37As Paul was about to be brought into the barracks, he said to the commander, “May I say something to you?” And he said, “Do you know Greek? 38“Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?” 39But Paul said, “I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people.” 40When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew dialect, saying,

Parallel Verses

New American Standard Bible (©1995)
For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple.

GOD'S WORD® Translation (©1995)
They had seen Trophimus from Ephesus with him in the city earlier and thought Paul had taken him into the temple courtyard.

King James Bible
(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

Douay-Rheims Bible
(For they had seen Trophimus the Ephesian in the city with him, whom they supposed that Paul had brought into the temple.)

Darby Bible Translation
For they had before seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.

English Revised Version
For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.

Webster's Bible Translation
(For they had seen before with him in the city, Trophimus, an Ephesian, whom they supposed that Paul had brought into the temple.)

Weymouth New Testament

World English Bible
For they had seen Trophimus, the Ephesian, with him in the city, and they supposed that Paul had brought him into the temple.

Young's Literal Translation
for they had seen before Trophimus, the Ephesian, in the city with him, whom they were supposing that Paul brought into the temple.

Cross References

Acts 18:19 They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews.

Acts 18:21 but taking leave of them and saying, "I will return to you again if God wills," he set sail from Ephesus.

Acts 19:1 It happened that while Apollos was at Corinth, Paul passed through the upper country and came to Ephesus, and found some disciples.

Acts 20:4 And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia.

2 Timothy 4:20 Erastus remained at Corinth, but Trophimus I left sick at Miletus.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 27-40

We have here Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.

I. We have here Paul seized, and laid hold on.

1. He was seized in the temple, when he was there attending the days of his purifying, and the solemn services of those days, v. 27. Formerly he had been well known in the temple, but now he had been so long in his travels abroad that he had become a stranger there; so that it was not till the seven days were almost ended that he was taken notice of by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently set upon by those who did what they could to have his blood mingled with his sacrifices-in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. The temple, which they themselves pretended such a mighty zeal for, yet did they themselves thus profane. Thus is the church polluted by none more than by popish persecutors, under the colour of the church's name and interest.

2. The informers against him were the Jews of Asia, not those of Jerusalem-the Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it.

3. The method they took was to raise the mob, and to incense them against him. They did not go to the high priest, or the magistrates of the city, with their charge (probably because they expected not to receive countenance from them), but they stirred up all the people, who were at this time more than ever disposed to any thing that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.

4. The arguments wherewith they exasperated the people against him were popular, but very false and unjust. They cried out, "Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job 30:5), or after a mad dog. Note, The enemies of Christianity, since they could never prove it to be an ill thing, have been always very industrious, right or wrong, to put it into an ill name, and so run it down by outrage and outcry. It had become men of Israel to help Paul, who preached up him who was so much the glory of his people Israel; yet here the popular fury will not allow them to be men of Israel, unless they will help against him. This was like, Stop thief, or Athaliah's cry, Treason, treason; what is wanting in right is made up in noise.

5. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual.

(1.) They charge upon him bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, nay in all places, he teaches all men, every where; so artfully is the crime aggravated, as if, because he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," [1.] Against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails any thing nor uncircumcision; nay, he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job 12:2), whereas God, though he had cast them off, yet had not cast away his people, Rom. 11:1. They were Lo-ammi, not a people (Hos. 1:9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. [2.] Against the law. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted his preaching against the law; whereas it was so far from making void the law that it established it, Rom. 3:31. [3.] Against this place, the temple. Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.

(2.) They charge upon him bad practices. To confirm their charge against him, as teaching people against this holy place, they charge it upon him that he had himself polluted it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter.-Josephus Antiq. 15.417. Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Trophimus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false. See here, [1.] Innocency is no fence against calumny and false accusation. It is no new thing for those that mean honestly, and act regularly, to have things laid to their charge which they know not, nor ever thought of. [2.] Evil men dig up mischief, and go far to seek proofs of their false accusations, as they did here, who, because they saw a Gentile with Paul in the city, will thence infer that he was with him in the temple. This was a strained innuendo indeed, yet by such unjust and groundless suggestions have wicked men thought to justify themselves in the most barbarous outrages committed upon the excellent ones of the earth. [3.] It is common for malicious people to improve that against those that are wise and good with which they thought to have obliged them and ingratiated themselves with them. Paul thought to recommend himself to their good opinion by going into the temple, he had not been so maligned by them. This is the genius of ill-nature; for my love, they are my adversaries, Ps. 109:4; 69:10.

