Acts 22:29

Act 22:29. [Εὐθέως, straightway) If thou dost purpose aught against any of the sons of GOD, immediately, when thou hast discovered that it is such a one, give over.—V. g.]—ἐφοβήθη, was afraid) on account of the great penalty thereby incurred.—καὶ ὅτι) This depends not on ἐπιγνοὺς, but On ἐφοβήθη.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act 22:29 . καὶ … δὲ , cf. Act 3:24 , Luk 2:35 , Mat 10:18 ; Mat 16:18 , Joh 6:51 ; Joh 15:27 , Rom 11:23 , 2Ti 3:12 , and other instances, Grimm-Thayer, sub v. , δέ , 9. ἐφοβήθη , cf. Act 16:38 , and the magistrates of Philippi. He seems to have broken two laws, the Lex Porcia and the law mentioned above, Act 22:26 . ἐπιγ . ὅτι Ῥωμαῖός ἐστι : the punishment for pretending to be a Roman citizen was death, and therefore St. Paul’s own avowal would have been sufficient, Suet., Claudius , 25. ὅτι ἦν αὐτὸν δεδεκώς : on the construction usual in Luke see Act 1:10 . The words may be best referred to the binding in Act 22:25 like a slave; this is more natural than to refer them to Act 21:33 . If this latter view is correct, it seems strange that Paul should have remained bound until the next day, Act 22:30 . No doubt it is quite possible that the Apostle’s bonds were less severe after the chiliarch was aware of his Roman citizenship, and that the later notices, Act 23:18 , Act 24:27 , Act 26:29 , Act 27:42 , may contrast favourably with Act 21:33 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Not by Nation, but by the law of his city.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

chief captain also was afraid, &c.--See on Act 16:38.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. After he knew that he was a Roman] He who was going to scourge him durst not proceed to the torture when Paul declared himself to be a Roman. A passage from Cicero, Orat. pro Verr. Act. ii. lib. v. 64, throws the fullest light on this place: Ille, quisquis erat, quem tu in crucem rapiebas, qui tibi esset ignotus, cum civem se Romanum esse diceret, apud te Praetorem, si non effugium, ne moram quidem mortis mentione atque usurpatione civitatis assequi potuit? "Whosoever he might be whom thou wert hurrying to the rack, were he even unknown to thee, if he said that he was a Roman citizen, he would necessarily obtain from thee, the Praetor, by the simple mention of Rome, if not an escape, yet at least a delay of his punishment." The whole of the sixty-fourth and sixty-fifth sections of this oration, which speak so pointedly on this subject, are worthy of consideration. Of this privilege he farther says, Ib. in cap. lvii., Illa vox et exclamatio, Civis Romanus sum, quae saepe multis in ultimis terris opem inter barbaros et salutem tulit, c. That exclamation, I am a Roman citizen, which often times has brought assistance and safety, even among barbarians, in the remotest parts of the earth, c.

PLUTARCH likewise, in his Life of Pompey, (vol. iii. p. 445, edit. Bryan,) says, concerning the behaviour of the pirates, when they had taken any Roman prisoner, Εκεινο δε ην ὑβριϚικωτατον κ. τ. λ what was the most contumelious was this when any of those whom they had made captives cried out, ρωμαιος ειναι, THAT HE WAS A ROMAN, and told them his name, they pretended to be surprised, and be in a fright, and smote upon their thighs, and fell down (on their knees) to him, beseeching him to pardon them! It is no wonder then that the torturer desisted, when Paul cried out that he was a Roman and that the chief captain was alarmed, because he had bound him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) Which should have examined him.—The verb had acquired the secondary sense (just as “putting to the question” did in mediæval administration of justice) of examining by torture.

Because he had bound him.—The words seem to refer to the second act of binding (Act_22:25) rather than the first (Act_21:33). The chains fastened to the arms were thought of, as we see afterwards, when St. Paul’s citizenship was an acknowledged fact (Act_26:29; Eph_3:1; Eph_4:1), as not incompatible with the respect due to a Roman citizen. The binding, as slaves were bound, with leathern thongs, was quite another matter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. which should have examined him] This is old English for “which were about to examine him” which the Rev. Ver. gives. The verb is euphemistically employed for the scourging which it was proposed to administer to obtain information from St Paul.

because he had bound him] i.e. bound him for the purpose of scourging. To be bound with a chain as a prisoner was not prohibited in the case of Romans. Hence we find St Paul speaking often in the Epistles, written during his imprisonment at Rome, of the bonds and the “chain” with which he was afflicted. Cp. Php_1:7; Php_1:13-14; Php_1:16; Col_4:18; Phm_1:10; Phm_1:13. Also Act_28:20, while the next verse in this chapter shews that though the Apostle was unloosed from the whipping-post, he was still kept in bands.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

29 Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.

Ver. 29. Then straightway they departed from him] Thus wonderfully and opportunely doth the Lord free his people, sometimes, from evils and enemies, when in human apprehension there is no way of escape.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then straightway - Immediately. They saw that by scourging him they would have Violated the Roman law, and exposed themselves to its penalty.

Which should have examined him - Who were about to torture him by scourging him, Act 22:24.

