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?
Calvin Commentary - Acts - c
And seeing that he restoreth sight to Paul with one word, it appeareth thereby that he was sent of God, as I have said before.
14. The God of our fathers. As nothing is more fit to provoke us joyfully to go forward toward God, than when we know that God doth prevent us with his free goodness, that he may call us back from destruction to life; so Ananias beginneth here. God, saith he, hath ordained thee to know his will. For by this means Paul is taught that God had respect unto him at such time as he went astray, and was altogether an enemy to his own salvation; and so God's predestination doth abolish all preparations which sophisters imagine, as if man did prevent God's grace by his own free will. In calling him the God of the fathers, he re- neweth the remembrance of the promises, that the Jews may know that the new calling of
? 505 "Sinistram," sinister.
233
Acts 22:12-15
? Paul is joined with them, and that those fall not away from the law who pass over unto Christ. Therefore Paul confirmeth that by these words which he avouched before in his own person, that he had not made any departure from the God of Abraham, whom the Jews had in times past worshipped, but that he continueth in the ancient worship which the fathers did use, which he had learned out of the law.
Wherefore, when the question is about religion, let us learn by the example of Paul, not to imagine any new God, (as the Papists and Mahometans have done, and as all heretics use to do) but let us retain that God who hath revealed himself in times past to the fathers, both by the law, and also by diverse oracles. This is that antiquity wherein we must remain, and not in that whereof the Papists boast in vain, who have invented to themselves a strange God, seeing they have forsaken the lawful fathers.
The same is to be said at this day of the Jews, whose religion, seeing it disagreeth with the law and the prophets, their God must also be degenerate and feigned. For he who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his Son, that he may now be called by his own name, 506 or title, the Father of Christ. Therefore, he which rejecteth the Son hath not the Father, who cannot be separated from him. And Ananias saith, that it cometh to pass, through the free election of God, that the truth of the gospel doth now appear to Paul; whereupon it followeth, that he did not attain unto this by his own industry, which the experience of the thing did also declare. For nothing was more stubborn than Paul until Christ did tame him. And if we desire to know the cause and beginning, Ananias calleth us back unto the counsel of God, whereby he was appointed and ordained; and assuredly it is a more precious thing to know the will of God, than that men can attain unto it by their own industry. 507 That which Ananias affirmeth of Paul ought to be translated unto all, that the treasure of faith is not common to all; 508 but it is offered peculiarly to the elect. Furthermore, it appeareth more plainly by the next member what this will of God is. For God spake at sundry times and many ways by his prophets, but last of all, he revealed and made known his will and himself wholly in his Son (Hebrews 1:1).
To see the Just. Seeing all the Greek books 509 in a manner agree together in the masculine gender, I wonder why Erasmus would rather translate it in the neuter, Which is Just; which sense the readers see to be cold and far let [fetched]. Therefore, I do not doubt but that Just is taken in this place for Christ; and the text runneth very finely 510 thus, because it followeth
? 506 "Proprio elogio," by the proper title.
507 "Suo marte," by their own strength.
508 "Non esse omnibus promiscue expositum," is not set before all promiscuously.
509 "Graeci codices," the Greek manuscripts.
510 "Concinne," elegantly, appositely.
234
Acts 22:12-15
? immediately after, and hear a voice from his mouth. And it is certain that all the godly and holy men did most of all desire that they might see Christ. Thence flowed that confession of Simeon,
"Lord, now lettest thou thy servant depart in peace; because mine eyes have seen thy salva-
tion," (Luke 2:29).
Therefore this seeing, which godly kings and prophets did most earnestly desire, as
Christ himself doth witness, (Luke 10:24) is not without cause extolled as a singular benefit of God. But because the sight of the eyes should profit little or nothing, which we know was to many deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause why God did vouchsafe Paul of so great honor, to wit, that he might be to his Son a public witness; and he doth so prepare him, that he may learn not only for himself alone, 511 but that he may have so much the more care to profit, because he shall be the teacher of all the whole Church.
16. And now, why tarriest thou? It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godliness; for he would not have baptized him if he had been void of true faith. But Luke passeth over many things, and doth briefly gather the sum. Therefore, seeing Paul doth understand that the promised redemption is now given in Christ, Ananias saith, for good causes, that nothing ought to stay him from being baptized. But when he saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of slackness, but he doth rather amplify the grace of God by adding baptism. The like sentence had we in the tenth chapter, (Acts 10:47)
"Can any man let [hinder] those from being baptized with water who have the Holy Ghost given them even as we? "
But when he saith, Wash away thy sins, by this speech he expresseth the force and fruit of baptism, as if he had said, Wash away thy sins by baptism. But because it may seem that by this means more is attributed to the outward and corruptible element than is meet, the question is, whether baptism be the cause of our purging. Surely, forasmuch as the blood of Christ is the only means whereby our sins are washed away, and as it was once shed to this end, so the Holy Ghost, by the sprinkling thereof through faith, doth make us clean continually. This honor cannot be translated unto the sign of water, without doing open injury to Christ and the Holy Ghost; and experience doth teach how earnestly men be bent upon this superstition. Therefore, many godly men, lest they put confidence in the outward sign, do overmuch extenuate the force of baptism. But they must keep a measure, that the sacraments may be kept within their bounds, lest they darken the glory of Christ; and yet they may not want their force and use.
? 511 "Privatim," privately.
235
Acts 22:12-15
? Wherefore, we must hold this, first, that it is God alone who washeth us from our sins by the blood of his Son; and to the end this washing may be effectual in us, he worketh by the hidden power of his Spirit. Therefore, when the question is concerning remission of sins, we must seek no other author thereof but the heavenly Father, we must imagine no other material cause but the blood of Christ; and when we be come to the formal cause, the Holy Ghost is the chief. But there is an inferior instrument, and that is the preaching of the word and baptism itself. But though God alone doth work by the inward power of his Spirit, yet that doth not hinder but that he may use, at his pleasure, such instruments and means as he knoweth to be convenient; not that he includeth in the element anything which he taketh either from his Spirit or from the blood of Christ, but because he will have the sign itself to be an help for our infirmity.
