, but by a verdict of twelve men of his peers.
VII. The chief captain was surprised at this, and put into a fright. He had taken Paul to be a vagabond Egyptian, and wondered he could speak Greek (ch. 21:37), but is much more surprised now he finds that he is as good a gentleman as himself. How many men of great worth and merit are despised because they are not known, are looked upon and treated as the offscouring of all things, when those that count them so, if they knew their true character, would own them to be of the excellent ones of the earth! The chief captain had centurions, under-officers, attending him, ch. 21:32. One of these reports this matter to the chief captain (Act 22:26): Take heed what thou doest, for this man is a Roman, and what indignity is done to him will be construed an offence against the majesty of the Roman people, as they loved to speak. They all knew what a value was put upon this privilege of the Roman citizens. Tully extols it in one of his orations against Verres, O nomen dulce libertatis, O jus eximium nostrae civitatis! O lex Porcia! O leges Semproniae; facinus est vincere Romanum civem, scelus verberare - O Liberty! I love thy charming name; and these our Porcian and Sempronian laws, how admirable! It is a crime to bind a Roman citizen, but an unpardonable one to beat him. "Therefore" (says the centurion) "let us look to ourselves; if this man be a Roman, and we do him any indignity, we shall be in danger to lose our commissions at least." Now, 1. The chief captain would be satisfied of the truth of this from his own mouth (Act 22:27): "Tell me, art thou a Roman? Art thou entitled to the privileges of a Roman citizen?" "Yes," says Paul, "I am;" and perhaps produced some ticket or instrument which proved it; for otherwise they would scarcely have taken his word. 2. The chief captain very freely compares notes with him upon this matter, and it appears that the privilege Paul had as a Roman citizen was of the two more honourable than the colonel's; for the colonel owns that his was purchased: "I am a freeman of Rome; but with a great sum obtained I this freedom, it cost me dear, how came you by it?" "Why truly," says Paul, "I was free-born." Some think he became entitled to this freedom by the place of his birth, as a native of Tarsus, a city privileged by the emperor with the same privileges that Rome itself enjoyed; others rather think it was by his father or grandfather having served in the war between Caesar and Antony, or some other of the civil wars of Rome, and being for some signal piece of service rewarded with a freedom of the city, and so Paul came to be free-born; and here he pleads it for his own preservation, for which end not only we may but we ought to use all lawful means. 3. This put an immediate stop to Paul's trouble. Those that were appointed to examine him by scourging quitted the spot; they departed from him (Act 22:29), lest they should run themselves into a snare. Nay, and the colonel himself, though we may suppose him to have a considerable interest, was afraid when he heard he was a Roman, because, though he had not beaten him, yet he had bound him in order to his being beaten. Thus many are restrained from evil practices by the fear of man who would not be restrained from them by the fear of God. See here the benefit of human laws and magistracy, and what reason we have to be thankful to God for them; for even when they have given no countenance nor special protection to God's people and ministers, yet, by the general support of equity and fair dealing between man and man, they have served to check the rage of wicked and unreasonable illegal men, who otherwise would know no bounds, and to say, Hitherto it shall come, but no further; here shall its proud waves by stayed. And therefore this service we owe to all in authority, to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peaceable - to live quiet and peaceable lives in all godliness and honesty, Ti1 2:1, Ti1 2:2. 4. The governor, the next day, brought Paul before the sanhedrim, Act 22:30. He first loosed him from his bands, that those might not prejudge his cause, and that he might not be charged with having pinioned a Roman citizen, and then summoned the chief priests and all their council to come together to take cognizance of Paul's case, for he found it to be a matter of religion, and therefore looked upon them to be the most proper judges of it. Gallio in this case discharged Paul; finding it to be a matter of their law, he drove the prosecutors from the judgement-seat (Act 18:16), and would not concern himself at all in it; but this Roman, who was a military man, kept Paul in custody, and appealed from the rabble to the general assembly. Now, (1.) We may hope that hereby he intended Paul's safety, as thinking, if he were an innocent and inoffensive man, though the multitude might be incensed against him, yet the chief priests and elders would do him justice, and clear him; for they were, or should be, men of learning and consideration, and their court governed by rules of equity. When the prophet could find no good among the poorer sort of people, he concluded that it was because they knew not the way of the Lord, nor the judgments of their God, and promised himself that he should speed better among the great men, as the chief captain here did, but soon found himself disappointed there: these have altogether broken the yoke, and burst the bonds, Jer 5:4, Jer 5:5. But, (2.) That which he is here said to aim at is the gratifying of his own curiosity: He would have known the certainty wherefore he was accused of the Jews. Had he sent for Paul to his own chamber, and talked freely with him, he might soon have learned from him that which would have done more than satisfy his enquiry, and which might have persuaded him to be a Christian. But it is too common for great men to affect to set that at a distance from them which might awaken their consciences, and to desire to have no more of the knowledge of God's ways than may serve them to talk of.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv22–24 The chief captain commanded him to be brought into…
The chief captain commanded him to be brought into the castle,.... Into the inside of it; for till now he was upon the top of the stairs, or steps, which led up to it; which might be done in order to save him from the rage of the people, and that he might privately examine him, and get the true state of his case, though he took a very wrong and unjustifiable method to do it in, as follows:
and bade that he should be examined by scourging; he gave a centurion, with some soldiers, orders to scourge and whip him, and to lay on stripes more and harder, until he should tell the whole truth of the matter, and confess the crime or crimes he was guilty of, which had so enraged the populace:
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that he might know wherefore they cried so against him; for though he had rescued him out of their hands, when they would in all likelihood have beat him to death; and though he took him within the castle to secure him from their violence; yet he concluded he must be a bad man, and must have done something criminal; and therefore he takes this method to extort from him a confession of his crime, for which the people exclaimed against him with so much virulence.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv22–23 And they heard him to this word - Till…
And they heard him to this word - Till he began to speak of his mission to the Gentiles, and this too in such a manner as implied that the Jews were in danger of being cast off.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv22–24 Verse 22. They gave him audience unto this word]…
Verse 22. They gave him audience unto this word] Namely, that God had sent him to the Gentiles: not that they refused to preach the law to the Gentiles, and make them proselytes; for this they were fond of doing, so that our Lord says, they compassed sea and land to make a proselyte; but they understood the apostle as stating that God had rejected them, and called the Gentiles to be his peculiar people in their place; and this they could not bear.
Away with such a fellow] According to the law of Moses, he who attempted to seduce the people to any strange worship was to be stoned, De 13:15. The Jews wished to insinuate that the apostle was guilty of this crime, and that therefore he should be stoned, or put to death.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22–23 Act 22:22. And they gave him audience — Heard…
Act 22:22. And they gave him audience — Heard him with quietness and attention; unto this word — Till he began to speak of his mission to the Gentiles, and this in such a manner as implied that the Jews were in danger of being cast off; but no sooner did he mention this, than the multitude, especially such of them as had come from Asia, became instantly perfectly enraged, and cried out with vehemence, Away with such a fellow from the earth — Such an impudent blasphemer; for it is not fit that he should live — Any longer upon it, since he shows himself to be such a traitor to God, and an enemy to his chosen people, in pretending to have a commission to go and preach to the ignorant and reprobated Gentiles. Thus the men that have been the greatest blessings of their age, have often been represented, not only as the burdens of the earth, but as the pests of their generation. He who was worthy of the greatest honours in life is condemned as not worthy of life itself!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv22–24 And they gave him audience - They heard him…
And they gave him audience - They heard him patiently.
Unto this word - The word “Gentile.”