Because he had bound him - Preparatory to scourging him. The act of binding a Roman citizen with such an intent, untried and uncondemned, was unlawful. Prisoners Who were to be scourged were usually bound by the Romans to a pillar or post; and a Similar custom prevailed among the Jews. That it was unlawful to bind a man with this intent, who was uncondemned, appears from an express declaration in Cicero (against Verres): “It is a heinous sin to bind a Roman citizen; it is wickedness to beat him; it is next to parricide to kill him, and what Shall I say to crucify him?”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The same law which forbad a Roman citizen to be scourged, forbad him also to be bound. (St. Augustine, lib. i. de Serm. Dni. chap. 29.) --- It was under Claudius that the abuse of buying the freedom of Rome was introduced. At first the name of a Roman was esteemed much, and bought at a great price. Now (such is the emptiness and vanity of titles) it is refused, and despised; nay, it is fled from, and reckoned disgraceful. (Silvian. De Gubern. Dei, lib. v.) --- If St. Paul, on this occasion, makes use of his privilege, it is not that he was unprepared, or afraid to die for Christ; but because it was lawful to use ordinary means to extricate himself from difficulties, and preserve himself for future services to religion. (Denis the Carthusian)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They departed from him, who had bound him, and would have scourged him.

The chief captain also was afraid; the crime of breaking the privileges of the Roman citizens being accounted no less than treason, and a sin, as they called it, against the majesty of that people; as afterwards it was as great an offence against their emperors.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. Departed—The underlings require no order to desist, and depart. The chiliarch is fearful, not because he has bound Paul with chains for security, for that was lawful; but because he has bound him for the scourging. Accordingly, he is not released until the morrow; but from this time the chiliarch treats Paul with consideration, and exerts himself for his safety and deliverance from any injustice from the Jews.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They then which were about to examine him straightway departed from him for then straightway they departed from him which should have examined him, A.V.; when for after, A.V. Had bound him (hn aujtov), as related in Act_21:33. jEke deqhnai: "Facinus est vinciri civem Remanum," Cicero, in "Verrem," 5:66 (quoted by Meyer).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

examined him

Or, tortured him.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Arrangements for a decent hearing:

v. 29. Then straightway they departed from him which should have examined him; and the chief captain also was afraid after he knew that he was a Roman, and because he had bound him.

v. 30. On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their Council to appear, and brought Paul down, and set him before them.

The declaration of Paul that he was a free-born Roman citizen had its immediate effect. Those that were to put the question to him with torture stepped back immediately, with alacrity, for the torture was illegal in the case of a Roman citizen, although it might be employed in the case of slaves and foreigners. Even the chiliarch felt rather uncomfortable with fear, since he had now found out that Paul was a Roman citizen, and because he had bound him. If Paul had been of a vindictive nature, he might have caused the tribune some difficulty, but revenge did not enter his thoughts, since his object had been gained. But the commander now acted more carefully. It was still his firm resolve to find out the real reason why Paul was being accused by the Jews, what the trouble really was about. So he had Paul freed from his bonds, and commanded that the high priests and the entire Synedrion come together, the hearing probably taking place in their own council-chamber or at some place in the city outside of the Tower of Antonia, most likely in the Court of the Gentiles, where the Romans were permitted to appear, since he led Paul down from the hill and placed him in front of them. Thus the prophecy of Agabus had been fulfilled, and Paul was in the hands of the Gentiles, delivered there by the hands of his own countrymen.

Summary.Paul’s speech to the Jews, first listened to in interested silence, is interrupted by shouts of anger, after which Paul saves himself from a scourging at the hands of the soldiers by declaring his Roman citizenship.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

See notes on verse 25

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

29. οἱ μέλλοντες αὐτὸν ἀνετάζειν, those who were about to examine him. The verb is used here euphemistically for the scourging which it had been proposed to inflict on the Apostle.

αὐτὸν ἦν δεδεκώς, he had bound him, i.e. bound him for the purpose of scourging. To be bound with a chain as a prisoner was not prohibited in the case of Romans. Hence we find St Paul speaking often in the Epistles, written during his imprisonment at Rome, of the bonds and the ‘chain’ with which he was afflicted. Cf. Php 1:7; Php 1:13-14; Php 1:17; Col 4:18; Phm 1:10; Phm 1:13. Also Act 28:20, while the next verse in this chapter shews that though the Apostle was unloosed from the whipping-post, he was still kept in bonds.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29. καὶ … δέ] moreover, ‘more than that.’

ἐφοβ.] There is no inconsistency (as De W.) in the tribune’s being afraid because he had bound him, and then letting him remain thus bound. Meyer rightly explains it, that the tribune, having committed this error, is afraid of the possible consequences of it (‘facinus est vinciri civem R., scelus verberari,’ Cic. Verr. v. 66), and shews this by taking the first opportunity of either undoing it, or justifying his further detention, by loosing him, and bringing him before the Sanhedrim. His fear was on account of his first false step; but it was now too late to reverse it: and the same reason which leads him to continue it now, operates afterwards (ὁ δέσμιος Π., ch. 23:18) when the hearing was delayed. That ἦν δεδεκώς cannot, as Bloomfield and Wordsworth suppose, refer only to the binding before scourging, its immediate juxtaposition with ἔλυσεν in the next verse sufficiently shews. Besides, the mere circumstance of a preparation for scourging having been begun in ignorance, and left off as soon as the knowledge was received, would rather have relieved, than occasioned, the fear of the tribune. A more cogent reason still is, that ἦν δεδεκώς can properly only apply to an action still continuing when the fear was felt: that he had put him into custody. ‘The centurion believed Paul’s word, because a false claim of this nature, being easily exposed, and punishable with death (Suet. Claud. 25), was almost an unprecedented thing.’ Hackett.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.