Therefore, forasmuch as baptism doth help our faith, that it may reap forgiveness of sins by the blood of Christ alone, it is called the washing of the soul. So that the washing, spoken of by Luke, doth not note out the cause; but is referred unto the understanding of Paul, who, having received the sign, knew better that his sins were done away. 512 Though we must also note this, that there is no bare figure set before us in baptism, but that the giving of the thing is thereto annexed; because God promised nothing deceitfully, but doth, indeed, fulfill that which under the signs he doth signify. Notwithstanding, we must again beware that we tie not the grace of God to the sacraments; for the external administration of baptism profiteth nothing, save only where it pleaseth God it shall. By this there is also another question answered which may be moved. For seeing Paul had the testimony of the grace of God, his sins were already forgiven him. Therefore, he was not washed only by baptism, but he received a new confirmation of the grace which he had gotten.
In calling upon the name of the Lord. It is out of question that he meaneth Christ, not because the name of Christ alone is called upon in baptism, but because the Father com- mandeth us to ask of him whatsoever is figured in baptism; neither doth the operation of the Spirit tend to any other end, saving that it may make us partakers of his death and resur- rection. Therefore, Christ is appointed to excel in baptism, yet inasmuch as he is given us of the Father, and inasmuch as he poureth out his graces upon us by the Holy Ghost. Whereby it cometh to pass that the calling upon the name of Christ containeth both the Father and the Son.
Wherefore, Ananias doth not mean, that the name of Christ must only be named, but he speaketh of prayer, whereby the faithful do testify, that the effect of the outward sign is in the power of Christ alone. For the sacraments have neither any power of salvation included in them, neither are they anything worth of themselves. Wherefore, this member is, as it
? 512 "Expiata esse," were expiated.
236
were, a correction of the former saying, because Ananias doth, in plain words, send Paul from reposing confidence in the external sign unto Christ.
It is well known how much the Papists differ from this rule, who tie the cause of grace to their exorcisms and enchantments; and they are so far from studying to direct the miserable people unto Christ, that they rather drown Christ in baptism, and pollute his sacred name by their enchantments.
Acts 22:12-15
? ? 237
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, 513 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, 514 read that which we touched about the end of the seventh chapter.
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
? 513 "Clausula," clause or sentence.
514 "De modo visionis," as to the manner of the vision.
238
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. 515 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 them- selves 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.
19. Lord, they know. By this speech Paul doth testify that he was not beside himself, or brought into perplexity, 516 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; 517 especially when they seek no other thing but the confirmation of their faith.
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 them- selves 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
Acts 22:17-22
? ? 515 516 517 breast.
"Sancti hominis pectus," the holy man's breast.
"Mente aliena tam vel perplexum," alienated or perplexed in mind.
"Ut familiariter in ejus sinum exonerent suos affeetus," to unburden their feelings familiarly into his
239
Acts 22:17-22
? 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 518 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, 519 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).
? ? 518 "Numinis sui," of his Deity.
519 "Attriti," trampled upon.
240
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, 520 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.
? ? ? 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
520 "Certum qua ex causa accusaretur a Judaeis," certainly for what cause he was accused by the Jews.
241
? Acts 22:23-30
? 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 521 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.
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 es- caped 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, [pro- consuls] 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. Not- withstanding, the question is, how this can hang together, that the chief captain was afraid,
? 521 "Civis Romani," a Roman citizen.
242
Acts 22:23-30
? 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.
? ? 243
CHAPTER 23
Chapter 23
? 244
Acts 23:1-5
? ? Acts 23:1-5
? 1. And Paul beheld the council steadfastly, and said, Men and brethren, I have served God until this day in all good conscience. 2. And the high priest Ananias commanded those that stood by him to smite him on the face. 3. Then Paul said to him, God will smite thee, thou painted wall; and thou sittest judging according to law, and transgressing the law, commandest thou me to be smitten? 4. And those which stood by said, Railest thou on God's high priest? 5. And Paul said, I wist not, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people.
? ? ? 1. Looking earnestly. Paul beginneth with the testimony of a good conscience, that all the whole multitude may understand that he is unjustly charged with such an heinous offense, as if he had gone about to overthrow the worship of God. It may be, indeed, that a man may offend of ignorance, who will not otherwise be a contemner either of God or of religion; but Paul meant at the first, only with this excuse, to mollify their nettled minds, that he might the better be heard; for it had been in vain for him to have defended himself, so long as that opinion did stick in the minds of the priests, that he was a wicked revolt, [apostate]. Therefore, before he enter the cause, he excuseth himself of that crime, not only that he may purchase favor by that desire which he had to live godlily, but also that he may prevent false accusations, or at least that he may refute unjust prejudices which might have made against him, wherewith he saw the whole multitude infected and corrupted. We know not what he meant to say besides. Notwithstanding, this preface teacheth that no man can rightly handle the doctrine of godliness, unless the fear of God reign and bear the chief sway in him. And now, though he give not the priests so honorable a title here as he did a little before, when he stood upon the steps of the fortress, yet he calleth them brethren, giving them that honor, not because they deserve it, but that he may testify that he is not the cause of the breach of friendship.
2. And the chief priest. Luke's narration seemeth not to agree with the usual history; for Josephus writeth thus concerning the high priests of that time, that Quadratus, deputy [proconsul] of Syria, deposing Cumanus from the government of Judea, commanded him to answer for himself before Caesar, and sent Ananias, the highest priest, bound with him, into whose place who was chosen he maketh no mention, saving that it is likely that Jonathas had the honor given him, who, as he reporteth, was afterward slain by the subtilty and treachery of Felix, deputy [prefect] of Judea, who succeeded Cumanus; for when he had oftentimes told Felix part of his mind, and he could not away with the constancy of the man, he made a compact with one Doras, that he should privily convey in murderers to slay him. Then, as the same Josephus doth witness, king Agrippa made Ismael, the son of Phebeus, priest. But when he was sent by the people to Rome about a certain suit, and was kept there
245
Acts 23:1-5
? by Popea, wife to Nero, Agrippa putteth in his place one Josephus, whose name was Chabus, the son of Simon. But immediately being also weary of him, he appointeth Ananus, the son of Ananus, to be high priest.