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Away with such a fellow - Greek: “take such a man from the earth,” that is, “put him to death.” It is language of strong indignation and abhorrence. The reasons of their induction were, not that they supposed that the Gentiles could not be brought into covenant with God, for they would themselves compass sea and land to make one proselyte, but:
That they believed that Paul taught that they might be saved without conforming to the Law of Moses; and, His speech implied that the Jews were more hardened than the Gentiles, and that he had a greater prospect of success in bringing them to God than he had in regard to the Jews.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv22–23 This word. That is, until he told them that…
This word. That is, until he told them that God had sent him to preach to the Gentiles, whom they could not bear to hear preferred before themselves. Not that the Jews forbad preaching to the Gentiles; on the contrary, our Saviour reproached the Pharisees, that they would go over land and sea for the sake of making one proselyte. They were likewise enraged that St. Paul had not laid on the Gentiles the heavy yoke of the law. (Calmet) --- Hence they exclaim: take away this wicked man from amongst us, for it is a sin to let him live. (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v22 22 And [But] they gave him audience [listened to…
B.—THE APOSTLE IS INTERRUPTED BY THE PASSIONATE CRIES OF THE PEOPLE, AND IS IN DANGER OF BEING SCOURGED BY ORDER OF THE MILITARY AUTHORITY, BUT IS PROTECTED BY HIS ROMAN CITIZENSHIP
Act_22:22-29
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22 And [But] they gave him audience [listened to him] unto this word, and then lifted up their voices [voice, τ. φωνὴν αὑτῶν], and said, Away with such a fellow [such a one, τὸν τοιοῦτον] from the earth: for it is [was9] not fit that he should live. 23And [But] as they cried out, and cast off [tossed up] their clothes [garments], and threw dust into the air, 24The chief captain [tribune] commanded him to be brought into10 the castle [barracks], and bade [said, εἰπὼν] that he should be examined [tortured] by scourging; that he might know wherefore [ascertain for what reason] they cried so [thus, ὅυτως] against him. 25And as they bound him with thongs [But when they11 stretched him out before the thongs], Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman [a Roman citizen], and uncondemned? 26When the centurion heard that, he went and told the chief captain [tribune], saying, Take heed what thou doest; [saying, What art thou about to do?]12 for this man is a Roman [a Roman citizen]. 27Then the chief captain came [the tribune went to him], and said unto him, Tell me, art thou13 a Roman [citizen] ? He said, Yea. 28And the chief captain [tribune] answered, With a great [For a considerable] sum obtained I this freedom [this right of citizenship]. And [But] Paul said, But I was free born [But I was such already by birth]. 29Then [Therefore, οὖν] straightway they departed [withdrew] from him which should have examined [who were about (οἱ μέλλοντες) to torture14] him: and the chief captain [tribune] also [om. also] was afraid, after he knew [had ascertained] that he was a Roman [citizen], and [om. and] because he had bound him.
EXEGETICAL AND CRITICAL
Act_22:22-23. And they gave him audience unto this word.—Paul’s word that Christ had sent him to the Gentiles, aroused anew the fanatical zeal of his hearers. [“This word, not the word Gentiles … for it is not the last word in the Greek sentence … but the last part of Paul’s discourse, in which he undertook to justify his mission to the Gentiles on the ground of an express divine command, etc.” (Alexander).—Tr.]. They interrupted him at this point by loud cries, which were intended to drown the sound of his voice (ἐπῆραν τ. φων.). Τὸν τοιοῦτον, i.e., a man of such a character. Meyer understands the imperfect καθῆκεν [see note 1, appended to the text, above.—Tr.] as referring to the circumstances mentioned in Act_21:31, when Paul was in danger of being killed; the sense would then be: “He should not have been rescued,—his life should not have then been saved.” [“He should have long since been killed; non debebat, or, debuerat vivere.” (Winer, Gram. § 41. a. 2.).—“Claudius Lysias should not have rescued him.” (Conyb. and H. ΙΙ. 266, and n. 5.).—“The sense will then be, ‘We were right at first, it was not fit that he should live, as we declared before.’ ” (Alex.).—Tr.]. But the meaning rather seems to be: “He forfeited his life long ago.” Κραυγάζειν indicates inarticulate cries which the multitude uttered. [Ῥιπτ. τ. ἱματ., “not throwing off their garments, as a preparation for stoning Paul (Grot., Mey.), for he was now in the custody of the Roman captain; but throwing them up, tossing them about, as a manifestation and an effect of their incontrollable rage.” (Hackett).—Tr.]. They tossed up their clothes, and threw dust into the air; by these wild gestures, which indicated their fury, they implied that they would themselves gladly accomplish all that they meant, when they cried: “Away with him from the earth!”
Act_22:24-25. a. The chief captain commanded.—The Roman commander was now satisfied that he could accomplish nothing under present circumstances, and, accordingly, gave directions that the prisoner should be conducted from the stairs (Act_21:39) on which he had stood while he was speaking, into the barracks, that is, into the interior of the tower of Antonia. [The tribune, who was unacquainted with the language of the country, did not understand the apostle, and could not comprehend the cause of the exasperation of the people. (de Wette).—Tr.]. He concluded that the fury of Paul’s hearers must have been aroused by some crime which he had committed, but not yet confessed; hence he commanded that the apostle should be beaten with a scourge, as an instrument of torture, in order to compel him to confess his crime (ἀνετάζειν, to put to the question). [Judicial torture, for the purpose of eliciting a confession, has acquired a euphemistic name, the application of the rack, etc., being known in history as putting men to the question. (Alexander).—Flagra in habendis quæstionibus apud Romanos usitata erant, e. g., Tac. Hist. IV. 27. Ἀνετάζειν, ut ἐτάζειν, proprie significat inquirere, percontari, quocunque modo hoc fiat … deinde notat per tormenta habere quæstionem de aliquo, ut hoc loc.; hinc torquere, ut Sap. (Σοφ. Σαλ. Apocr.) Act_2:19, βασάνῳ ἐτάσωμεν αὐτὸν. (Kuinoel).—Tr.]. In consequence of this command, the apostle was at once tied to a post, in order to be exposed to the blows of the scourge. Προέτ. τοῖς ἱμᾶσι cannot mean: “they bound him with thongs” (Luther, and others [Calvin, Vulg., Engl. version, etc.—Tr.], as there would have, in that case, been no reason for prefixing the definite article to ἱμᾶσι; these ἱμάντες must necessarily be assumed to be identical with the μάστιγες mentioned in Act_22:24, the scourge being, in fact, made of thongs. According to this interpretation, the definite article is very appropriately employed. They stretched him before the thongs (already mentioned), as the object towards which these were to be directed. [The προ in the verb, alludes to the position of the prisoner—bent forward, and tied with a sort of gear made of leather to an inclined post. (Alford).—“They stretched him out for the whips, i. e., in a suitable position for receiving them.” (Alex.).—Tr.]. The plural, προέτειναν, refers to the soldiers who were ordered to inflict the punishment.
b. Is it lawful for you, etc.—Before the order was executed, the apostle offered a protest in the form of a question, addressed to the centurion who superintended the proceedings. The question implies, as Chrysostom has already remarked, that the law would be violated in two respects, if the scourging which had been ordered, should actually take place. They would, in the first place, punish the prisoner before he had been tried and sentenced (ἀκατάκριτον—μαστίζειν), for the scourging was actually a punishment, and not simply a feature belonging to the trial; hence the beginning of the trial would have been the infliction of the punishment. In the second place, Paul asserts his privilege as a civis Romanus; the Roman citizen was exempted, according to the lex Porcia and the leges Semproniæ, from the punishment of scourging, even if he was convicted of a crime; scourging was the punishment of a slave. [On Paul’s Roman citizenship, see Exeg. note on Act_16:35-40 a.—Tr.].
Act_22:26-29. When the centurion heard that.—The commander, after receiving the report of the centurion, came forward himself in order to inquire personally respecting the fact that his prisoner was a Roman citizen. [“Lysias was both astonished and alarmed. He knew full well that no man would dare to assume the right of citizenship if it did not really belong to him.—Such pretensions were liable to capital punishment. Suet. Claud. 25.” (Conyb. and H. II. 267, 268).—“The chiliarch was probably surprised that one of Paul’s appearance should possess the right at all,” etc. (Alexander).—Tr.]. Σὺ ̔Ρωμ. εἶ; full of wonder, he asks in an emphatic manner: “Thou art a Roman citizen?” Κεφάλαιον literally means a capital. [“We learn from Dio Cassius, that the civitas of Rome was, in the early part of the reign of Claudius, sold at a high rate, and afterwards for a mere trifle.” (Conyb. loc. cit.).—Tr.]. The alarm of the tribune arose from the circumstance that the act of fettering a Roman citizen was punishable by law, when it was done with violence, and before the proof was furnished that a penal act had been committed.
