A Complete History and Mystery of the Old and New Testament, Part 2 · Chapter 22
CHAP XXII. Paul in Priſon.
PAƲL now was become a Priſoner to this chief Captain, or Roman Tribune, who, tho' he delivered Paul out of the hands of thoſe that would have murdered him, yet bound he him with Chains (poſſibly looking upon him as the Author of this Tumult, Acts 23.27.) and examined him publickly [who he was and what he had done] Acts 21. verſe 33. However by this ſame means, as what was foretold from God to him, Acts 21. v. 11. was fulfilled, (for not one tittle that is foretold by his Servants from him can fail) So God provided hereby that Paul ſhould have a fair hearing, before he could be condemned and Executed by that Riotous Rabble, who agreed well enough in doing this murdering miſchief (ſo far as they durſt) but could render no reaſon to this Tribune for their outrage againſt Paul.
N.B. Wherefore the Captain ordered his Souldiers to carry away the Priſoner into the Caſtle, not only to ſecure him from the fury of this confuſed popular commotion, but alſo to be examined privately again. Paul, being by this good providence handed up upon the Aſcent to the Caſtle out of the reach of his murderers hands, craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people, and he did this both to Vindicate the Goſpel (that no Scandal might reſt upon truth) and to demonſtrate his invincible Zeal for his own Country-men and Kinſ-men, who, while they were doing their utmoſt for his deſtruction would leave no means unattempted for their Salvation, Acts 21. v. 34, 35, 36, 37.
When Paul requeſted this liberty of ſpeaking for himſelf, the Captain asks him two Queſtions.
N.B. The firſt was about his skill in the Greek Language, which had been the common Lingua in Aſia and Aegypt, &c. while the Graecian Empire retained its predominacy and was well known among the Romans who were of any good quality and education.
And his ſecond Queſtion was about his Perſon, whether he were not that Famous Ring-leader of a Rebellious Crew (Judas Galilaeus) who pretended himſelf to be a Prophet, made an horrible inſurrection, yet eſcaped when many of his followers were ſlain, of whom Joſephus, Lib. 20. Cap. 11. Antiqu. mentions: to which Paul Anſwers No, but declares what he was and ſo had licenſe to make his defence, verſe 38, 39, 40. of Acts 21.
In Paul's Apology to the people (for quelling the Tumult, Acts 22.1, 2, &c. we have theſe Remarks.
The first is; There is a lawful and pious inſinuation (for gaining the Attention of Auditors) which may be uſed in Sermons or Orations.
N.B. Thus Paul did here, tho' his Auditory conſiſted of wicked men, and of the moſt peeviſh and peſtilent perſecutors, yet doth he give to them their due Titles of reſpect and honour belonging to the places wherein the providence of God had placed them (ſtiling them Men, Brethren and Fathers, verſe 1.) and not uſing any opprobious invectives which they now deſerved.
Moreover, he that could ſpeak all tongues (by the Gift of the Holy Ghoſt upon him) chuſed to ſpeak in his own Mother-Tongue (namely the Hebrew mixt with the Syriack, ever after the return from the Captivity) as knowing that Language was moſt grateful to this people, who had ſo great a prejudice againſt all other Nations, and Languages: This made them keep the more ſilent, verſe 2.
The ſecond Remark is; ſuch as are become renewed in the Spirit of their minds, Eph. 4.23. have quite contrary thoughts and underſtandings to what they had in their unrenewed Eſtate.