We have Paul in danger of being pulled in pieces by the rabble. They will not be at the pains to have him before the high priest, or the sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They cannot prove the crime upon him, and therefore dare not bring him upon a fair trial; nay, so greedily do they thirst after his blood that they have not patience to proceed against him by a due course of law, though they were ever so sure to gain their point; and therefore, as those who neither feared God nor regarded man, they resolved to knock him on the head immediately.

1. All the city was in an uproar, v. 30. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms presently, being resolved to stand by that with their lives and fortunes. All the city was moved, when they were called to from the temple, Men of Israel, help, with as much violence as if the old complaint were revived (Ps. 79:1), O God, the heathen are come into thine inheritance, thy holy temple have they defiled. Just such a zeal the Jews here show for God's temple as the Ephesians did for Diana's temple, when Paul was informed against as an enemy to that (ch. 19:29): The whole city was full of confusion. But God does not reckon himself at all honoured by those whose zeal for him transports them to such irregularities, and who, while they pretend to act for him, act in such a brutish barbarous manner.

2. They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple, (1.) They showed a real detestation of him as one not fit to be suffered in the temple, nor to worship there, nor to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. (2.) They pretended a veneration for the temple; like that of good Jehoiada, who would not have Athaliah to be slain in the house of the Lord, 2 Ki. 11:15. See how absurd these wicked men were; they condemned Paul for drawing people from the temple, and yet, when he himself was very devoutly worshipping in the temple, they drew him out of it. The officers of the temple shut the doors, either, [1.] Lest Paul should find means to get back and take hold of the horns of the altar, and so protect himself by that sanctuary from their rage. Or rather, [2.] Lest the crowd should by the running in of more to them be thrust back into the temple, and some outrage should be committed, to the profanation of that holy place. Those that made no conscience of doing so ill a thing as the murdering of a good man for well-doing, yet would be thought to scruple doing it in a holy place, or at a holy time: Not in the temple, as Not on the feast-day.

3. They went about to kill him (v. 31), for they fell a beating him (v. 32), resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Now was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.

III. We have here Paul rescued out of the hands of his Jewish enemies by a Roman enemy. 1. Tidings were brought of the tumult, and that the mob was up, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. Somebody that was concerned not for Paul, but for the public peace and safety, gave this information to the colonel, who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service. 2. The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. 3. The very sight of the Roman general frightened them from beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar, as the town clerk told the Ephesians. They were deterred from that by the power of the Romans from which they ought to have been restrained by the justice of God and the dread of his wrath. Note, God often makes the earth to help the woman (Rev. 12:16), and those to be a protection to his people who yet have no affection for his people; they have only a compassion for sufferers, and are zealous for the public peace. The shepherd makes use even of his dogs for the defence of his sheep. It is Streso's comparison here. See here how these wicked people were frightened away at the very sight of the chief captain; for the king that sitteth on the throne of judgment scattereth away all evil with his eyes. The governor takes him into custody. He rescued him, not out of a concern for him, because he thought him innocent, but out of a concern for justice, because he ought not to be put to death without trial; and because he knew not how dangerous the consequence might be to the Roman government of such tumultuous proceedings were not timely suppressed, nor what such an outrageous people might do if once they knew their own strength: he therefore takes Paul out of the hands of the mob into the hands of the law (v. 33): He took him, and commanded him to be bound with two chains, that the people might be satisfied he did not intend to discharge him, but to examine him, for he demanded of those who were so eager against him who he was, and what he had done. This violent taking of him out of the hands of the multitude, though there was all the reason in the world for it, yet they laid to the charge of the chief captain as his crime (ch. 24:7): The chief captain Lysias came with great violence, and took him out of our hands, which refers to this rescue as appears by comparing ch. 23:27, 28, where the chief captain gives an account of it to Felix.

IV. The provision which the chief captain made, with much ado, to bring Paul to speak for himself. One had almost as good enter into a struggle with the winds and the waves, as with such a mob as was here got together; and yet Paul made a shift to get liberty of speech among them.

1. There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when every one pretended to give the sense of the whole body. Those that will hearken to the clamours of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.

2. There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (v. 35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him, v. 36. See how the most excellent persons and things are often run down by a popular clamour. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.