DOCTRINAL AND ETHICAL
1. It was not so much Paul’s open and fearless confession of Jesus, viewed in itself, as his call to be the apostle of the Gentiles, that led to the interruption of his discourse, and to this outbreak of deadly fury on the part of the people. It is precisely the prominent and peculiar feature of his mission, that subjects him to suffering.
2. A Roman privilege protects the apostle of Christ; it had autonomically grown up in the way in which God suffered the Romans to walk (Act_14:16). Such a privilege, enjoyed by a particular class, was altogether pagan and aristocratic in its character; still, it is now employed as the means for rendering a service to a messenger of God.
HOMILETICAL AND PRACTICAL
Act_22:22. And they gave him audience unto this word.—The envy of the Jews now vents itself; they were unwilling themselves to enter the kingdom of God, and violently opposed the entrance of others—of the Gentiles [Mat_23:13]. (Rieger).—Paul had delivered a very instructive and powerful discourse; nevertheless, he accomplished nothing. Its results were madness and fury, revenge and malice, on the part of his hearers, This case teaches us to form our opinion of a sermon with great caution, and not to measure its value by its visible fruits. (Ap. Past.).—Away with such a fellow from the earth.—These were words of madness, which Jesus Himself heard from His people. We plainly see that the apostle did not exaggerate, when he said of himself and his brethren that they were regarded as the filth of the world, and as the off-scouring of all things [1Co_4:13]. (Ap. Past.).
Act_22:23. Cast off their clothes, and threw dust into the air.—These were alarming preparations for the process of stoning [but see the Exeg. note on this passage.—Tr.]. They still present, even in our day, an image of man, when the madness of passion controls him. He rends his clothes, casts off the last remnant of shame and modesty, and exhibits himself, without disguise, in his brutal nakedness; he throws up dust, in order to sully all that is bright and beautiful, to pollute all that is noble, and to delude himself.—“It is dangerous to awaken the lion; the tiger’s tooth is destructive; but the most terrible of all terrors, is—man in his delusion.” (Schiller).
Act_22:24. Bade that he should be examined by scourging; that he might know, etc.—During a tumult, the infliction of the punishment is usually the beginning of the trial. At such times, even wise men may commit serious errors. To scourge, and only afterwards investigate the case—such is the practice of the world. It condemns that which it does not understand, and passes sentence on him whom it has not convicted. But be of good cheer, O Christian, when this is thine own experience. Another day of judgment awaits thee, when God Himself will judge, and when He will review and annul all those unrighteous sentences and decrees, which had here been passed. A very different decision will then be proclaimed. (Wisd. of Son_6:4-5).—But thou, O earthly judge, consider the case well, and adopt every precaution, if thou wouldst not have the burden of innocent blood on thy conscience. (Starke).
Act_22:25. Is it lawful, etc.?—A Christian is at liberty to appeal to the law and to his rights, in order to escape unjust and violent treatment. When Christians are obliged to reside in the Roman empire—or in Turkey—they may, with a good conscience, appeal for protection to the laws of such countries, as far as these are sanctioned by God, and by nature, 1Th_5:21. (Starke).—If such a privilege as citizenship, in any earthly kingdom, possesses this great value, how precious the privilege of the children of God must be, who have, in consequence of their new birth, become the citizens of heaven! [Πολίτευμα, Php_3:20.—Tr.]
Act_22:28. And Paul said, But I was free born.—Nor should the Christian despise the privileges and advantages of birth, but conscientiously avail himself of them, in promoting the honor of God, and the welfare of his neighbors, 1Co_10:33. (Starke).
Act_22:29. And the chief captain also was afraid, etc.—The whole multitude had cried: “Away with such a fellow, etc.” (Act_22:22), and yet the apostle now inspires the chief captain himself with fear. Thus the Lord exalts his servants, even when they seem to have been crushed. While they bear the image of the cross in humility and ignominy, the image of the Saviour, which decorates them, invests them with such honor and authority, that even ungodly men are alarmed, and withdraw from them. (Ap. Past.).
ON THE WHOLE SECTION, Act_22:22-29.—The apostle’s danger, and his deliverance: I. The danger (a) originated in his testimony to the truth, Act_22:22, and comp. Act_22:18; Act_22:21; (b) was caused by the intolerant pride of the Jews; and (c) threatened a fatal issue, Act_22:22-23. II. The deliverance, was effected because (a) the Roman commander was governed by a sense of justice, (b) the apostle possessed the privileges of a citizen, and (c) a new opportunity for vindicating himself was afforded, Act_22:30. (Lisco.)
Righteousness exalteth a nation: but sin is a reproach to any people [Pro_14:34]. (id.).
Paul, a model as a noble sufferer: I. By the manner in which he endures unavoidable sufferings; (a) he observes silence, Act_22:22 ff.; (b) he forgives, Act_22:23; (c) he calmly suffers, Act_22:24. II. By the manner in which he averts an unnecessary humiliation; (a) he does not seek martyrdom; (b) he cautions the magistrate not to abuse his power; (c) he retains, in its integrity, the consciousness of his dignity as a man. (id.).
The infuriated people of Jerusalem, an impressive illustration of fanaticism: showing that fanaticism, I. Dishonors God, in whose service it claims to be zealous; II. Maltreats the innocent, whom it has selected as its victims; III. Degrades itself, by converting men into wild beasts, Act_22:22-23.
Is it lawful for you to scourge a man that is a Roman, and uncondemned?—a word proceeding from the mouth of God, as a warning addressed to tyrants; it reminds them, I. Of the inalienable rights of man; II. Of the sacred honor of the citizen; III. Of the inviolable dignity of the Christian.
The sacred character of a servant of God: I. When he is violently assailed, he may protest, with gentleness and humility, Act_22:25; comp. Joh_18:23. II. When he is exposed to external ill treatment, the inner man remains inviolate, Act_6:15. III. When he is trodden in the dust, he shall be crowned with eternal honor, Mat_5:11-12,
The inalienable nobility of the children of God: it is, I. Acquired through regeneration, Act_22:28; II. Attested by the Spirit of God, who bears witness with our spirit, that we are the children of God [Rom_8:16]; III. Proved in trials and temptations, Act_22:23 ff.; IV. Renewed in heaven, where they shall appear with Christ in glory, Col_3:4.
The exalted privileges of a citizen in the kingdom of God: I. He has no reason to fear the powers of the world; (Paul entertains no fear in the presence of the Roman officer; the latter, on the contrary, fears him, Act_22:29). II. The blows which the world attempts to inflict, cannot reach him; (a citizen of Rome could not be legally scourged; a citizen of Christ is not exempt, it is true, from the strokes of affliction and the scourge of persecution, but these neither pain nor dishonor him). III. He is not bound by the judgment of the world; (Paul appeals from the commander, when governed by false impressions, to the same man, when he possesses a knowledge of the facts, and, ultimately, appeals to the emperor himself. The Christian appeals from the judgment of the world to the tribunal of his heavenly King.)
The Christian values, but does not overvalue his civil rights: I. He does not scorn to avail himself of the advantages connected with his birth, Act_22:28, but he knows that they are of no value without nobility of soul. II. He does not sacrifice the rights which the law recognizes, Act_22:25, but he claims them in a gentle and an humble spirit. III. He demands the protection of the government, Act_22:25, but his confidence is primarily fixed on the Lord of lords, and King of kings, Act_22:21.
Footnotes:
[9]Act_22:22. All the uncial manuscripts without exception [A. B. C. D. E. G. H., also Cod. Sin.] exhibit the imperfect, viz.: καθῆκεν. The participle, καθῆκον [of text. rec.] is found only in minuscules, and is a later correction, as the meaning of the imperfect was not apprehended.
[10]Act_22:24. [For ἄγεσθαι, of text. rec., with G. H., many recent editors read εἰςάγεσθαι, with A. B. C. D. E. Cod. Sin. Vulg. (induci.).—Tr.]
[11]Act_22:25. The plural προέτειναν, or προέτεινον [for which forms see Winer, § 13.1], is doubtless genuine; [found in A. B. C. D. E. G. Cod. Sin. Vulg.]. The singular, προέτεινεν [of text. rec.], occurs only in some minuscules. [H. exhibits προςέτεινεν. The singular was substituted, as better suited to ὁ χιλίαρχος of Act_22:24. (Meyer). The plural is adopted by recent editors generally.—Tr.]