Furthermore, he saith that this last thing happened at such time as, after the death of Festus, Albinus did succeed him. And I see not why some call this Ananus Ananias. That hath indeed some color, in that he is called a Pharisee; also in that it is said that he was bold and stout, who, without any lawful authority, caused James, the Lord's brother, to be stoned. But if we give credence to Josephus, he could not be that Ananias of whom mention is made in this place by Luke, who was then made priest, when many years were past and gone, after that Felix departed out of the province.
I have another conjecture in my head. For there flourished during all that time one Ananias, an high priest, who, excepting the title of honor, was almost chief in the order. And because Josephus leaveth some void time between Ananias and Ismael, it may be that this man had the room of the highest priest in the meantime. 522 But though this were not so, it appeareth out of Josephus, that Ananias, who died when the city was besieged, was, in the reign of Claudius Caesar and Nero, equal in dignity with the chief priests which were then.
Yea, his authority is so highly extolled, as if he had the chief government, howsoever other men did bear the ensigns of honor. Again, he is called ? ? ? ? ? ? ? ? ? confusedly, 523 as those who were the highest priests. Now, let the readers ponder and consider, whether the word ? ? ? ? ? ? ? ? ? doth not rather signify in this place chief than highest, as it doth in many other places. For the Evangelists do everywhere call the priests who were of the course of Aaron ? ? ? ? ? ? ? ? ? , that they may distinguish them from the Levites, who had a more inferior degree of priesthood. Moreover, it may be that that Ananias, who was counted stout and courageous, did supply the high priest's room in his absence. Those things which we have recited out of Josephus are recorded partly in the Twentieth Book of Antiquities, from the third chapter until the eight; partly in the Second Book of the Wars of the Jews.
He commanded him to be smitten. We see that there was in this assembly great distem- perature. For whereas the high priest was in such rage, that he commanded Paul to be smitten for nothing, he did it undoubtedly with the consent of all the rest; yea, to the end he might win the favor of mad men. The Lord doth suffer the wicked to be so carried away by Satan, that they fall from all show of equity and temperance. For hypocrites would fain bear some show of moderation; and undoubtedly this high priest went about to pretend such gravity as did beseem his person. But the Lord did pluck this visure [mask] from his
? 522 "Intermedio illo tempore," during the intermediate time.
523 "Promiscue," indiscriminately.
246
face, so that there was not found in him so much as the modesty of a mean man, but he poured out his furious force like a beast.
In the mean season, we see what horrible and filthy disorder there was at that day in the Church. Ananias, who was the chief of the council, whereas he ought to have stayed others by his gravity, forgetting all modesty, he enforceth them unto violence and savageness. Therefore they had at that day no regard of discipline, but there remained among them confused barbarism. And no marvel, for they had estranged themselves from God; they had most reproachfully rejected Christ; all their religion was set to sale. Therefore it was meet that they should run headlong into furious madness, which might be loathsome even among profane men, that they might be punished in their own shame for their ungodliness.
3. God shall smite thee. Paul cannot put up that injury, but he must, at least, with sharp words reprehend the high priest, 524 and denounce God's vengeance unto him. For it is no curse, as appeareth sufficiently by the Greek text, but rather a reprehension, joined with the denouncing of a punishment. If any man object, that Paul did not use that modesty which Christ commandeth his to use, when he commandeth them after they have received a blow on the left cheek to turn the right cheek also, (Matthew 5:39) we may readily answer, that Christ doth not in these words require silence, whereby the wickedness and frowardness of the wicked may be nourished; but he doth only bridle their minds, that they may not take that injury, which they have already received, impatiently. Christ will have those that be his to be ready to suffer another injury after that they have already received one; and by this means he represseth all desire of revenge. This is a brief and true definition of patience which beseemeth all the faithful, that they break not out into wrathfulness, that they do not one evil turn for another; but that they overcome evil with goodness. But this is no let but that they may complain of those injuries which they have suffered, but that they may reprove the wicked, and cite them to the judgment-seat of God; so they do this with quiet and calm minds; and, secondly, without evil will and hatred; as Paul appealeth, in this place, unto God's judgment-seat, that the high priest may not flatter himself in his tyranny. Therefore he accuseth him, because he breaketh the law, from which (as he pretendeth) he hath his authority; whence he gathereth, that he shall not escape unpunished.
If any man, being overcome with impatience, do but murmur, he shall not be blameless. But a manifest and sharp accusation, if it proceed from a quiet mind, doth not pass the bounds set down by Christ. If any man say that it is mixed with railing, I answer, that we must always mark with what affection the words be uttered. Christ pronounceth that man to be worthy to be punished by the council who shall only say to his brother raca; and as for him who shall say thou fool, he maketh him subject to a more heavy judgment (Matthew
524 "Silentio. . . quin saltem expostulet graviter verbis cum pontifice," in silence, without at least sharply ex- postulating with the high priest.
247
Acts 23:1-5
? ? Acts 23:1-5
? 5:22). But if opportunity be offered to reprove, we must oftentimes reprehend sharply. Whereby it appeareth, that this only was Christ's drift to keep back his, first, from all indig- nation, secondly, from speaking anything in despite 525 of any man. Therefore, let us beware of railing, and then we may not only note in our brethren foolishness, but also it shall be lawful for us to express their offenses by their names when need shall be. So Paul did not speak for his own sake, that he might, with sharp words, requite the injury done to him by the high priest; but because he was a minister of the word of God, he would not wink at an offense which did deserve sharp and serious reprehension; especially seeing it was profitable to bring to light the gross hypocrisy of Ananias. Therefore, so often as we have any dealings with the wicked, if we be desirous to handle a good cause well, we must beware that there break out in us no motion of anger, that no desire of revenge provoke us to break out into railing. But if the spirit of meekness reign in us, we may handle the wicked according to their deserts, as it were out of the mouth of God; yet so that it may appear that we be rather prophets, than that we blunder out anything rashly through immoderate heat.
4. Those which stood by said By this it appeareth that they were all sick of one disease. 526 For why do they not rather blame Ananias, when they saw that he had quite forgotten all modesty, and that he brake out into violence and stripes after a barbarous manner? for even this did turn to the reproach of them all. 527 But this is a solemn [marked] thing among hypocrites, they look narrowly into other men's faults and wink at their own. Again, this pride is coupled with tyranny, so that their subjects, and those who are under them, may do nothing, but as for themselves, they may do whatsoever they will. So fareth it at this day in Popery, the more liberty that impure clergy doth grant to itself, and the more carelessly it waxeth wanton, and polluteth the whole world with the sins which flow thence, the more straitly do they rule and stay the tongues of the people. Therefore, if any man dare be so bold as once to whisper, a little liberty doth cause them to make outrageous outcries as it were heinous sacrilege.