Thus Paul, while he was the Phariſaical Saul, had ſuch high thoughts of his ſtrict Sect as to believe, if only two perſons were to be admitted into Heaven, the one muſt be a Scribe, and the other a Phariſee: He looked upon himſelf as a perfect Zealot in Phariſaiſm, wherein perſecution of Chriſtianity was one part of his Perfection, verſe 3, 4. but when he by his effectual calling became a new Creature, and Chriſt had made all things new in him, Rev. 21.5. He hath now new thoughts and a new Judgment, inſomuch that his former Phariſaiſm (which he had highly fancyed, and prized as more pretious than the richeſt Rubyes, &c.) he now reckons it no better than Dung, Droſs, or Dog-meat (as the word [foreign quaſi foreign] ſignifies) Phil. 3.6, 7, 8. and his former Zeal to be but a blind Zeal, no better than Mettle in a Blind Horſe, than fire on the Chimney-top, & than the Devil in the Demoniack who threw him ſometimes into the fire and ſometimes into the water, Mat. 17.15. See Rom. 10.2, 3.
The third Remark is; Man's way is not in himſelf, nor is it in man to direct his own ſteps, Jer. 10.23.
This Apoſtle in his Apology giveth an account of his Country, Education, and Phariſacial Converſation, yea and of his own fierce and furious perſecutions of Chriſtians both at Jeruſalem and Damaſcus, verſe 4.5. wherein he Appeals to the Conſciences of the High-Prieſt and the Principals of the Sanhedrim (from whom he had his Orders and Commiſſion to Damaſcus, Acts 8.3. and 9.1, 2, 3, &c.) whether he had not been as Violent and Cruel to Chriſtians, as they now were. Then gives he a large Relation of his wonderful Converſion (whereof we had an account before, Acts 9.3, &c.) with only ſome ſmall variety of expreſſions here from that former. Whereby he indeavoured to convince his obſtinate Auditory, that what was done by him, in forſaking his former Judaiſm and ſtrict Phariſaiſm, &c. was not his own free voluntary choice, but he was over-ruled hereunto by the Great Redeemer (Jeſus Chriſt) who ſtop'd him in his way of perſecution with a confounding Light and Lightning ſuddenly incompaſſing him, and (ſaith he) then the Lord wrought upon my Heart with his irreſiſtable hand this (to you ſo ſtrange) a change in me which was from Heaven: and what is Man that he dares withstand God? in whoſe hand is the Heart of every man, &c. The Potter hath power over his own Clay, &c. verſe 6, 7, 8, 9, &c.
The fourth Remark is; Arguments for Converting work muſt be pungent, and convincing.
Paul here Acts the part of a skilful Chirurgeon, comes cloſe to them with his Inciſion-knife for the Compunction of their uncircumciſed Hearts, telling them [it was Jeſus of Nazareth] (a reproachful name that the ſtubborn Jews had caſt upon Chriſt when they Crucified him) who had unhorſt him, ſtruck him with Blindneſs, &c. who could do the ſame to any of them (might it conſiſt with his wiſdom and glory) and who, tho' now in Heaven, yet was not aſhamed from thence to own that contemned (tho' not contemptible) name, he call'd not himſelf [Jeſus the Son of God, the Heir of the world, Heb. 1.2, 3. The Lord of all, Acts 10.36.] &c. but he gloried in their Reproach that they had caſt upon him, Saying, [can any good come out of Nazareth?] Therefore ſeeing Chriſt owned this Reproach from Heaven, we muſt not be aſhamed, when reproached by it upon Earth; but make Moſes's choice, who prefer'd the Reproaches of Chriſt before all the Treaſures of Aegypt and Honours of the VVorld, Hebr. Chap. 11.26.
Nor is this Narrative (ſaith he) Gratis Dictum, any Feigned Fable, Ask my Fellows Commiſſioners (who were my Companions in that perſecuting Errand to Damaſcus) who ſaw the ſame Light, and heard the ſame Voice, Acts 9.7. tho' they heard it not, ſo as to obey it, as I Paul did: Thus hearing in the Hebrew Language is frequently uſed for obeying.