[12]Act_22:26. ̔́Ορα, [of text. rec.] before τί, is not so well attested, that it could be regarded as any thing else than a gloss. [It is found in D. G. H., but not in A. B. C. E. Cod. Sin. Vulg. (Quid acturus es?); it is dropped by recent editors.—Tr.]
[13]Act_22:27. εἰ before σύ [of text. rec.] is supported by only one uncial manuscript [G.], whereas in all the others [A. B. C. D. E. H. Cod. Sin.], the question begins with σύ. [Vulg. si tu. etc.—Tr.]
[14]Act_22:29. [In Act_22:24, μάστιξιν ἀνετάζεσθαι is rendered by the English translators: that he should be examined by scourging; in the present verse, the 29th, ἀνετάζειν (act.), without μάστ., is rendered: which should have examined. Here they propose in the margin the word tortured for examined. See the Exeg. note on the verse, below.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv22, 24 gave him audience to this word . . .…
gave him audience to this word . . . then . . . Away with such a fellow from the earth, &c.--Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv22–24 22. Unto this word—Spellbound by the apostle’s patriotic Hebrew,…
22. Unto this word—Spellbound by the apostle’s patriotic Hebrew, they listened intently until this word Gentiles, springing up like a sudden serpent, transformed them all to serpents. The word Gentiles does not in the Greek come last in the sentence, but it was the word in the last sentence that stung them to madness.
Not fit that he should live—An exclamation of indignation at his escape; the starting point of the ensuing purpose of assassination.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–24 22–29. Fury of the Jews. The Chief Captain orders…
22–29. Fury of the Jews. The Chief Captain orders Paul to be scourged, but on hearing that he is a roman, recalls the order in alarm
22. unto this word] It is probable that, though listening, they were not well-pleased at some things which they heard. Their pent-up feelings broke into instant execration at the hated word.
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and then lift up] The Rev. Ver. omits “then” for which there is no word in the original, but it is needed for the English sense, and would be therefore better retained.
for it is not fit] The best authorities read “It was not fit.” And this no doubt expresses the feeling of the mob. They had listened for a time, but when the speaker made mention of “the Gentiles” they were at once clear that he ought long ago to have been destroyed. He had been all along a man who was not fit to live.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–24 (22) Away with such a fellow from the earth.—The…
(22) Away with such a fellow from the earth.—The scene was ominously like that in which St. Stephen’s speech ended. Immediate execution without the formality of a trial—an eager craving for the blood of the blasphemer—this was what their wild cries demanded and expressed. On the words themselves, see Note on Act_21:36.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22–24 They for then, A.V.; voice for voices, A.V. Unto…
They for then, A.V.; voice for voices, A.V. Unto this word. They could not bear the idea of the Gentiles being admitted into the kingdom of God. It was a blow to their pride of exclusiveness. The leveling-up of the Gentiles seemed to be as intolerable as the leveling-down of themselves, as spoken of e.g. Isa_1:10; Eze_16:45, etc.
Vers. 22-29. Danger and deliverance.
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At length the latent envy of the Jewish audience breaks forth. "Away with such a man from the earth!
I DANGER INCURRED IN WITNESS FOR THE TRUTH, (Vers. 2227.) The wild force of fanaticism has to be encountered again and again. These scenes are a warning against fostering it. It dishonors God, under the pretext of jealousy for his honor; ill treats the innocent; disgraces itself, turning men into wild beasts.
II DIVINE DELIVERANCE OF THE SERVANT OF GOD.
1. It is brought about by the right feeling of the Roman captain, together with the civil privileges of the apostle. And he obtains a new opportunity for self-justification.
2. It tends to illustrate his character. The violence offered to him elicits a gentle and lowly reply. (ver. 25; Joh_18:23) Outwardly ill treated, he remains inwardly unhurt. Momentarily trodden in the dust, he rises to eternal honors.
III THE NOBILITY OF THE CHILDREN OF GOD. It is acquired by the new birth. It is sealed by the Spirit of God. It is proved by trial, conflict, and affliction. It appears in full glory in the heavenly state. Their privileges are exemption from fear in the presence of the powers of this world; inviolate safety from the violence of evil men; independence of the judgment of the world. "Now are we the sons of God, and it doth not yet appear what we shall be. J.
Vers. 22-30. Rescue of the prisoner and reference of his cause to the Jewish Sanhedrim.
Notice
I THE POWER OF PREJUDICE. The very word "Gentile" exasperates Jews, yet they were separated from Gentiles, not to hate them, but to save them.
II The close connection between IGNORANCE AND VIOLENCE. Knowledge helps patience; patience promotes knowledge.
III THE CRUELTY OF POWER when it is exercised without righteousness. Torture was at once a confession of weakness and a violation of the rights of man. Law can need no cruelty to support it. It must be based upon truth and benevolence, or it is not righteous law. While the noisy tumult of the mob showed the corrupt state of the Jewish nation, the scene in the castle revealed the imperfection and worthlessness of mere human rule. Both facts were the cries of the world for the kingdom of God.
IV THE INFLUENCE OF TRUE RELIGION in enlightening the mind, calming the feelings, strengthening the will, and preparing the man for trials. The example of Paul one of exalted self-possession and heroism, together with astonishing intelligence and discernment of character. The thought of using his Roman citizenship at that moment was doubtless a suggestion of God"s Spirit.
V PROVIDENCE in the government of the world. The Roman state needed to prepare the way for the gospel. The two citizenships of the earthly kingdom, of the heavenly, compared in the two men, Lysias and Paul. Little the parents of the apostle could have anticipated how that Roman privilege would work into his history. We should give our children all we can to prepare them for future life. Grace and providence work together. The world"s alarm opens the way for the gospel.
VI THE REAL CONFLICT, not between Christianity and political power, but between true and false religion. The chief priests and the council face to face with the representative of Christ. A corrupted Judaism must be swept out of the way. After that is done, then Christianity will be ready for its still greater mission to evangelize the whole world, beginning with the Roman empire. The three parties represented the Christian, the rabbinical, the heathen. R.
Vers. 22, 23. The unreasoning excitement of crowds.
The action of this crowd is in most respects similar to that of crowds in all ages and in all districts; but in some of its features it was characteristically Eastern. "A great similarity appears between the conduct of the Jews when the chief captain of the Roman garrison at Jerusalem presented himself in the temple, and the behavior of the Persian peasants when they go to court to complain of the governors under whom they live, upon their oppressions becoming intolerable. Sir John Chardin tells us respecting them, that they carry their complaints against their governors by companies, consisting of several hundreds, and sometimes of a thousand; they repair to that gate of the palace near to which their prince is most likely to be, where they begin to make the most horrid cries, tearing their garments, and throwing dust into the air, at the same time demanding justice. The king, upon hearing these cries, sends to know the occasion of them. The people deliver their complaint in writing, upon which he lets them know that he will commit the cognizance of the affair to some one by whom justice is usually done them" (Paxton). Compare the excitement of the multitudes assembled in the Ephesian theatre. (Act_19:29-34)
I THE PERILOUS INFLUENCE OF POPULAR SENTIMENT. Masses readily take up prejudices and give way to mere feeling, and so are led to do terrible things. Illustrate from the riots of country towns in the older election-times, when the people were excited by political sentiment; or by the violent scenes of the French Revolution. It is usually true of all mobs that "the more part knew not wherefore they were come together." Sentiment is valuable as giving tone and feeling to action, but sentiment alone can never be allowed to decide and control action, because it tends to make a man at once passionate and weak. There is no wise decision, no calm judgment, no definite purpose, no solid strength of will, and so sentiment leads men to do things of which they are afterwards ashamed, to forget the reasonable claims of others, and to commit great social wrongs. The Christian man"s duty, wherever his lot may be cast, is:
1. To strive against yielding to popular sentiments on
(1) social,
(2) political,
(3) religious subjects, as injurious to his own spiritual life, and likely to make him unjust toward others.