5. I knew not, brethren. Those who think that this excuse of Paul hath in it no figure, do not well mark the contrary objections wherewith their error is refuted. They say that Paul knew not the high priest, because he had been absent long time; as if he were ignorant that he was chief priest, who is the chief in the council, and hath the uppermost room. Neither was Ananias so base and obscure that Paul was ignorant of his degree. But his words cut off all occasion of disputation, when as he chideth him, because, occupying the place of a judge, under color of the law, he doth, in his rage, that which is contrary to law. Therefore Paul knew what place he had, when he said that he abused his power. Other some invent a
? 525 "Contumelia," with contumely.
526 "Eadem omnes intemperie laborasse," that they all laboured under the same intemperance,
527 "In commune illorum dedecus," to their common disgrace.
248
Acts 23:1-5
? more subtle answer, that he spake not here of the mail, but of the office and public person. But, first, the exposition is far fet, [fetched] because, if Paul did reverence the priesthood, he must needs have given some honor to the man which had the same. And now it is not to be thought (forasmuch as the majesty of the priesthood was abolished by the coming of Christ, and that there followed such filthy profanation) that Paul did honor those as he was wont, (as if their perfect and lawful authority did continue) who, under the title of the high priests, did reign as lords without any law or right.
Therefore, subscribing to Augustine, I do not doubt but that this is a taunting excuse. Neither doth that any whit hinder, because plain speech becometh the ministers of the word. For seeing there be two sorts of ironies, one which is covered with subtilty and means to deceive, another which doth so figuratively note out the thing which is in hand, that it doth prick sorer; in this second, there is nothing which doth not well beseem the servants of Christ. Therefore, this is the meaning of the words, Brethren, I acknowledge nothing in this man which belongeth to the priest. Also, he added a testimony of the 22nd chapter of Exodus, (Exodus 22:28) in which place, though Moses speak of judges, yet the sentence is extended properly unto any lawful order. Therefore all dignity, which is appointed for maintenance of civil government, ought to be reverenced and had in honor. For whosoever he be that rebelleth against or resisteth the magistrate, or those who are appointed to rule, and are promoted unto honor, he would have no government. 528 And such desire tendeth to the disturbing of order. Yea, it shaketh and overthroweth all humanity. Therefore Paul purgeth himself of this crime; yet so, that he denieth that Ananias is to be counted a priest of God, who hath corrupted and perverted all the order of the Church.
But here riseth a question, whether we ought not to obey a ruler, though he exercise tyranny? For if that man be not to be deprived of honor which executeth his office amiss, Paul offended in robbing the high priest of his honor. Therefore I answer, that there is some difference between civil magistrates and the prelates of the Church. For though the exploiting [administration] of earthly or civil rule be confused or perverse, yet the Lord will have men to continue still in subjection. But when the spiritual government doth degenerate, the consciences of the godly are at liberty, and set free from obeying unjust authority; especially if the wicked and profane enemies of holiness do falsely pretend the title of priesthood to overthrow the doctrine of salvation, and challenge to themselves such authority, as that they will be thereby equal with God. So it is not only lawful for the faithful at this day to shake off from their shoulders the Pope's yoke, but they must do it of necessity, seeing they cannot obey his laws unless they forsake God.
? ? 528 "Anarchiam appetit," he longs for anarchy.
249
Acts 23:6-9
? ? Acts 23:6-9
? 6. And when Paul knew that the one part were of the Sadducees, and the other of the Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: I am judged of the hope and resurrection of the dead. 7. And when he had thus said, there was a dissension among the Pharisees and Sadducees: and the multitude was divided. 8. For the Sadducees say there is no resurrection, neither angel, neither spirit: but the Pharisees confess both. 9. And there was a great cry: and the scribes of the Pharisees' sect arose, and strove, saying, We find no evil in this man: but if the spirit or an angel have spoken to him, let us not fight against God.
? ? ? 6. And when Paul knew. The policy 529 of Paul, whereof Luke maketh mention, doth seem not to beseem the servant of Christ. For the subtilty which he used was inwrapped in dissimulation, which was not far from a lie. He saith that the state of his cause did consist in the resurrection of the dead: but we know that the strife arose about other matters: because he disannulled the ceremonies, because he admitted the Gentiles into the covenant of salva- tion. I answer, that though these things be true, yet did not he lie. For he doth neither deny that he was accused of other matters, neither doth this make the whole controversy to consist in one point; but he saith truly that the Sadducees were therefore offended with him, because he did hold the resurrection of the dead. He knew that those who had conspired together against him were enemies also one to another. 530 He knew that his own conscience was clear; and it had been an easy matter for him to prove his cause good before just judges. Yet because he seeth them cry out on him clamorously, and that he had no place granted to defend himself, he setteth his enemies together by the ears. Whereby it doth also appear, that they were carried away through ignorance and blind zeal. Therefore we must note that Paul did so begin, as that he was desirous truly and plainly to unfold the whole matter; and that he did not craftily refuse to make a pure and sound confession, such as, the servants of Christ ought to make; but because the way was stopt before him, neither could he be heard, he used the last remedy, 531 to declare that his adversaries were carried headlong with blind hatred. For the end doth show, that those are not guided with reason or judgment, who are carried out of the way by mutual discord.
Now, if any man, which darkeneth the light of doctrine, excuse his craft, by the example of Paul, he is easily refuted. For it is one thing for a man to provide for himself alone with
? 529 "Stratagema," stratagem.
530 "Intestinis dissidiis laborare," were involved in intestine dissensions.
531 "Extremo remedio," an extreme remedy.
250
Acts 23:6-9
? the loss of truth, and another to lead the professed enemies of Christ from resisting him, that they may strive among themselves.
Furthermore, we see the nature of the wicked, though they disagree among themselves like enemies, yet when they are to make war against the gospel, they forget their own garboils [strifes]. For Satan, the father of discord, doth procure this one consent only among his, that they may be of one mind and of one affection, to extinguish godliness.