N.B. Moreover (ſaith he) It was no Gentile Proſelyte, that the ſame Jeſus directed me unto for Divine Inſtruction, but unto Ananias, a man Zealous of, and learned in the Law, who by the ſame Jeſus's appointment perſuaded me to embrace the Goſpel, tho' he was a Jew like to your ſelves in all things: which ſhewed that the Goſpel was not contrary to, nor deſtructive of the Law, but it was only the Accompliſhment of it; Otherwiſe that believing Jew (Ananias) would neither have cured him of his blindneſs, nor Countenanced him in any ſcandalous Indeavouring after an Apoſtacy from the Jewiſh, Religion, N.B. But ſaith Ananias to him [the God of our fathers] (this Title did pleaſe the Jewiſh people above all, &c.) hath taken thee by the Hand (as the word [foreign] here ſignifies) that thou ſhould know his Will, and ſee the Juſt one, &c.] Verſe 12, and 14, 15.
The fifth Remark is; In working Goſpel Cures upon diſeaſed Souls, Corroſives as well as Cordials and Lenitives muſt be Inter-changeably applyed, as the matter doth require, not all or always the one, or the other. Proud fleſh muſt be eaten down, and the ſore of the Soul muſt not be skin'd over falſly or healed too faſt.
N.B. Thus Paul plays the part of a skilful Chirurgeon here: For tho' he did Dulcifie his defence to them by declaring how his Call and Converſion was ſtill to ſerve and worſhip no other God than the God of Abraham and of their Fathers the Patriarks (which ſweetned Speech did tickle the Jews itching ears, whoſe principal boaſt lay herein, John 8.41.) yet would not he flatter them into eternal deſtruction, but piouſly Re-minds them of that Juſt one (Holy Jeſus) whom they by wicked hands had Crucified, as Acts 3.14. and 7.52. and whom he had ſeen glorified, once with the eyes of his Body, in his Journey to Damaſcus, and again, with the eyes of his mind, Acts 22.17, 18. (probably about three years after his Converſion, Gal. 1.18. while he prayed in the Temple. N.B. As prayer is a Soul-raviſhing duty, ſo therein, as in a trance, praying ones get a ſaving ſight of their Sweet Saviour, as Acts 10.10.
N.B. His ſeeing of Jeſus was a great priviledge (being an Apoſtle born out of due time, 1 Cor. 15.8.) which all the Patriarks, Prophets, and Believers (before Christ's coming) did greatly deſire to be dignified with, Matth. 13.17. Luke 2.29. John 8.56. Paul ſaw Chriſt laſt of the Apoſtles, but it was in Chriſt's State of Exaltation, 1 Corinth. 9.1. and 15.8.
The ſixth Remark is; Carnal reaſonings will ariſe in the hearts even of the choiceſt and chiefeſt of God's Veſſels of Mercy to Object ſomething againſt their Obedience to his Divine Commands.
N.B. Thus Paul prudently intimateth to thoſe obſtinate Jews here his own unwillingneſs to turn his back from Preaching to the Jews (as if he bore ſome grudge againſt his own Country-men) and to turn his face to the Gentiles, to which Chriſt had given him a Commiſſion, Acts 9.15. and 22.18, 21. The ſame perſon [Paul] who never diſputed againſt his Commiſſion from the High-Prieſt for his perſecuting the Chriſtians at Damaſcus, yet Objects againſt his Commiſſion from the Great High-Prieſt (our Lord Jeſus, Heb. 3.1.) for his preaching to the Gentiles; Saying, I have more hope of doing good at Jeruſalem among the Jews (who all know how Zealous I have been for the Law) than of going to the Gentiles, who will be afraid of me, as Ananias himſelf had been, Acts 9.13. To this Objection Chriſt Anſwers, Have I not told thee, that thoſe Jews at Jeruſalem will not receive thy Teſtimony concerning me, they will rather reject it, reckoning thee as a Light giddy-headed fellow, who now Teacheth that very Religion which thou lately perſecuted: 'Tis as if Chriſt had ſaid, N.B. So many as were Cureable (being ordained to life are already Cured: Utter deſtruction haſtens now on apace both upon the Citizens and the City it ſelf: the reſt are hardned, I have no more mercy to beſtow on them by thee.