3. Paul at length begged leave of the chief captain to speak to him (v. 37): As he was to be led into the castle, with a great deal of calmness and composedness in himself, and a great deal of mildness and deference to those about him, he said unto the chief captain, "May I speak unto thee? Will it be no offence, nor construed as a breach of rule, if I give thee some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his betters, yet he humbly begs to leave to speak to this commander, and will not speak till he has obtained leave: May I speak unto thee?

4. The chief captain tells him what notion he had of him: Canst thou speak Greek? I am surprised to hear thee speak a learned language; for, Art not thou that Egyptian who made an uproar? The Jews made the uproar, and then would have it thought that Paul had given them occasion for it, by beginning first; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who took on him to be a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers-desperadoes, banditti, raparees, cut-throats. What a degeneracy was there in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."-Antiq. 20.171; Wars 2.263. And Eusebius speaks of it, Hist. 2:20. It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.

5. Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and no Egyptian-a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.

6. He humbly desired a permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but sues for it as a favour, which he will be thankful for: I beseech thee, suffer me to speak to the people. The chief captain rescued him with no other design than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible colour, he desires he may have leave immediately to defend himself; for it needed no more than to be set in a true light; nor did he depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them in that same hour what they should speak.

7. He obtained leave to plead his own cause, for he needed not to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, Mt. 10:20. The chief captain gave him license (v. 40), so that now he could speak with a good grace, and with the more courage; he had, I will not say that favour, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. This licence being obtained, (1.) The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zaccheus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbour, and there was made a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to give audience, it was to no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. (2.) Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke unto them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.

Calvin's Commentary

26. Then when Paul had taken the men, on the morrow, being purified with them, he entered into the temple, declaring the fulfilling of the days of purification until an offering might be offered for every one of them. 27. And when the seven days were now almost ended, certain Jews of Asia, when they saw him in the temple, moved the people, and laid hands on him, 28. Crying, Men of Israel, help: This is that man, which teacheth all men everywhere against the people, and the law, and this place. Moreover, he hath also brought Grecians into the temple, and hath defiled this holy place. 29. For they had seen Trophimus an Ephesian in the city with him, whom they thought Paul had brought into the temple. 30. And all the whole city was moved, and the people ran together: and when they had caught Paul, they drew him out of the temple: and by and by the doors were shut.

26. Whereas some accuse Paul of subtilty, [483] as if he did play the hypocrite, I have before refuted this. Yet I do not deny but that he granted to do thus much at the request of the brethren, being thereunto in a manner enforced. Therefore, it hath more color, and is (as they say) more disputable, that he was too easily entreated, and too ready to obey; and yet I do not admit that which some men say, that it went not well with Paul, because, taking upon him a new and unwonted person, he did not so constantly, as he was wont, maintain the liberty purchased by Christ. I confess, indeed, that God doth oftentimes punish foolish purposes with unhappy success; but I see not why this should be applied to Paul, who through voluntary subjection sought to win the favor of the rude, and such as were not thoroughly instructed, that he might do them good; being about to do that not willingly, but because he had rather yield to the brethren than stick to his own judgment. Furthermore, when he was once admitted, he might fitly have passed over to moderate that zeal. His courtesy doth rather deserve great praise, in that he doth not only gently abase himself for the unskillful people's sake, but doth also obey [484] their foolishness who did unworthily, and against reason, suspect him. He might well have reproved [485] them, because they had been so ready to believe reports contrary to his estimation [reputation]. In that he abstaineth, he showeth great patience; in that he winneth their favor so carefully, it is singular modesty.

Moreover, he might have been more rough and round with [486] James and his fellows in office, because they had not been more diligent to root out errors from among the people. For though it be certain that they taught faithfully, yet it may be that the sight of the temple, and the very seat of the law, did hinder them in defending the use of liberty. But Paul, whether he went from his right of his own accord, or whether he think that they see better what is expedient than he, doth follow [487] their counsel. And whereas false Nicodemites, following this example of Paul, go about to color their treacherous dissimulation, whilst they pollute themselves with all filthiness of Popery, it needeth no long refutation. They boast that they do this to win the weak brethren, (or that they follow their vein thus far) as if Paul did yield to them in all things without choice. If, being Jews, they should take upon them according to the pre-script of the law, to fulfill among the Jews a vow infected with no idolatry, then might they prove themselves to be like Paul. Now, forasmuch as they inwrap themselves in gross and altogether wicked superstitions, and that because they will escape the cross, what likelihood is that which they imagine? [488]