14. The God of our fathers. As nothing is more fit to provoke us joyfully to go forward toward God, than when we know that God doth prevent us with his free goodness, that he may call us back from destruction to life; so Ananias beginneth here. God, saith he, hath ordained thee to know his will. For by this means Paul is taught that God had respect unto him at such time as he went astray, and was altogether an enemy to his own salvation; and so God's predestination doth abolish all preparations which sophisters imagine, as if man did prevent God's grace by his own free will. In calling him the God of the fathers, he re- neweth the remembrance of the promises, that the Jews may know that the new calling of
? 505 "Sinistram," sinister.
233
Acts 22:12-15
? Paul is joined with them, and that those fall not away from the law who pass over unto Christ. Therefore Paul confirmeth that by these words which he avouched before in his own person, that he had not made any departure from the God of Abraham, whom the Jews had in times past worshipped, but that he continueth in the ancient worship which the fathers did use, which he had learned out of the law.
Wherefore, when the question is about religion, let us learn by the example of Paul, not to imagine any new God, (as the Papists and Mahometans have done, and as all heretics use to do) but let us retain that God who hath revealed himself in times past to the fathers, both by the law, and also by diverse oracles. This is that antiquity wherein we must remain, and not in that whereof the Papists boast in vain, who have invented to themselves a strange God, seeing they have forsaken the lawful fathers.
The same is to be said at this day of the Jews, whose religion, seeing it disagreeth with the law and the prophets, their God must also be degenerate and feigned. For he who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his Son, that he may now be called by his own name, 506 or title, the Father of Christ. Therefore, he which rejecteth the Son hath not the Father, who cannot be separated from him. And Ananias saith, that it cometh to pass, through the free election of God, that the truth of the gospel doth now appear to Paul; whereupon it followeth, that he did not attain unto this by his own industry, which the experience of the thing did also declare. For nothing was more stubborn than Paul until Christ did tame him. And if we desire to know the cause and beginning, Ananias calleth us back unto the counsel of God, whereby he was appointed and ordained; and assuredly it is a more precious thing to know the will of God, than that men can attain unto it by their own industry. 507 That which Ananias affirmeth of Paul ought to be translated unto all, that the treasure of faith is not common to all; 508 but it is offered peculiarly to the elect. Furthermore, it appeareth more plainly by the next member what this will of God is. For God spake at sundry times and many ways by his prophets, but last of all, he revealed and made known his will and himself wholly in his Son (Hebrews 1:1).
To see the Just. Seeing all the Greek books 509 in a manner agree together in the masculine gender, I wonder why Erasmus would rather translate it in the neuter, Which is Just; which sense the readers see to be cold and far let [fetched]. Therefore, I do not doubt but that Just is taken in this place for Christ; and the text runneth very finely 510 thus, because it followeth
? 506 "Proprio elogio," by the proper title.
507 "Suo marte," by their own strength.
508 "Non esse omnibus promiscue expositum," is not set before all promiscuously.
509 "Graeci codices," the Greek manuscripts.
510 "Concinne," elegantly, appositely.
234
Acts 22:12-15
? immediately after, and hear a voice from his mouth. And it is certain that all the godly and holy men did most of all desire that they might see Christ. Thence flowed that confession of Simeon,
"Lord, now lettest thou thy servant depart in peace; because mine eyes have seen thy salva-
tion," (Luke 2:29).
Therefore this seeing, which godly kings and prophets did most earnestly desire, as
Christ himself doth witness, (Luke 10:24) is not without cause extolled as a singular benefit of God. But because the sight of the eyes should profit little or nothing, which we know was to many deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause why God did vouchsafe Paul of so great honor, to wit, that he might be to his Son a public witness; and he doth so prepare him, that he may learn not only for himself alone, 511 but that he may have so much the more care to profit, because he shall be the teacher of all the whole Church.
16. And now, why tarriest thou? It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godliness; for he would not have baptized him if he had been void of true faith. But Luke passeth over many things, and doth briefly gather the sum. Therefore, seeing Paul doth understand that the promised redemption is now given in Christ, Ananias saith, for good causes, that nothing ought to stay him from being baptized. But when he saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of slackness, but he doth rather amplify the grace of God by adding baptism. The like sentence had we in the tenth chapter, (Acts 10:47)
"Can any man let [hinder] those from being baptized with water who have the Holy Ghost given them even as we? "
But when he saith, Wash away thy sins, by this speech he expresseth the force and fruit of baptism, as if he had said, Wash away thy sins by baptism. But because it may seem that by this means more is attributed to the outward and corruptible element than is meet, the question is, whether baptism be the cause of our purging. Surely, forasmuch as the blood of Christ is the only means whereby our sins are washed away, and as it was once shed to this end, so the Holy Ghost, by the sprinkling thereof through faith, doth make us clean continually. This honor cannot be translated unto the sign of water, without doing open injury to Christ and the Holy Ghost; and experience doth teach how earnestly men be bent upon this superstition. Therefore, many godly men, lest they put confidence in the outward sign, do overmuch extenuate the force of baptism. But they must keep a measure, that the sacraments may be kept within their bounds, lest they darken the glory of Christ; and yet they may not want their force and use.
? 511 "Privatim," privately.
235
Acts 22:12-15
? Wherefore, we must hold this, first, that it is God alone who washeth us from our sins by the blood of his Son; and to the end this washing may be effectual in us, he worketh by the hidden power of his Spirit. Therefore, when the question is concerning remission of sins, we must seek no other author thereof but the heavenly Father, we must imagine no other material cause but the blood of Christ; and when we be come to the formal cause, the Holy Ghost is the chief. But there is an inferior instrument, and that is the preaching of the word and baptism itself. But though God alone doth work by the inward power of his Spirit, yet that doth not hinder but that he may use, at his pleasure, such instruments and means as he knoweth to be convenient; not that he includeth in the element anything which he taketh either from his Spirit or from the blood of Christ, but because he will have the sign itself to be an help for our infirmity.
