Acts 22:17-22 – Acts 22:23-30

Acts 22:17-22

Acts 22:17-22

17. And it came to pass, that, when I was returned to Jerusalem, and prayed in the temple, I was in a trance; 18. And saw him say to me, Make haste, and get thee quickly out of Jerusalem: because they will not receive thy testimony concerning me. 19. Then I said, Lord, they know that I did cast into prison, and did beat in every synagogue those which did believe in thee: 20. And when the blood of thy witness, Stephen, was shed, I did also stand by and consented to his death, and kept the raiment of those which slew him. 21. And he said unto me, Go: because I will send thee far hence unto the Gentiles. 22. And they heard him unto this word, then they lifted up their voice, saying, Away with such a fellow from off the earth: for it is not meet that he should live.

17. And it came to pass. This had not been the last conclusion, if Paul had not been cut off [stopped short] with their outrageous outcries. Notwithstanding, his drift and purpose doth plainly appear by the former text, [context] for he beginneth to intreat of his ministry, that he may show that he departed not from the Jews of his own accord, as if he withdrew him of malice from taking pains with them; but he was drawn unto the Gentiles contrary to his expectation and purpose. For he came purposely to Jerusalem, that he might impart with his own nation that grace which was committed to him. But when the Lord cutteth off his hope which he had to do good, he driveth him thence. But there was a double offense which Paul goeth about to cure. For they both thought that the covenant of God was profaned if the Gentiles should be admitted into the Church together with them, and nothing did grieve the proud nation so much as that others should be preferred before them, or so much as made equal with them. Therefore Paul’s defense consisteth in this, that he was ready, so much as in him lay, to do them the best service he could; but he was afterward enforced by the commandment of God to go to the Gentiles, because he would not have him to be idle at Jerusalem. Whereas Erasmus translateth it, That I was carried without myself, is in Greek word for word, That I was in a trance; whereby he meant to purchase credit to the oracle. Also the circumstance of the time and place doth confirm the same, in that the Lord appeared to him as he prayed in the temple; which was an excellent preparation to hear the voice of God, Concerning the manner of seeing, read that which we touched about the end of the seventh chapter.

Note 513. “Clausula,” clause or sentence.

Note 514. “De modo visionis,” as to the manner of the vision.

18. Because they will not. Though the commandment of God alone ought to be sufficient enough to bind us to obey, yet to the end Paul might be the more willing to follow, Christ showeth him a reason why he will have him depart out of Jerusalem; to wit, because he should lose his labor there; but he was not chosen to that end that he might be idle, or do no good by teaching; though this were a sore trial, and such as we may think did sore shake him. Not long before the function of preaching the gospel was enjoined him, that his voice might sound throughout the whole world; now even at the first entrance he is inhibited; yea, his labor seemeth to be condemned of peculiar reproach when his witness [testimony] is rejected, because his person is hated. But it was meet that the holy servant of the Lord should be thus humbled, that all the preachers of the gospel might learn to give over themselves wholly to obey Christ, that when they be excluded from one place, they may be ready immediately to go to another, and that they may not be discouraged, nor cease off from doing their duty, though they be undeservedly loathed.

Note 515. “Sancti hominis pectus,” the holy man's breast.

19. Lord, they know. By this speech Paul doth testify that he was not beside himself, or brought into perplexity, but that he did assuredly believe the oracle. For without doubt he knew Christ, whom he calleth Lord. And Paul objecteth, that it cannot almost be, but that when they see him so suddenly changed, such a spectacle will move them. Whence he gathereth that he shall not be unfruitful. He thought so indeed; but Christ answereth flatly, that he hath appointed him another charge, and he taketh from him the hope which he had in vain conceived touching the Jews. The question is, whether it were lawful for Paul to object these reasons to Christ; for it is as much as if he did avouch that that is probable, which Christ said could not be. I answer, that God giveth his saints leave, familiarly, to utter their affections before him; especially when they seek no other thing but the confirmation of their faith.

Note 516. “Mente aliena tam vel perplexum,” alienated or perplexed in mind.

Note 517. “Ut familiariter in ejus sinum exonerent suos affeetus,” to unburden their feelings familiarly into his breast.

If any man stand in his own conceit, or stubbornly refuse that which God commandeth, his arrogancy shall be worthily condemned; but God vouchsafeth his faithful servants of a singular privilege, that they may modestly object those things which may call them back from the desire to obey; to the end that being free from lets, they may wholly addict themselves to serve God; as Paul, after that he was taught that it pleased the Lord that it should be so, he doth not gainsay nor contend any longer, but being content with that one exception, and making an end there, he maketh himself ready to take his journey, which he seemed to be loath to take. In the mean season, whereas the Jews are not touched with so many miracles, their stubbornness and pride, which cannot be tamed, is discovered. Which upbraiding did undoubtedly cause them to rage.

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).

Note 518. “Numinis sui,” of his Deity.

Note 519. “Attriti,” trampled upon.