27. The Jews which came from Asia. It is certain that these men were enemies to the name of Christ and of Christians, so that whilst Paul is bent to pacify the faithful, he incurreth the rage of the enemies. Those of Asia are, indeed, the raisers of the tumult; but the minds of all the people were so corrupt with the hatred of him that they all became partners in the fury. But this place teacheth, that we must not take it impatiently if at any time our hope be frustrate, and our counsels, which we have taken with a right and holy affection, fall not out well, that our actions may have an happy end. We must attempt nothing but with a good conscience, and according to the Spirit of God. But and if things come not to pass as we would, even then, let that inward feeling uphold us, that we know that God alloweth [approveth] our desire, though it be laid open to the reproaches and mocks of men; neither let it repent us of our gentleness, if at any time the wicked reward us otherwise than we deserve.

28. Men of Israel, help. They cry out as if they were in extreme danger, and they call upon all men to help them, as if all religion were in hazard. Whereby we see with what furious hatred they were inflamed against Paul, only because in showing that the full and perfect truth is found in Christ, he taught that the figures of the law had an end. Now, whereas they conceive a false opinion, having seen Trophimus, they do more betray by this headlong lightness how venomous they be. They accuse Paul of sacrilege. Why? because he brought into the temple a man which was uncircumcised. But they laid a most cruel [489] crime to the charge of an innocent through a false opinion. Thus the boldness of those men useth commonly to be preposterous who are carried away with an opinion conceived before. But let us learn by such examples to beware of the distemperature of affections, and not to let light prejudices have the rein, lest we run headlong upon the innocent, being carried with blind force.

30. And the city was moved. We see in this place the vanity of the common people, which count Paul a condemned man before ever they hear him. Whereas the city is moved about godliness, [490] "it is no marvel; but this is a point of perverse zeal and mad rashness, in that they set themselves against Paul before they know his matter. For in this corruption of nature frowardness is joined with foolishness, so that those will readily, of their own accord, make haste to maintain an evil cause who can hardly be moved with many exhortations to do well. This is a hard case, that the whole world should be armed against us at a sudden, through the persuasion of a few; but seeing it pleaseth the Lord it should be so, let every one of us prepare himself by this, and such like examples, to suffer all manner [of] assaults, and to bear and abide all brunts.

Footnotes:

[483] "Astutiae," craftiness.

[484] "Morem gerit," defer to.

[485] "Expostulasset," expostulated with.

[486] "Durior," more severe on.

[487] "Acquiescit," acquiesces in.

[488] "Qualis ista est quam fingunt similitudo," what resemblance is there in it to that which they feign.

[489] "Atrocissimum," most atrocious.

[490] "Quod tumultuatur civitas in negotio pietatis," that the city is in a tumult in a matter relating to godliness.

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Alexander Maclaren—Expositions of Holy Scripture: The Acts

Paul in the Temple
'And when the seven days were almost ended, the Jews which were of Asia when they saw him in the temple, stirred up all the people, and laid hands on him. 28. Crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. 29. (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Jerusalem to Rome
Acts 21:17-28:31 THIS JOURNEY Scripture, Acts 21:17-28:31 1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion. 2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten …
Henry T. Sell—Bible Studies in the Life of Paul

Parting.
"What mean ye to weep, and to break mine heart!"--Acts 21:13 "Was macht ihr, dass ihr weinet." [32]Spitta. transl., Sarah Findlater, 1855 What mean ye by this wailing To break my bleeding heart? As if the love that binds us Could alter or depart! Our sweet and holy union Knows neither time nor place; The love that God has planted Is lasting as His grace. Ye clasp these hands at parting, As if no hope could be; While still we stand for ever In blessed unity! Ye gaze, as on a vision Ye never could …
Jane Borthwick—Hymns from the Land of Luther

As Thou Wilt.
"The will of the Lord be done."--Acts 21:14. "Wie Gott will! also will ich sagen." [72]Neumeister. transl., Jane Borthwick, 1858 As Thou wilt, my God! I ever say; What Thou wilt is ever best for me; What have I to do with earthly care, Since to-morrow I may leave with Thee? Lord, Thou knowest, I am not my own, All my hope and help depend on Thee alone. As Thou wilt! still I can believe; Never did the word of promise fail. Faith can hold it fast, and feel it sure, Though temptations cloud and fears …
Jane Borthwick—Hymns from the Land of Luther