Therefore, forasmuch as baptism doth help our faith, that it may reap forgiveness of sins by the blood of Christ alone, it is called the washing of the soul. So that the washing, spoken of by Luke, doth not note out the cause; but is referred unto the understanding of Paul, who, having received the sign, knew better that his sins were done away. 512 Though we must also note this, that there is no bare figure set before us in baptism, but that the giving of the thing is thereto annexed; because God promised nothing deceitfully, but doth, indeed, fulfill that which under the signs he doth signify. Notwithstanding, we must again beware that we tie not the grace of God to the sacraments; for the external administration of baptism profiteth nothing, save only where it pleaseth God it shall. By this there is also another question answered which may be moved. For seeing Paul had the testimony of the grace of God, his sins were already forgiven him. Therefore, he was not washed only by baptism, but he received a new confirmation of the grace which he had gotten.
In calling upon the name of the Lord. It is out of question that he meaneth Christ, not because the name of Christ alone is called upon in baptism, but because the Father com- mandeth us to ask of him whatsoever is figured in baptism; neither doth the operation of the Spirit tend to any other end, saving that it may make us partakers of his death and resur- rection. Therefore, Christ is appointed to excel in baptism, yet inasmuch as he is given us of the Father, and inasmuch as he poureth out his graces upon us by the Holy Ghost. Whereby it cometh to pass that the calling upon the name of Christ containeth both the Father and the Son.
Wherefore, Ananias doth not mean, that the name of Christ must only be named, but he speaketh of prayer, whereby the faithful do testify, that the effect of the outward sign is in the power of Christ alone. For the sacraments have neither any power of salvation included in them, neither are they anything worth of themselves. Wherefore, this member is, as it
? 512 "Expiata esse," were expiated.
236
were, a correction of the former saying, because Ananias doth, in plain words, send Paul from reposing confidence in the external sign unto Christ.
It is well known how much the Papists differ from this rule, who tie the cause of grace to their exorcisms and enchantments; and they are so far from studying to direct the miserable people unto Christ, that they rather drown Christ in baptism, and pollute his sacred name by their enchantments.
Acts 22:12-15
? ? 237
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, 513 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, 514 read that which we touched about the end of the seventh chapter.
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
? 513 "Clausula," clause or sentence.
514 "De modo visionis," as to the manner of the vision.
238
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. 515 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 them- selves 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.
19. Lord, they know. By this speech Paul doth testify that he was not beside himself, or brought into perplexity, 516 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; 517 especially when they seek no other thing but the confirmation of their faith.
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 them- selves 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
Acts 22:17-22
? ? 515 516 517 breast.
"Sancti hominis pectus," the holy man's breast.
"Mente aliena tam vel perplexum," alienated or perplexed in mind.
"Ut familiariter in ejus sinum exonerent suos affeetus," to unburden their feelings familiarly into his
239
Acts 22:17-22
? 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 518 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, 519 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).
? ? 518 "Numinis sui," of his Deity.
519 "Attriti," trampled upon.
240
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, 520 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.
? ? ? 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
520 "Certum qua ex causa accusaretur a Judaeis," certainly for what cause he was accused by the Jews.
241
? Acts 22:23-30
? 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 521 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.
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 es- caped 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, [pro- consuls] 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. Not- withstanding, the question is, how this can hang together, that the chief captain was afraid,
? 521 "Civis Romani," a Roman citizen.
242
Acts 22:23-30
? 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.
? ? 243
CHAPTER 23
Chapter 23
? 244
Acts 23:1-5
? ? Acts 23:1-5
? 1. And Paul beheld the council steadfastly, and said, Men and brethren, I have served God until this day in all good conscience. 2. And the high priest Ananias commanded those that stood by him to smite him on the face. 3. Then Paul said to him, God will smite thee, thou painted wall; and thou sittest judging according to law, and transgressing the law, commandest thou me to be smitten? 4. And those which stood by said, Railest thou on God's high priest? 5. And Paul said, I wist not, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people.
? ? ? 1. Looking earnestly. Paul beginneth with the testimony of a good conscience, that all the whole multitude may understand that he is unjustly charged with such an heinous offense, as if he had gone about to overthrow the worship of God. It may be, indeed, that a man may offend of ignorance, who will not otherwise be a contemner either of God or of religion; but Paul meant at the first, only with this excuse, to mollify their nettled minds, that he might the better be heard; for it had been in vain for him to have defended himself, so long as that opinion did stick in the minds of the priests, that he was a wicked revolt, [apostate]. Therefore, before he enter the cause, he excuseth himself of that crime, not only that he may purchase favor by that desire which he had to live godlily, but also that he may prevent false accusations, or at least that he may refute unjust prejudices which might have made against him, wherewith he saw the whole multitude infected and corrupted. We know not what he meant to say besides. Notwithstanding, this preface teacheth that no man can rightly handle the doctrine of godliness, unless the fear of God reign and bear the chief sway in him. And now, though he give not the priests so honorable a title here as he did a little before, when he stood upon the steps of the fortress, yet he calleth them brethren, giving them that honor, not because they deserve it, but that he may testify that he is not the cause of the breach of friendship.
2. And the chief priest. Luke's narration seemeth not to agree with the usual history; for Josephus writeth thus concerning the high priests of that time, that Quadratus, deputy [proconsul] of Syria, deposing Cumanus from the government of Judea, commanded him to answer for himself before Caesar, and sent Ananias, the highest priest, bound with him, into whose place who was chosen he maketh no mention, saving that it is likely that Jonathas had the honor given him, who, as he reporteth, was afterward slain by the subtilty and treachery of Felix, deputy [prefect] of Judea, who succeeded Cumanus; for when he had oftentimes told Felix part of his mind, and he could not away with the constancy of the man, he made a compact with one Doras, that he should privily convey in murderers to slay him. Then, as the same Josephus doth witness, king Agrippa made Ismael, the son of Phebeus, priest. But when he was sent by the people to Rome about a certain suit, and was kept there
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? by Popea, wife to Nero, Agrippa putteth in his place one Josephus, whose name was Chabus, the son of Simon. But immediately being also weary of him, he appointeth Ananus, the son of Ananus, to be high priest.
Furthermore, he saith that this last thing happened at such time as, after the death of Festus, Albinus did succeed him. And I see not why some call this Ananus Ananias. That hath indeed some color, in that he is called a Pharisee; also in that it is said that he was bold and stout, who, without any lawful authority, caused James, the Lord's brother, to be stoned. But if we give credence to Josephus, he could not be that Ananias of whom mention is made in this place by Luke, who was then made priest, when many years were past and gone, after that Felix departed out of the province.