2. To use his influence to check public excitement, and to disseminate right principles. In religious spheres, yielding to "sentiment" has often been the cause of public and private persecution. In common life, reason is the proper check of sentiment. In religious spheres, the revelation given us in God"s Word, and the direct illuminations of God"s Spirit, are the proper checks. Illustrate how, in religious spheres, untempered sentiment has often developed into "mania.
II THE RESPONSIBILITY OF ALL POPULAR LEADERS. They gain their power by appeal to sentiment. Illustrate from the incidents of the text. The leaders of the Judaic party knew perfectly well that they had no case against the apostle, but they appealed to the prejudice of the people, and excited their feeling into passion, which might have led to St. Paul"s death within the temple courts. Opportunity is here given to speak of the valuable work done by the revivalist and the missioner, and at the same time of the responsibility of such workers, in the influence they gain over masses of people. So far as their work is merely an appeal to sentiment, it can exert but a passing, and only too possibly a mischievous, influence. So far as they become teachers of the truth and persuaders of men to duty, their work will be permanent and blessed. The Crusades illustrate the sway of the masses by sentiment; the Reformation the sway of the masses by truth.
III THE HOPELESSNESS OF REASONING WITH EXCITED CROWDS. St. Paul tried, but he found it vain: they were carried away by the mere sound of the word "Gentiles." Compare the scheme of the town-clerk at Ephesus. Excited masses can only be interested until their passion dies down, or dispersed by physical force. Reasoning is of no use until men have become reasonable. Show that Christ never works upon the mere crowd. He and his servants make their appeal to men who have their power of reason. They use emotion and affection, but in subordination to reason. They work by the enthusiasm of numbers, but subordinate this influence to the enforcement of the saving truth. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22, 24 And they gave audience unto this word, and then…
Act_22:22-23
And they gave audience unto this word, and then lifted up their voices.
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The point of secession
Paul was listened to attentively until he came to the word Gentiles. How some words madden men! We are not offended by the word Gentiles, otherwise we should be offended by our own name; but the Jews were the enemies of the Gentiles, and they have written oaths that they themselves would rather not have any Messiah than one that had a kindly feeling towards the heathen; and their books are full of cursing against all men who were not Jews. This explains the fury of the mob: so long as Paul had a tale to tell they listened to him. Paul--a wise rhetorician--kept the burning word until the very last, but, like a man skilled in speech, he got it quite out. Its very place is a stroke of genius; it is the last word, but the moment it was uttered it was like a spark thrown into a magazine of gunpowder.
I. It is curious to observe is the New Testament the points at which audiences break away from the speakers.
1. Take the case of Christ. In Joh_6:66, we read, From that time many of His disciples went back, and walked no more with Him--the time of spiritual revelation. So long as there were parables to hear, and loaves and fishes to be divided, and miracles to be wondered at, there was no turning away; but when the Lord became intensely spiritual then they left Him. This is a point which is often forgotten. We are often told, Preach like Jesus, and the people will hear you gladly; whereas the truth is that the moment Christ left the elements of teaching and came to deal with the real and eternal purpose of His teaching, the people left Him. That must be the result of spiritual preaching everywhere. The world does not want spiritual preaching. If we were to speak spiritually, the churches would be empty: we are obliged to keep on the outside, and show the great stones of the temple; we dare not go inside and touch the altar.
2. The Athenians left Paul at another point. They listened to him with more or less interest when he made his great speech upon Mars hill, but the moment he began to speak about the resurrection, some mocked, etc. They did not want to hear about the resurrection; they wanted philosophy, speculation, high discourse, poetry.
3. In this particular instance another point of departure is chosen. The Jews listened to Paul so long as he confined himself to matters which were more or less of a purely Jewish kind, but the moment he said Gentiles they went mad.
II. The great teaching of this review is that all men part company with their teachers at certain points. The point is not always the same: some remained with Jesus, notwithstanding the spirituality of His teaching; some heard about the resurrection of the dead with comparative interest; others could hear about the Gentiles with mental composure. But there are points at which we all fly off, which would dissolve this assembly in a moment. Men always like to listen to themselves preaching. Who dare speak the new word? Look at this particular case: the disease under which these people were suffering was the eternal disease of humanity--narrow-mindedness. The man who could entertain a kindly interest towards the Gentiles was a fellow not fit to live. That was called religious earnestness, contention for the faith once delivered to the saints! Have we learned Christs great lesson: Other sheep I have, which are not of this fold; them also I must bring? Have we left the ninety-and-nine accepted ideas in the wilderness and gone out after that which is lost, until we find it? I do not ask for new truth, for there is none and can be none; I ask for great-heartedness that will listen to all kinds of people, hoping that they will drop one word which the great Teacher can take up and magnify into a gospel. If any man has a prophecy, let us hear it; if any man has a new reading of the old Book, let us hear him. A tone may be a lesson; an emphasis may be equal to a revelation. The only condition of mind which Jesus Christ can approve is a condition of all hopeful love. (J. Parker, D. D.)
An audience too prejudiced to be convinced
These verses are a sad revelation of prejudice.
I. One word destroyed the effect of a whole discourse. They gave him audience unto this word--Gentiles. Their prejudice was that Jews alone were the objects of Divine favour; that the Gentiles were reprobate. Hence they were roused to the greatest excitement. How often is this the case! Let the preacher in the course of a sermon filled with lofty truths utter a word that strikes against the prepossessions of some hearer, and the whole sermon goes for nothing. Let not the preacher who avoids striking at prejudices conclude, from the attention of his audience, that his sermon has been accepted. Had Paul concluded before he uttered that word, he might have inferred that his audience was brought into sympathy with his views.
II. One word roused the malignant passions into fury. This one word had hurled reason from the throne, opened the floodgates of passion, and made them the sport of a lawless rage. They roared like lions, they howled like wolves. In such a state of mind all argument fell powerless upon them.
III. One word transformed the best teacher into a wretch. Away with such a fellow. Thus offended prejudice has always acted. Thus towards Christ, thus towards the martyrs, thus towards the true teachers of all times. (D. Thomas, D. D.)
Paul and the bigoted Jews
The most inspiring subjects for the artists pencil have come from the Bible narrations, and but few equal the occasion upon which our text was uttered. Upon a staircase leading from the temple stands a venerable apostle, chained between two soldiers. Around him is the Roman guard; beneath are scowling, bloodthirsty Jews; violent hands and feet join with raging tongues, so that a cloud of dust and garments thrown off obscure the sunlight. Why this uproar in such a place? Its sole cause is a recital of Christian experience. The witness is one well known to be competent and trustworthy--once Saul, breathing out threatenings and slaughter, now Paul, ready to die for that Master whom he had madly persecuted.
I. Compare the blindness of those who reject Christ today with that of these Jews.
1. Had they not known all his life of persecution, the death of Stephen? Had they not just heard the marvellous story of his conversion? Did they not know his self-sacrifice and pure life of love and tenderness? Had they not overwhelming evidence in the fruits of his labours that God was with him? What a blindness must have enshrouded them!
2. Great, indeed, was the flood of evidence; but he who rejects Christ today closes his eyes to greater light. For--
(1) Christianity is no longer of recent origin, or of sporadic appearance.
(a) It has revolutionised the worlds life. It has levelled the proudest thrones, dispelled the most tenacious superstitions, lighted up heathen darkness, civilised savagery.
(b) Unlike all other religions which time disintegrates, Christianity is progressive.
(c) For centuries the Bible has stimulated and rewarded closest study, and today its fulness and undeveloped wealth are more than ever conspicuous.
(d) All life has been leavened by the purifying and quickening power of Christianity.
(e) Pauls persecutors had seen thousands brought in loving abasement and gracious quickening to the Cross; but now, millions upon millions from all nations under the sun unite in a testimony substantially accordant. No testimony on earth is so cumulative, so inexplicable upon ordinary philosophy, so reinforced by lives of purity and self-sacrifice.
(2) The unbeliever is today surrounded by transformations inexplicable upon any theory but that of a living Christ working by the power of the Holy Ghost. How can such blindness then and now be explained?
II. Those who reject Christ today, like these Jews, are unwilling to see the light.
1. The Jews knew that if Paul was right, they were wrong; that the murders of Jesus and Stephen were criminal and damning. Their selfish interests clamoured. Their individual preeminence, and their worldly affluence, were endangered. Hence they would not look at the claims of the gospel, and hesitated at no extreme of fraud and violence.