Paul a Prisoner
[This chapter is based on Acts 21:17 to 23:35..] When we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present." On this occasion, Paul and his companions formally presented to the leaders of the work at Jerusalem the contributions forwarded by the Gentile churches for the support of the poor among their Jewish brethren. The gathering of these contributions had cost the apostle and his fellow workers much time, …
Ellen Gould White—The Acts of the Apostles

The Way to the Kingdom
"The kingdom of God is at hand: repent ye, and believe the gospel." Mark 1:15 These words naturally lead us to consider, First, the nature of true religion, here termed by our Lord, "the kingdom of God," which, saith he, "is at hand;" and, Secondly, the way thereto, which he points out in those words, "Repent ye, and believe the gospel." I. 1. We are, First, to consider the nature of true religion, here termed by our Lord, "the kingdom of God." The same expression the great Apostle uses in his Epistle …
John Wesley—Sermons on Several Occasions

India as Carey Found It
1793 Tahiti v. Bengal--Carey and Thomas appointed missionaries to Bengal--The farewell at Leicester--John Thomas, first medical missionary--Carey's letter to his father--The Company's "abominable monopoly"--The voyage--Carey's aspirations for world-wide missions--Lands at Calcutta--His description of Bengal in 1793--Contrast presented by Carey to Clive, Hastings, and Cornwallis--The spiritual founder of an Indian Empire of Christian Britain--Bengal and the famine of 1769-70--The Decennial Settlement …
George Smith—The Life of William Carey

Chel. The Court of the Women.
The Court of the Gentiles compassed the Temple and the courts on every side. The same also did Chel, or the Ante-murale. "That space was ten cubits broad, divided from the Court of the Gentiles by a fence, ten hand-breadths high; in which were thirteen breaches, which the kings of Greece had made: but the Jews had again repaired them, and had appointed thirteen adorations answering to them." Maimonides writes: "Inwards" (from the Court of the Gentiles) "was a fence, that encompassed on every side, …
John Lightfoot—From the Talmud and Hebraica

Matthew.
Critical. Bernh. Weiss: Das Matthäusevangelium und seine Lucas-Parallelen erklärt. Halle, 1876. Exceedingly elaborate. Edw. Byron Nicholson: The Gospel according to the Hebrews. Its Fragments translated and annotated. Lond., 1879. Exegetical Commentaries on Matthew by Origen, Jerome, Chrysostom, Melanchthon (1523), Fritzsche, De Wette, Alford, Wordsworth, Schegg (R. Cath., 1856-58, 3 vols.), J. A. Alexander, Lange (trsl. and enlarged by Schaff, N. Y., 1864, etc.), James Morison (of Glasgow, …
Philip Schaff—History of the Christian Church, Volume I

Knox in Scotland: Lethington: Mary of Guise: 1555-1556
Meanwhile the Reformer returned to Geneva (April 1555), where Calvin was now supreme. From Geneva, "the den of mine own ease, the rest of quiet study," Knox was dragged, "maist contrarious to mine own judgement," by a summons from Mrs. Bowes. He did not like leaving his "den" to rejoin his betrothed; the lover was not so fervent as the evangelist was cautious. Knox had at that time probably little correspondence with Scotland. He knew that there was no refuge for him in England under Mary Tudor, …
Andrew Lang—John Knox and the Reformation

Chrysostom Evades Election to a Bishopric, and Writes his Work on the Priesthood.
About this time several bishoprics were vacant in Syria, and frequent depositions took place with the changing fortunes of orthodoxy and Arianism, and the interference of the court. The attention of the clergy and the people turned to Chrysostom and his friend Basil as suitable candidates for the episcopal office, although they had not the canonical age of thirty. Chrysostom shrunk from the responsibilities and avoided an election by a pious fraud. He apparently assented to an agreement with Basil …
St. Chrysostom—On the Priesthood

Whether Since Christ's Passion the Legal Ceremonies Can be Observed Without Committing Mortal Sin?
Objection 1: It would seem that since Christ's Passion the legal ceremonies can be observed without committing mortal sin. For we must not believe that the apostles committed mortal sin after receiving the Holy Ghost: since by His fulness they were "endued with power from on high" (Lk. 24:49). But the apostles observed the legal ceremonies after the coming of the Holy Ghost: for it is stated (Acts 16:3) that Paul circumcised Timothy: and (Acts 21:26) that Paul, at the advice of James, "took the men, …
Saint Thomas Aquinas—Summa Theologica