I have another conjecture in my head. For there flourished during all that time one Ananias, an high priest, who, excepting the title of honor, was almost chief in the order. And because Josephus leaveth some void time between Ananias and Ismael, it may be that this man had the room of the highest priest in the meantime. 522 But though this were not so, it appeareth out of Josephus, that Ananias, who died when the city was besieged, was, in the reign of Claudius Caesar and Nero, equal in dignity with the chief priests which were then.
Yea, his authority is so highly extolled, as if he had the chief government, howsoever other men did bear the ensigns of honor. Again, he is called ? ? ? ? ? ? ? ? ? confusedly, 523 as those who were the highest priests. Now, let the readers ponder and consider, whether the word ? ? ? ? ? ? ? ? ? doth not rather signify in this place chief than highest, as it doth in many other places. For the Evangelists do everywhere call the priests who were of the course of Aaron ? ? ? ? ? ? ? ? ? , that they may distinguish them from the Levites, who had a more inferior degree of priesthood. Moreover, it may be that that Ananias, who was counted stout and courageous, did supply the high priest's room in his absence. Those things which we have recited out of Josephus are recorded partly in the Twentieth Book of Antiquities, from the third chapter until the eight; partly in the Second Book of the Wars of the Jews.
He commanded him to be smitten. We see that there was in this assembly great distem- perature. For whereas the high priest was in such rage, that he commanded Paul to be smitten for nothing, he did it undoubtedly with the consent of all the rest; yea, to the end he might win the favor of mad men. The Lord doth suffer the wicked to be so carried away by Satan, that they fall from all show of equity and temperance. For hypocrites would fain bear some show of moderation; and undoubtedly this high priest went about to pretend such gravity as did beseem his person. But the Lord did pluck this visure [mask] from his
? 522 "Intermedio illo tempore," during the intermediate time.
523 "Promiscue," indiscriminately.
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face, so that there was not found in him so much as the modesty of a mean man, but he poured out his furious force like a beast.
In the mean season, we see what horrible and filthy disorder there was at that day in the Church. Ananias, who was the chief of the council, whereas he ought to have stayed others by his gravity, forgetting all modesty, he enforceth them unto violence and savageness. Therefore they had at that day no regard of discipline, but there remained among them confused barbarism. And no marvel, for they had estranged themselves from God; they had most reproachfully rejected Christ; all their religion was set to sale. Therefore it was meet that they should run headlong into furious madness, which might be loathsome even among profane men, that they might be punished in their own shame for their ungodliness.
3. God shall smite thee. Paul cannot put up that injury, but he must, at least, with sharp words reprehend the high priest, 524 and denounce God's vengeance unto him. For it is no curse, as appeareth sufficiently by the Greek text, but rather a reprehension, joined with the denouncing of a punishment. If any man object, that Paul did not use that modesty which Christ commandeth his to use, when he commandeth them after they have received a blow on the left cheek to turn the right cheek also, (Matthew 5:39) we may readily answer, that Christ doth not in these words require silence, whereby the wickedness and frowardness of the wicked may be nourished; but he doth only bridle their minds, that they may not take that injury, which they have already received, impatiently. Christ will have those that be his to be ready to suffer another injury after that they have already received one; and by this means he represseth all desire of revenge. This is a brief and true definition of patience which beseemeth all the faithful, that they break not out into wrathfulness, that they do not one evil turn for another; but that they overcome evil with goodness. But this is no let but that they may complain of those injuries which they have suffered, but that they may reprove the wicked, and cite them to the judgment-seat of God; so they do this with quiet and calm minds; and, secondly, without evil will and hatred; as Paul appealeth, in this place, unto God's judgment-seat, that the high priest may not flatter himself in his tyranny. Therefore he accuseth him, because he breaketh the law, from which (as he pretendeth) he hath his authority; whence he gathereth, that he shall not escape unpunished.
If any man, being overcome with impatience, do but murmur, he shall not be blameless. But a manifest and sharp accusation, if it proceed from a quiet mind, doth not pass the bounds set down by Christ. If any man say that it is mixed with railing, I answer, that we must always mark with what affection the words be uttered. Christ pronounceth that man to be worthy to be punished by the council who shall only say to his brother raca; and as for him who shall say thou fool, he maketh him subject to a more heavy judgment (Matthew
524 "Silentio. . . quin saltem expostulet graviter verbis cum pontifice," in silence, without at least sharply ex- postulating with the high priest.
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Acts 23:1-5
? ? Acts 23:1-5
? 5:22). But if opportunity be offered to reprove, we must oftentimes reprehend sharply. Whereby it appeareth, that this only was Christ's drift to keep back his, first, from all indig- nation, secondly, from speaking anything in despite 525 of any man. Therefore, let us beware of railing, and then we may not only note in our brethren foolishness, but also it shall be lawful for us to express their offenses by their names when need shall be. So Paul did not speak for his own sake, that he might, with sharp words, requite the injury done to him by the high priest; but because he was a minister of the word of God, he would not wink at an offense which did deserve sharp and serious reprehension; especially seeing it was profitable to bring to light the gross hypocrisy of Ananias. Therefore, so often as we have any dealings with the wicked, if we be desirous to handle a good cause well, we must beware that there break out in us no motion of anger, that no desire of revenge provoke us to break out into railing. But if the spirit of meekness reign in us, we may handle the wicked according to their deserts, as it were out of the mouth of God; yet so that it may appear that we be rather prophets, than that we blunder out anything rashly through immoderate heat.
4. Those which stood by said By this it appeareth that they were all sick of one disease. 526 For why do they not rather blame Ananias, when they saw that he had quite forgotten all modesty, and that he brake out into violence and stripes after a barbarous manner? for even this did turn to the reproach of them all. 527 But this is a solemn [marked] thing among hypocrites, they look narrowly into other men's faults and wink at their own. Again, this pride is coupled with tyranny, so that their subjects, and those who are under them, may do nothing, but as for themselves, they may do whatsoever they will. So fareth it at this day in Popery, the more liberty that impure clergy doth grant to itself, and the more carelessly it waxeth wanton, and polluteth the whole world with the sins which flow thence, the more straitly do they rule and stay the tongues of the people. Therefore, if any man dare be so bold as once to whisper, a little liberty doth cause them to make outrageous outcries as it were heinous sacrilege.