2. So today, the unbeliever wilfully spurns light at which he would catch eagerly in any other pursuit, and rushes into blind persecution, or sits aloof in contempt or indifference. May not such stubbornness become so obdurate that character shall be fixed beyond repair? May not spiritual faculties become permanently fixed in wrong activities by continued distortion? In a word, may not man abdicate forever, though only for a mess of pottage, his Divine birthright of freedom of will? Judicial blindness may come upon all who misuse their spiritual faculties. Observation brings many cases to view where the will seems to have lost its flexibility, and, like a lashed rudder, steers the poor lost soul straight to the dark gulf of hell.
3. The explanation of this blind tenacity of will in a bad cause can be found in personal hatred. These Jews at Jerusalem and elsewhere hated Paul murderously; and that hate drowned all appreciation of his intellectual preeminence, his generous self-abnegation, and his noble spirit of conciliation so eager to win them to a better mind even now. But they are not alone in such hate.
III. Unbelief today cherishes a personal hate, the same in kind though varying in degree and mode of expression. Personal relations are great formative factors of every life, and always evoke answering sympathies or antipathies.
1. Man is always in closest contact with God. Hence, by the laws of his being, he must respond to that relationship in obedience, or in opposition. It is a sad fact that such opposition is the first and certain attitude of the unrenewed soul. Let a personal God declare himself in natures extent, and wondrous mechanisms, in processes that require design, and which slowly unfold themselves in minute adaptation to mans wants, then infidelity, claiming to be scientific, cries out, even of the God of nature, Away with him!
2. The Bible, in itself and in its triumphs, indicates Gods personal presence. It therefore cannot escape the opposition of infidelity.
3. Organised Christianity--the visible Church--presses its claims upon the attention of a lost world; but such claims are, the signal for unflagging hostility. If the Church is right, the world is wrong: no truce is possible.
4. Our Lord Himself does not escape this hate of infidelity. Rome substitutes Mariolatry, works of supererogation, fires of purgatory, and sacerdotal agency. Unitarianism elevates the sinner above the need of redemption, and scouts at the blood of Calvary as offensive to cultivated sensibilities. Coarse blasphemy reserves the name of Jesus for its whitest heats and most violent outbursts. (S. L. B. Spears.)
Ignorant bigots
On entering the Gudarigby Caverns, near the Murrumbidgee River, New South Wales, you will see large numbers of the great-leaved horseshoe bat. If you proceed with torches they will become so eager to escape from your light that they will annoy you exceedingly by flapping against your face in their eagerness to escape into a congenial darkness. How much they remind one of those ignorant bigots who, when the torch of truth is carried into the recesses of superstition, dash in wild exasperation against the enlightener, and do their utmost to seek intellectual gloom! (Scientific Illustrations.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv22, 24 22, 23. They gave him audience unto this word.…
22, 23. They gave him audience unto this word. To the statement that the Lord sent him to the Gentiles. This at once filled them with fury. Amid their long sufferings from foreign oppressors, the Jew took comfort in the thought that when his Messiah came the Gentile would be abased and the Jew would put his feet upon his neck. Hence, nothing so stirred their passions as an intimation that Christ would be a Savior to the Gentiles. In his own synagogue of Nazareth, when the Lord declared the salvation of the Gentiles, his own townsmen sought to put him to death. We have seen the struggle in the infant church before it would receive Gentiles without circumcision. At this time, the smothered fires of the great Jewish war, that broke out a few years later, were burning in Jewish hearts. Hence, the statement that Paul's Christ was a Savior of the Gentiles, and had commanded him to pass by the Jews and offer salvation to the Gentiles, at once produced an explosion of frantic rage.
Cast off their clothes, and threw dust. Manifestations of an uncontrolled fury that hardly knew what it did.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22 Act_22:22. Away with such a fellow from the earth.—As…
CRITICAL REMARKS
Act_22:22. Away with such a fellow from the earth.—As in Act_21:36. It is not fit. Better, it was not fit that he should live.—Meaning that he had long ago forfeited his life.
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Act_22:23. Cast off their clothes.—Not in preparation for stoning him, as in Act_7:58 (Meyer, Zöckler), which would have been futile, seeing he was now in the custody of the Romans (Alford), but for the same reason that they threw dust into the air—not as a prelude to stone-throwing, but as an expression of their rage, and as an indication of what they would willingly have done to him, had they been able (Lechler, Holtzmann).
Act_22:24. That ye might know.—Presumably the military tribune had not understood the apostle’s speech, and, desirous of ascertaining the cause of such an ebullition of wrath against his prisoner, commanded him to be fetched into the castle and examined by scourging.
Act_22:25. As they.—i.e., the soldiers entrusted with this duty. Bound.—Or, when they had tied him up (R.V.), with thongs (Luther, Alford, Wordsworth, Plumptre). A different translation gives, when they stretched him forth and so made him ready for the thongs (De Wette, Meyer, Lechler, Spence, Zöckler, Holtzmann), by binding him or tying him up to a post. Is it lawful?—Two wrongs were about to be committed.
(1) The apostle was about to be scourged, being a Roman—which Roman law (Lex Porcia; see Livy, Act_10:9; Cicero, Verr., v. 63) disallowed; and
(2) to be punished before being condemned—which equally Roman statute forbade (see on Act_16:37).
Act_22:26. Take heed (omitted by best authorities) what thou doest.—Or, What are you about to do?
Act_22:27. Tell me.—The military tribune wished to know whether the centurion’s report was correct.
Act_22:28. With a great sum had Lysias obtained Roman citizenship. Hence he is supposed to have been a Greek. “Augustus was very sparing in conferring the freedom of the city; but the succeeding emperors were more liberal” (Adam’s Roman Antiquities, p. 38). “In the reign of Claudius Messalina used to sell the freedom of the city, and at various prices at different times” (Alford). How Paul came to be free (or a Roman) born can only be conjectured. As Tarsus was simply an urbs libera and neither a Colonia nor a Municipium, his father or some ancestor may have obtained his citizenship either as a reward for distinguished service or by purchase.
Act_22:29. The military tribune was afraid both because Paul had been bound (for scourging) which he ought not to have been, being a Roman, and because he had been bound before being condemned. “Facinus est vinciri civem Romanum, scelus verberari, parricidum necari” (Cicero, Verr., v. 66).
Act_22:30. The best authorities omit from his bands. These were the fetters originally placed upon him (Act_21:33). Down means from the castle to the chamber where the Sanhedrim were assembled. This chamber, there is reason to believe, was not their accustomed place of meeting, the Hall Gazith, or the hall of hewn stone, an apartment in the inner temple, since Lysias’ soldiers would not have been allowed to enter so sacred a place, but a room in the city near the Tyropæan bridge to which tradition says they removed their sittings forty years before the destruction of Jerusalem, or about twenty-six before the events here recorded.
Note.—The preceding speech to the Jewish people has been by Baur (Paul, his Life and Works, i. 121, E. T.), and Zeller (Die Apostelgeschichte, pp. 280, 281) pronounced an invention of the author of Acts on the following grounds:
1. The unlikelihood of Lysias having granted liberty to so dangerous a character as he imagined Paul to be to address the fanatic mob that swarmed round the castle stairs.
2. The unlikelihood of the crowd having listened so long in silence to a man whom already they had adjudged to be worthy of death; and,
3. The unlikelihood of the speech having been interrupted, like that of Stephen, before the Sanhedrim, and like that of Paul before the Areopagus, at a certain point. But waiving the obvious answers that these objections are too subjective—are, in fact, not criticism, but mere arbitrary suppositions—it may be urged, with reference to the first, that even the worst of criminals are allowed to speak in their own defence; that Lysias did not know what sort of speech Paul intended to make, and may have imagined that Paul would only utter a few words; and that Paul having commenced his oration, Lysias may have been too deeply interested in what he heard to think of recalling his permission. As regards the second, the silence of the multitude is satisfactorily explained by the statement that Paul addressed them in Hebrew, and by the tenor of Paul’s speech, which throughout, until the mention of the Gentiles was reached, contained nothing to ruffle their tempers. For the third it should suffice to reply that, if the speech was to be interrupted at all it could not fail to be interrupted “at a certain point”; while a glance at the three speeches, of Stephen before the Sanhedrim, of Paul before the Sanhedrim, and of Paul again before the Jewish people, will show that the cause of interruption was different in each: in Stephen’s the accusation of the Sanhedrim as the murderers of Jesus (Act_7:52); in Paul’s Areopagus oration, the mention of Jesus and the resurrection (Act_17:32); in the present speech, the emphasising of his mission to the Gentiles (Act_22:21-22). So far from suggesting systematic invention, these variations confirm the genuineness and historicity of all three speeches.