Whether the Grace of the Word of Wisdom and Knowledge is Becoming to Women?
Objection 1: It would seem that the grace of the word of wisdom and knowledge is becoming even to women. For teaching is pertinent to this grace, as stated in the foregoing Article. Now it is becoming to a woman to teach; for it is written (Prov. 4:3,4): "I was an only son in the sight of my mother, and she taught me [*Vulg.: 'I was my father's son, tender, and as an only son in the sight of my mother. And he taught me.']." Therefore this grace is becoming to women. Objection 2: Further, the grace …
Saint Thomas Aquinas—Summa Theologica

From Antioch to the Destruction of Jerusalem.
Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their …
Josiah Blake Tidwell—The Bible Period by Period

The Letter of the Synod to the Emperor and Empress.
(Labbe and Cossart, Concilia, Tom. VII., col. 577.) To our most religious and most serene princes, Constantine and Irene his mother. Tarasius, the unworthy bishop of your God-protected royal city, new Rome, and all the holy Council which met at the good pleasure of God and upon the command of your Christ-loving majesty in the renowned metropolis of Nice, the second council to assemble in this city. Christ our God (who is the head of the Church) was glorified, most noble princes, when your heart, …
Philip Schaff—The Seven Ecumenical Councils

Sudden Conversions.
"By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain."--1 Cor. xv. 10. We can hardly conceive that grace, such as that given to the great Apostle who speaks in the text, would have been given in vain; that is, we should not expect that it would have been given, had it been foreseen and designed by the Almighty Giver that it would have been in vain. By which I do not mean, of course, to deny that God's gifts are oftentimes abused and wasted by man, which …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Prov. 22:06 the Duties of Parents
"Train up a child in the way he should go; and when he is old, he will not depart from it."--Prov. 22:6. I SUPPOSE that most professing Christians are acquainted with the text at the head of this page. The sound of it is probably familiar to your ears, like an old tune. It is likely you have heard it, or read it, talked of it, or quoted it, many a time. Is it not so? But, after all, how little is the substance of this text regarded! The doctrine it contains appears scarcely known, the duty it puts …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

The Epistle to the Hebrews.
I. Commentaries on Hebrews by Chrysostom (d. 407, hermeneia, in 34 Homilies publ. after his death by an Antioch. presbyter, Constantinus); Theodoret (d. 457); Oecumenius (10th cent.); Theophylact (11th cent.); Thomas Aquinas (d. 1274); Erasmus (d. 1536, Annotationes in N. T., with his Greek Test., 1516 and often, and Paraphrasis in N. T., 1522 and often); Card. Cajetanus (Epistolae Pauli, etc., 1531); Calvin (d. 1564, Com. in omnes P. Ep. atque etiam in Ep. ad Hebraeos, 1539 and often, also Halle, …
Philip Schaff—History of the Christian Church, Volume I

Of the Prerogatives which the Elect Shall Enjoy in Heaven.
By reason of this communion with God, the elect in heaven shall have four superexcellent prerogatives:-- 1. They shall have the kingdom of heaven for their inheritance (Matt. xxv.; 1 Pet. i. 4), and they shall be free denizens of the heavenly Jerusalem (Eph. ii. 19; Heb. xii. 22.) St. Paul, by being a free citizen of Rome (Acts xxi. 26), escaped whipping; but they who are once free citizens of the heavenly Jerusalem, shall ever be freed from the whips of eternal torments. For this freedom was bought …
Lewis Bayly—The Practice of Piety

The Positive Side
What is the relation of the Law (the Ten Commandments) to Christians? In our previous chapter we pointed out how that three radically different answers have been returned to this question. The first, that sinners become saints by obeying the Law. This is Legalism pure and simple. It is heresy of the most dangerous kind. All who really believe and act on it as the ground of their acceptance by God, will perish eternally. Second, others say that the Law is not binding on Christians because it has been …
Arthur W. Pink—The Law and the Saint

Paul's Journeys Acts 13:1-38:31
On this third journey he was already planning to go to Rome (Acts 19:21) and wrote an epistle to the Romans announcing his coming (Rom. 1:7, 15). +The Chief City+, in which Paul spent most of his time (Acts 19:1, 8, 10), between two and three years upon this journey, was Ephesus in Asia Minor. This city situated midway between the extreme points of his former missionary journeys was a place where Ephesus has been thus described: "It had been one of the early Greek colonies, later the capital …
Henry T. Sell—Bible Studies in the Life of Paul