Acts 22:23-30

Acts 22:23-30

23. And as they cried, and cast off their garments, and threw dust into the air, 24. The chief captain commanded him to be led into the camp; and he commanded that he should be scourged and examined, that he might know for what cause they cried so on him. 25. And when they had bound him with thongs, Paul said to the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? 26. When the centurion heard that, he went to the chief captain, and told him, saying, What wilt thou do? for this man is a Roman. 27. And when the chief captain came, he said to him, Tell me, art thou a Roman? And he said, Yea. 28. And the chief captain answered, With a great sum I purchased this freedom. And Paul said, I was so born. 29. Then those who were about to examine him departed from him immediately: and the chief captain also was afraid, after that he knew that he was a Roman, and that he had bound him. 30. And on the next day, when he would know the truth, he loosed him from his bonds, and commanded the high priests and all the council to come together, and he brought Paul and set him before them.

Note 520. “Certum qua ex causa accusaretur a Judaeis,” certainly for what cause he was accused by the Jews.

24. The chief captain. It was well and wisely done of the chief captain thus to withdraw Paul from the sight of the people, forasmuch as his presence did move and more provoke them who were already too much moved. For by this means he provideth for the life of the holy man, and partly appeaseth the madness of the people. But when he commandeth him to be scourged, to whose charge he heard no certain crime laid, he seemeth to deal unjustly. And yet this injury [injustice] was not without color, because it was likely that it was, not without cause, that all the people had conspired to put one man to death. Therefore, a vehement presumption was the cause of so strait examination. But we must note that this is a common custom among politic men, that they be just judges, so far as is expedient for them; but if they be called away by profit, then they go out of the way. Nevertheless, it is sufficient for them to color this their wickedness with the title of wisdom, because they hold that general principle, that the world cannot be governed without some show or color of justice; but in all actions that subtilty whereof I spake doth prevail, that they consider rather what is profitable than what is equal and right.

25. Is it lawful? He allegeth first the privilege of the city, then he defendeth himself by common law. And though there were more weight in the second point, (to wit, that it is not lawful to scourge a man before his cause is heard) yet should he have prevailed nothing, unless the centurion had been more moved with the honor of the Roman empire. For nothing was then more heinous than to do any thing which was contrary to the liberty of the people of Rome. Valerius’ law, the law of Porcius, and of Sempronius, and such like, did forbid that no man should do any violence to the body of the city of Rome without the commandment of the people. The privilege was so (sure and) holy, that they thought it to be not only a deadly offense, but also such an offense as could not be purged, that a citizen of Rome should be beaten.

Note 521. “Civis Romani,” a Roman citizen.

Therefore, Paul escaped rather by the privilege than by common equity, yet did he not doubt in a good cause to bear off the injury which was prepared for him, with this buckler of the city. But we must know that he did so allege the right and privilege of the city, that the chief captain was brought to believe him, because his words should not have been credited unless he had used some proof. Moreover, it was no hard matter for a man, who was well known, to bring forth witnesses. We alleged a cause in the sixteenth chapter, why he suffered himself to be scourged at Philippos, [Philippi] which he now preventeth by his own declaration; to wit, because he should not have been heard in a tumult raised among the common people (Acts 16:37). But because he hath now to deal with the soldiers of Rome, who did behave themselves more moderately and gravely, he useth the opportunity.

26. This man is a Roman. Some man may marvel that he was so credulous, who was appointed to be chief in examining Paul, that he doth affirm the thing, as if he knew it to be so. For if he ought to believe Paul’s words, every malefactor might, by this shift, have escaped punishment. But this was their manner of dealing, he which did say that he was a citizen of Rome, unless he could bring in some which knew him, or prove it lawfully, he was punished; for it was death for any man to pretend the freedom of the city falsely. Wherefore, the centurion referreth the matter unto the chief captain, as doubting thereof; and he (as we have said) doth straightway examine the matter more thoroughly. And though Luke doth not express by what testimonies Paul did prove himself to be a citizen of Rome, yet, undoubtedly, the chief captain knew the truth of the matter before he loosed him.

28. With a great sum. The chief captain objecteth this to refute him as if he should say, that the freedom of the city is not so common, and easily to be obtained. How can it be that thou, being some base fellow of the country of the Cilicians, shouldst obtain this honor, for which I paid sweetly? Whereas Paul maketh answer, that he was free born, who never saw the city, yea, whose father it may be was never there, there is no cause why this should trouble any man. For those who are skillful in the Roman history know that certain were made free of the city who dwelt in the provinces, if, having deserved well of the commonwealth, or in war, or in other weighty affairs, they did desire and crave this reward of the deputies, [proconsuls] so that it is no absurdity to say that he was born a citizen of Rome, who, descending by his ancestors of some province far distant from Rome, did never set foot in Italy. Notwithstanding, the question is, how this can hang together, that the chief captain was afraid, because he had bound a citizen of Rome, and yet he did not loose him from his bonds until the morrow? It may be that he deferred it till the next day, lest he should show some token of fear. Notwithstanding, I think that the chief captain was afraid, because Paul was bound at his commandment, that he might be scourged, because this was to do injury to the body of a citizen of Rome, and to break the common liberty, and that [although] it was lawful to put a Roman in prison.