HOMILETICAL ANALYSIS.—Act_22:22-29
The Effect of Paul’s Oration on his Audience; or his Narrow Escape from Scourging
I. The impotent rage of Paul’s hearers.—
1. Their sudden interruption. From the beginning of this speech they had kept on listening till he reached the point when he proceeded to talk of his mission to the Gentiles. Then their suppressed wrath could no longer be restrained; they stopped his defence by a simultaneous yell.
2. Their fanatical outcry. “Away with such a fellow from the earth, for it is not fit that he should live.” What let loose their passion was not so much the mention of the word “Gentiles” as the idea that he should claim to have been sent by Divine authority on a mission to the Gentiles rather than to the Jews. “This, to the fanatic Jewish mind, was a startling statement, and, if true, would at once remove all reason for their jealousy of the foreigner. But could it be true that the long-expected Messiah—the peculiar glory of the chosen race—could, in their own proud house in Jerusalem, speak to this man from His glory throne in heaven, and command him to leave his own city and people and to devote himself solely to the uncircumcised Gentiles? Was not such an assertion of itself rank blasphemy? Could King Messiah send one—once belonging to their own strictest sect of the Pharisees—to these unconverted heathen to tell them that the Messiah, the Redeemer of Israel, was equally their Messiah and Redeemer? One who could say such things was surely “unworthy to live” (Spence).
3. Their passionate demonstration. Shouting with still more vehement cries, and stripping off their garments, they threw dust into the air—not as a preliminary to the work of stoning, since Paul now was in the hands of the Romans, but as a means of giving vent, in Oriental fashion, to their uncontrollable rage. They were simply beside themselves with indignation and fury.
II. The perilous mistake of the castle captain.—
1. In commanding Paul to be bound. The captain, of course, was not aware that Paul was entitled to all the privileges of a Roman citizen, otherwise he would have hesitated to put bonds on him, and far less to order him to be tied up for scourging. But bound the apostle had been at the beginning of the uproar (Act_21:33), and now he was strapped to a post like a common criminal in preparation for the vilest indignity that can be put upon a man made in God’s image—for being whipped like a dog (Act_22:25).
2. In treating Paul like a prisoner before he had been condemned. This also offended against the majesty of Roman law, which, however, regardless of the lives of slaves and evil-doers, was infinitely jealous of the liberties and honours of those who had attained the rank of citizens in the great commonwealth. No wonder the centurion grew alarmed when he learnt that his prisoner was a civis Romanus, and as little that this alarm communicated itself to the captain when he heard the exact state of affairs from his subordinate.
III. The escape of Paul from the indignity of scourging.—
1. The captain’s conversation with Paul. Astonished at the report brought by his subordinate, the commandant of the castle at once repaired to the apostle’s presence that by asking he might satisfy himself as to the truth of Paul’s claim to be a Roman citizen. Finding that Paul adhered to the assertion of his citizenship, the captain expressed surprise that one in apparently so destitute circumstances should be possessed of a privilege which he, the captain himself, had procured only at a great price. He was further astonished to learn that Paul had been free born, although nothing escaped Paul as to how this had come to pass. If some suppose the captain rather easily and quickly accepted the apostle’s word, it needs only to be remembered that Paul’s assertion contained nothing in itself improbable, and was besides of such a sort—incurring so severe penalties if found to be false—that no one would readily venture to make it unless if were true (see “Critical Remarks”).
2. The captain’s order to the centurion and his guards. Unstrap the apostle from the whipping post—which they did. “Straightway they departed from him.” The idea of examining him by torture they abandoned. That the fetters with which Paul had been first bound (Act_21:33) were not removed is apparent from the statement that on the morrow he was loosed (Act_22:30).
Learn.—
1. The fierce hostility with which men always and everywhere resent an invasion of their privileges. The Jews, in this respect, have not been without successors, even among Christians.
2. The fantastic tricks that are sometimes played by men “dressed in a little brief authority.” The captain was not the first man who overrode his commission, neither has he been the last.
3. The right of every man to protect himself, by all lawful means, against unnecessary and unjust suffering. Paul’s sheltering himself behind his Roman citizenship fell under this category.
4. The value of Christian citizenship, which can be purchased by no sum, but must be obtained free, and which can shield from dangers greater than those which menaced Paul.
5. The fear which all men inwardly have, or ought to have, when they do wrong.
HINTS AND SUGGESTIONS
Act_22:22. Some Thoughts about Preachers and their Hearers.
I. Preachers may get a silent hearing from their audiences without either gaining their assent or making on them any deep impression. Preachers, above all men, should guard against judging by appearances.
II. Preachers commonly obtain a respectful hearing from their audiences so long as they keep on prophesying smooth things. The moment they begin to touch the consciences, or challenge the privileges, of those who listen, they find the attitude of these change.
III. Preachers must be prepared for hearing themselves denounced by their hearers, and that in no measured terms. Their unpopularity may often be the measure of their fidelity.
IV. Preachers may warrantably infer they are doing excellent work, and speaking true words, when they encounter opposition from the unbelieving, worldly, or nominally religious among their hearers. Preachers should beware when all men speak well of them.
Act_22:23. Opposition, to Foreign Missions.
I. As much a fact to-day as it was in the time of Paul.—Both men of the world (like the unbelieving Jews) and members of the Christian Church (like many Jewish Christians) are opposed to sending preachers of the gospel “far hence to the Gentiles.”
II. If not so demonstrative as in Paul’s day, perhaps as decided and difficult to overcome.—The cause of missions to the heathen kindles in hearts anger, and evokes from some lips words of hostile denunciation—exactly now as then.
III. As unreasonable in our day as it was in Paul’s.—The salvation of the gospel was intended for all nations, and not simply for those presently within the pale of Christendom, any more than it was exclusively for the Jews.
IV. As culpable in our day as it was in Paul’s, if not more so. Considering that if Paul, being a Jew, had acted on this principle Christianity had never reached the shores of Europe, and far less of Britain.; and considering the clearer light now possessed by the Church, as to the world-wide destiny of the gospel, and of its fitness to bless mankind.
Act_22:25. “Is it lawful to scourge a man who is a Roman and uncondemned?”—A threefold reminder—
I. Of the inalienable rights of men.
II. Of the sacred honour of citizens.
III. Of the inviolable dignity of Christians.—Gerok.
Act_22:27. Roman and Heavenly Citizenship.—A parallel and a contrast.
I. The parallel.—
1. Both might be acquired by aliens.
2. Both might be obtained by inheritance.
3. Both conferred great privileges.
4. Both ensured complete protection.
II. The contrast.—
1. Roman citizenship now a thing of the past; heavenly citizenship a thing of the present.
2. Roman citizenship, at the best, temporal and earthly; heavenly citizenship celestial and eternal.
3. Roman citizenship might be obtained for money; heavenly, citizenship can be purchased by no price.
4. Roman citizenship conferred social and political privileges; heavenly citizenship privileges that are spiritual and religious.
5. Roman citizenship protected the body; heavenly citizenship protects the soul.
Act_22:28. This Citizenship; conjoined with Php_3:20, Our Citizenship; or, the superiority of the Christian citizenship.
I. Its dignity is greater.—No need to disparage or depreciate Roman citizenship. In Paul’s day Roman citizenship was undoubtedly a great thing, an object worthy of being aspired after by persons of highest rank. Foreigners counted it a signal honour. Just as to-day to be a citizen of Great Britain is reckoned a higher dignity than to be the subject of any other kingdom or empire on earth. Yet even this is nothing when compared with being a citizen of heaven whose sovereign is the King of kings, whose vicegerent is the Lord of glory, whose ministers are angels, whose laws are righteousness and truth, whose revenues are the resources of the universe, whose mission is to bless mankind, whose influence is always on the side of peace and love, whose subjects are in one sense all the nations of the earth, in another the whole family of the redeemed, and whose dominion shall be one day universal.