5. I knew not, brethren. Those who think that this excuse of Paul hath in it no figure, do not well mark the contrary objections wherewith their error is refuted. They say that Paul knew not the high priest, because he had been absent long time; as if he were ignorant that he was chief priest, who is the chief in the council, and hath the uppermost room. Neither was Ananias so base and obscure that Paul was ignorant of his degree. But his words cut off all occasion of disputation, when as he chideth him, because, occupying the place of a judge, under color of the law, he doth, in his rage, that which is contrary to law. Therefore Paul knew what place he had, when he said that he abused his power. Other some invent a
? 525 "Contumelia," with contumely.
526 "Eadem omnes intemperie laborasse," that they all laboured under the same intemperance,
527 "In commune illorum dedecus," to their common disgrace.
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Acts 23:1-5
? more subtle answer, that he spake not here of the mail, but of the office and public person. But, first, the exposition is far fet, [fetched] because, if Paul did reverence the priesthood, he must needs have given some honor to the man which had the same. And now it is not to be thought (forasmuch as the majesty of the priesthood was abolished by the coming of Christ, and that there followed such filthy profanation) that Paul did honor those as he was wont, (as if their perfect and lawful authority did continue) who, under the title of the high priests, did reign as lords without any law or right.
Therefore, subscribing to Augustine, I do not doubt but that this is a taunting excuse. Neither doth that any whit hinder, because plain speech becometh the ministers of the word. For seeing there be two sorts of ironies, one which is covered with subtilty and means to deceive, another which doth so figuratively note out the thing which is in hand, that it doth prick sorer; in this second, there is nothing which doth not well beseem the servants of Christ. Therefore, this is the meaning of the words, Brethren, I acknowledge nothing in this man which belongeth to the priest. Also, he added a testimony of the 22nd chapter of Exodus, (Exodus 22:28) in which place, though Moses speak of judges, yet the sentence is extended properly unto any lawful order. Therefore all dignity, which is appointed for maintenance of civil government, ought to be reverenced and had in honor. For whosoever he be that rebelleth against or resisteth the magistrate, or those who are appointed to rule, and are promoted unto honor, he would have no government. 528 And such desire tendeth to the disturbing of order. Yea, it shaketh and overthroweth all humanity. Therefore Paul purgeth himself of this crime; yet so, that he denieth that Ananias is to be counted a priest of God, who hath corrupted and perverted all the order of the Church.
But here riseth a question, whether we ought not to obey a ruler, though he exercise tyranny? For if that man be not to be deprived of honor which executeth his office amiss, Paul offended in robbing the high priest of his honor. Therefore I answer, that there is some difference between civil magistrates and the prelates of the Church. For though the exploiting [administration] of earthly or civil rule be confused or perverse, yet the Lord will have men to continue still in subjection. But when the spiritual government doth degenerate, the consciences of the godly are at liberty, and set free from obeying unjust authority; especially if the wicked and profane enemies of holiness do falsely pretend the title of priesthood to overthrow the doctrine of salvation, and challenge to themselves such authority, as that they will be thereby equal with God. So it is not only lawful for the faithful at this day to shake off from their shoulders the Pope's yoke, but they must do it of necessity, seeing they cannot obey his laws unless they forsake God.
? ? 528 "Anarchiam appetit," he longs for anarchy.
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Acts 23:6-9
? ? Acts 23:6-9
? 6. And when Paul knew that the one part were of the Sadducees, and the other of the Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: I am judged of the hope and resurrection of the dead. 7. And when he had thus said, there was a dissension among the Pharisees and Sadducees: and the multitude was divided. 8. For the Sadducees say there is no resurrection, neither angel, neither spirit: but the Pharisees confess both. 9. And there was a great cry: and the scribes of the Pharisees' sect arose, and strove, saying, We find no evil in this man: but if the spirit or an angel have spoken to him, let us not fight against God.
? ? ? 6. And when Paul knew. The policy 529 of Paul, whereof Luke maketh mention, doth seem not to beseem the servant of Christ. For the subtilty which he used was inwrapped in dissimulation, which was not far from a lie. He saith that the state of his cause did consist in the resurrection of the dead: but we know that the strife arose about other matters: because he disannulled the ceremonies, because he admitted the Gentiles into the covenant of salva- tion. I answer, that though these things be true, yet did not he lie. For he doth neither deny that he was accused of other matters, neither doth this make the whole controversy to consist in one point; but he saith truly that the Sadducees were therefore offended with him, because he did hold the resurrection of the dead. He knew that those who had conspired together against him were enemies also one to another. 530 He knew that his own conscience was clear; and it had been an easy matter for him to prove his cause good before just judges. Yet because he seeth them cry out on him clamorously, and that he had no place granted to defend himself, he setteth his enemies together by the ears. Whereby it doth also appear, that they were carried away through ignorance and blind zeal. Therefore we must note that Paul did so begin, as that he was desirous truly and plainly to unfold the whole matter; and that he did not craftily refuse to make a pure and sound confession, such as, the servants of Christ ought to make; but because the way was stopt before him, neither could he be heard, he used the last remedy, 531 to declare that his adversaries were carried headlong with blind hatred. For the end doth show, that those are not guided with reason or judgment, who are carried out of the way by mutual discord.
Now, if any man, which darkeneth the light of doctrine, excuse his craft, by the example of Paul, he is easily refuted. For it is one thing for a man to provide for himself alone with
? 529 "Stratagema," stratagem.
530 "Intestinis dissidiis laborare," were involved in intestine dissensions.
531 "Extremo remedio," an extreme remedy.
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Acts 23:6-9
? the loss of truth, and another to lead the professed enemies of Christ from resisting him, that they may strive among themselves.
Furthermore, we see the nature of the wicked, though they disagree among themselves like enemies, yet when they are to make war against the gospel, they forget their own garboils [strifes]. For Satan, the father of discord, doth procure this one consent only among his, that they may be of one mind and of one affection, to extinguish godliness.