Paul ſtill hangs back with his love to the Jews and with his fear of going to the Gentiles: Then Chriſt renews his Command upon him the Second time without promiſing him any Succeſs. Now Paul muſt no longer diſpute but diſpatch, N.B. Chriſts Commands muſt be obeyed ſimply and readily, whether the Gentiles will hear or forbear, he muſt go among them. This teacheth us, how we ſhould lay by all our own carnal reaſonings, and vain pretences, when once God's Commandment is made manifeſt to us, whatever our Succeſs be, we muſt follow God blindfold, Heb. 11.8. Iſa. 41.2. without Heſitation, Sciſcitation or Limitation, &c.
Having made theſe Six Remarks upon Paul's Apology to theſe Stubborn people, the next Remarks ariſe from the effects of his Apology which were two.
Firſt, Upon his obſtinate Auditors who immediately interrupted him when they heard he had preached the Goſpel of Salvation to the Gentiles, verſe 22. and preſently broke out into another outragious Tumult, Verſe 23.
N.B. The Second effect was upon the chief Commander, to whom Paul was now become a bound Priſoner, who yet gratified his Priſoner (whom he had ſecured from the murdring hands of the Jews) to preach this Apologetical Sermon upon his Caſtle-Stairs (now Paul's Pulpit) out of the reach of his Murderers.
(1.) This Chiliark or chief Commander drew his Priſoner off the Stairs within the VValls of his Caſtle.
(2.) He bid his Under-Captain examine him by Scourging, as judging him ſome Notorious Malefactor, otherwiſe ſuch hideous out-crys would not have been made againſt him, verſe 24. But,
(3.) Underſtanding he was a Roman Citizen, and uncondemned, the Commander deſiſted from binding and ſcourging Paul, ver. 25, 26, 27. And,
(4.) Paul Anſwers the chief Captain's Objection, that no ſuch injury ought to be done to him who was free born, ver. 28.
Then Laſtly the Event of all was, that this chief Captain of the Caſtle (fearing to be called in Queſtion for what he had already done to a Roman Citizen (contrary to the Roman Law) he both looſeth off Paul's two Chains from off his hands and feet, and abſolveth him from being bound with Thongs to a Poſt in order to his Scourging, that by torturing him thereby they might make him confeſs, verſe 20. And becauſe the Captain would gladly have found ſome fault in Paul (that thereby he might the better excuſe his own Breach of the Roman Law) worthy of Bonds.
N.B. Therefore the next day he ſends him down from the Caſtle to be judged by the Jew's Sanhedrim, ſeeing himſelf had no skill in the Jewiſh Religion, &c. verſe 30. not daring to continue in that Crime of keeping a Roman Citizen uncondemned under confinement, and likewiſe that Paul might have there a greater freedom to make his own defence, &c.
The Reſolves of theſe two effects, &c. afford us theſe Remarks.
The firſt is; Such hearers of the word as are not ordained unto life will find ſome Stumbling-block or other, whereon to ſtumble, &c, v. 22.
N.B. Thoſe hardned Jews had given Paul a fair Audience all along hitherto without any gain-ſaying at all while he Dulcified his Diſcourſe, and ſweetned his ſpeech with ſuch pleaſing expreſſions, as [the God of their Fathers] &c. wherein the Jews gloried above all things, that they and theirs had God for their Father, John 8.41. but when any mention is made of the Mercy of God to the Gentiles: This they could not hear nor bear: Therefore do they interrupt him with their Tumultuous clamours, prepare themſelves to do violence to him again (by caſting off their Cloaths) and in their raging phrenzy [threw duſt up into the Air] verſe 23. this Duſt they wiſh'd to be ſtones to throw at Paul for his Blaſphemy.