II. Its immunities are larger.—Writers on Roman antiquities report that the rights and privileges of Roman citizens were large and varied—including liberty, family, marriage, fatherhood, property, willing and inheriting, tutelage and wardship (see Adams’ Roman Antiquities, pp. 39 ff.). Yet the privileges of our citizenship surpass these.
1. Sonship. Not merely subjects or servants, but children of the Great King (see Gal_3:26; Eph_2:19; 1Jn_3:2).
2. Acceptance. Not regarded as enemies, but considered as friends (Eph_1:6; Rom_8:1).
3. Liberty. Free use of all our powers in the service of God (2Co_3:17; Gal_5:1; Jas_1:25). A Roman citizen might be sold as a slave; not so a citizen of heaven.
4. Protection. Roman citizenship did not shield from ordinary ills; nor does Christian citizenship. Yet this defends the soul lest it should be hurt by these (Rom_8:28; 1Pe_3:13).
5. Property. Romans distinguished between common and private property. So are certain things common to Christian citizens, as the common salvation and the common means of grace; and other things private possessions, as special gifts and graces.
6. Family. Roman citizens (originally) could not abandon the family to which they belonged, a restriction which has perpetuated itself in the modern idea of caste. Corresponding to this, Christians belong to God’s family, and are not at liberty to leave it, though others may pass into it.
7. Heirship. A Roman citizen could will and inherit. A citizen of heaven cannot will, but shall inherit (Rom_8:17; Rev_21:7).
III. Its terms are easier.—Roman citizenship could be secured in two ways: by birth or by purchase. Christian citizenship so far resembles that of Rome, that it too may, and indeed, must, be obtained in both of these ways.
1. By birth. Only not physical, but spiritual. No man a child of God, a subject of grace, an heir of heaven, because his parents were these before him; heaven’s citizens must be born again (Joh_3:3).
2. By purchase. Only it must be without money and without price. Citizenship in heaven cannot be bought and sold in earth’s markets, but must be accepted by all who would make it theirs as a free gift.
Lesson.—Walk worthy of this citizenship.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v24 24-30. The uproarious clamor and the awful fury of…
LYSIAS PROCEEDS TO HAVE HIM COWHIDED
24-30. The uproarious clamor and the awful fury of the Jews impress Lysias that Paul is guilty of some terrible crime, about which he has hitherto been unable to secure information. Consequently, he now resorts to an awfully cruel procedure customary among the Romans, i. e., to beat a prisoner with thongs of a rawhide, which would cut his flesh all to pieces, and torture him so awfully that it was believed it would coerce the desired confession of crime. It was not uncommon for the party thus scourged to fall dead. When I was a boy I saw these cowhides on sale in stores, then used by cruel people on horses. I am glad they have long since disappeared.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv22–24 22-24. When he reached this point in his discourse,…
22-24. When he reached this point in his discourse, he appeared to the mob about to vindicate the course which they condemned as criminal, instead of apologizing for it, and their rage was renewed. (22) " Now they heard him up to this word, then raised their voices and said, Away with such a fellow from the earth! For it is not fit that he should live. (23) And as they were shouting, and tossing up their garments, and casting dust into the air, (24) the chiliarch commanded him to be led into the castle, saying that he should be examined by scourging, in order that he might know on what account they cried out so against him. " The idea of scourging a man who is assailed by a mob, to make him confess the cause for which he is assailed, is most abhorrent to all proper sense of justice, yet it prevailed in the most enlightened heathen nations of antiquity. Rome, it is true, exempted from its effects all who enjoyed the rights of citizenship; but the existence of such a distinction in a matter in which all human beings should have equal rights, is a further proof of their ignorance of the true principles of public justice. To the enlightening and rectifying influence of Christianity, modern nations are indebted for many happy changes in jurisprudence.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v22 Paul and the Chief Captain.
Paul and the Chief Captain.
Paul asserts his citizenship:
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v. 22. And they gave him audience unto this word, and then lifted up their voices and said, Away with such a fellow from the earth; for it is not fit that he should live.
v. 23. And as they cried out, and cast off their clothes, and threw dust into the air,
v. 24. the chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging, that he might know wherefore they cried so against him.
v. 25. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?
v. 26. When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest; for this man is a Roman.
v. 27. Then the chief captain came and said unto him, Tell me, art thou a Roman? He said, Yea.
v. 28. And the chief captain answered, With a great sum obtained I this freedom. and Paul said, But I was free-born.
Paul’s simple declaration of fact that he was called by the Lord by a direct revelation to preach the Gospel to the Gentiles threw the fanatical Jews into a perfect frenzy of fury. Up to this point in his speech they listened to him, but now they acted like men bereft of their senses. They lifted up their voices in angry shrieks, saying that such a man should promptly be destroyed from the face of the earth, since it was no longer proper to let him live, that he was not fit to live. This yelling they kept up, incidentally tossing their garments, their mantles, about in a fit of uncontrollable rage, and throwing dust up into the air. In their actions baffled fury and extreme contempt are combined to produce such an exhibition as only a mob deprived of its victim is able to present. The tribune now commanded Paul to be taken into the barracks, directing at the same time that the question should be put to him, that a hearing of his side of the matter should be made with torture, while the scourge was applied to him. This terrible method was resorted to by the Romans in the case of prisoners, especially of the lower class, in order to force a confession from their lips, if suitable evidence was not at hand. Thus the tribune wanted to find out why it was that the people shouted at him in that way. But as they had stretched him forward by bending his back over the whipping-post and were getting ready to fasten him with straps, Paul asked the centurion that was standing by and superintending the ghastly work whether it was permitted to scourge a Roman citizen without a proper trial. The question, as humbly as it was put, was not without its irony and reproach for the proceeding adopted in his case. In great consternation the centurion made a report to his superior officer, the commander of the garrison: What are you going to do? This man is a Roman citizen. This information brought the chiliarch in a great hurry. He asked Paul directly whether he were a Roman citizen, and Paul answered in the affirmative. With some doubt in his voice, the tribune then told Paul that he had acquired his Roman citizenship by the outlay of a considerable sum of money, thus confessing to an act of bribery. For citizenship in Rome was properly obtained either by being conferred by the Roman senate for meritorious conduct, or it was inherited from a father who was a Roman citizen, or it was the birthright of him that was born in a free city. And therefore Paul, in this case, could state with justifiable pride that he had been born a Roman citizen. It is altogether right and to be approved if Christians under circumstances make use of their rights as citizens.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v22 General Information:
General Information:
Here the words "him" and the first two words "he" refer to Paul. The word "He" and the last "he" refer to the chief captain.
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Away with such a fellow from the earth
The phrase "from the earth" adds emphasis to "Away with such a fellow." AT: "Kill him"
As they were
"While they were." The phrase "As they were" is used to mark two events that are happening at the same time.
throwing off their cloaks, and throwing dust into the air
These actions show that the Jews there are outraged because they feel Paul has spoken against God. (See: Symbolic Action)
chief captain
a Roman military officer or leader of about 600 soldiers
commanded Paul to be brought
This can be stated in active form. AT: "ordered his soldiers to bring Paul" (See: Active or Passive)
the fortress
This fortress was connected to the outer temple court. See how you translated this in Acts 21:34.
He ordered that he should be questioned with scourging
The commander wants Paul tortured by whipping him to ensure he tells the truth. This can be stated in active form. AT: "He ordered his soldiers to whip Paul to force him to tell the truth" (See: Active or Passive and Assumed Knowledge and Implicit Information)
that he himself
The word "himself" is used for emphasis. (See: Reflexive Pronouns)
translationWords
command
Paul
stronghold
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v23 22:23 The crowd’s yelling, throwing off their coats, and…
22:23 The crowd’s yelling, throwing off their coats, and tossing handfuls of dust into the air were probably ritual responses to perceived blasphemy. They opposed and tried to thwart Paul’s words that suggested the inclusion of Gentiles (22:21). Cp. Luke 4:16-30.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.