N.B. So Proud a Confidence (or rather Impudence) they had to monopolize the whole Market of Divine Mercy to themſelves, they madly grudged God ſhould tender it to others, which they themſelves had ſo Stubbornly refuſed, to wit, the offer of God, who is very angry with thoſe perſons and people, when he ſaith [I will lay ſtumbling blocks before them] Ezek. 3.20. Eſp. when men ſtumble at God's mercy offered to others, as the Jews here did (whereas all the Lord's Redeemed do much rejoice in, yea and the Angels alſo, Luke 15.10.) N.B. whoſe hardned hearts will not hear to this day of the Gentiles having any intereſt in their Meſſiah, but call us Baſtard Gentiles, and Curſe us Chriſtians in their daily prayers, crying [Maledie Domine Nazaraeis, Curſe Lord theſe Nazareans the Chriſtians] and ſtick not to ſay, that rather than we ſhould have any benefit by their Meſſiah, they would Crucifie him an hundred times over. See 1 Theſſ. 2.15.
The ſecond Remark is; Polititians do not oft conſider what is Juſt and Righteous to be done, but what is moſt proper and uſeful for preſent purpoſe, be it Right or Wrong, verſe 24.
N.B. This chief Captain of the Roman Garriſon in the Caſtle muſt [Examine Paul by ſcourging] to make him confeſs the Cauſe of thoſe out-crys againſt him: The Heathen Tortures for confeſſion proceeded no farther than Scourging (this may ſhame Chriſtians who put perſons into the Inquiſition, the Boot, &c.) thus they did to Chriſt, Math. 27. ver. 26. To Scourge a perſon uncondemned was look'd upon as ſo unjuſt an act, that the Laws of no Civilized Nation did ever allow it; See on Acts 16.37. yet this muſt be done to Paul by this Heathen polititian, verſe 25.
The third Remark is; Holy piety doth not exclude all Godly policy: As Paul here was both prudently and piouſly politick, ſo afterwards when he ſet the Phariſees, and Saduces together by the ears, Acts 23.6, 7. It is but Rational that a good man ſhould make uſe of ſuch lawful priviledges as the place wherein he lives, and the Station wherin he ſtands do afford him: Thus Paul pleadeth for himſelf the priveledge of a Roman-Citizen, who neither ought to be bound, nor beaten, according to the Valerian and the Porcian Law. Therefore was this Title Terrible to other Nations, ſo Paul pleads it, verſe 25, 26, 27.
N.B. Tho' we may not render Evil for Evil, yet may we Right our ſelves by all lawful means for our ſecurity: Chriſt allows as much of the Serpent, as of the Dove in his Servants, Matth. 10.16. provided the Subtlety of the one do not deſtroy the ſimplicity of the other, as piety without policy is too ſimple to be ſafe, ſo policy without piety is too ſubtle to be good: The head of the Serpent and the heart of the Dove do beſt together as bleſſed ingredients for the Compound of Chriſtians.
The fourth Remark is; God hath many, means and ways whereby to deliver his perſecuted Servants, as ſometimes by the death of perſecutors (they are dead that ſought the Child's life, Matth. 2.20. and many in England were ſaved by the death of Q. Mary, &c.) So at other times by ſtriking a Terrour upon their hearts, as here, verſe. 28, 29. The chief Captain was afraid he had gone too far already, becauſe it was a Capital Crime and accounted no leſs than Treaſon for any in Authority to violate the Roman priveledges which Auguſtus Caeſar had beſtowed upon Tarſus (the City wherein Paul was born) as a reward for the Citizens aſſiſting him in his wars with Brutus and Caſſius; So feared he to be called to an account for his breach of that priviledge, as he did then ſo as to looſe Paul's Bands, v. 30.
The fifth Remark is; Our deliverances here are but partial, the total is not until Death; Paul was but delivered from his Chains, not from his confinement, but was reſerved to appear before the Sanhedrim the next day: for tho' that Council had been baniſhed out of Jeruſalem long before, & had their reſidence at Jabneh, yet at this Pentecost-Feaſt they were come thither. The Colonel carries Paul down from the Caſtle, and ſets him ſafe before them for a fair Publick Tryal.