TRV
Translation
King James Version
¶ And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.
KJV (with Strong's)
Complete Jewish Bible
They had been listening to him up to this point; but now they shouted at the top of their lungs, “Rid the earth of such a man! He’s not fit to live!”
Berean Standard Bible
The crowd listened to Paul until he made this statement. Then they lifted up their voices and shouted, “Rid the earth of him! He is not fit to live!”
American Standard Version
And they gave him audience unto this word; and they lifted up their voice, and said, Away with such a fellow from the earth: for it is not fit that he should live.
World English Bible Messianic
They listened to him until he said that; then they lifted up their voice, and said, “Rid the earth of this fellow, for he isn’t fit to live!”
Geneva Bible (1599)
And they heard him vnto this worde, but then they lift vp their voyces, and sayd, Away with such a fellow from the earth: for it is not meete that he should liue.
Young's Literal Translation
And they were hearing him unto this word, and they lifted up their voice, saying, `Away from the earth with such an one; for it is not fit for him to live.'
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Commentary on Acts 22 verses 22–30
22 ¶ And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.
23 And as they cried out, and cast off their clothes, and threw dust into the air,
24 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.
25 And as they bound him with thongs, Paul said unto 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 and told the chief captain, saying, Take heed what thou doest: for this man is a Roman.
27 Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea.
28 And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born.
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.
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.
Paul was going on with this account of himself, had shown them his commission to preach among the Gentiles without any peevish reflections upon the Jews, and we may suppose designed next to show how he was afterwards, by a special direction of the Holy Ghost at Antioch, separated to this service, how tender he was of the Jews, how respectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body; and then to show how wonderfully God had owned him, and what good service had been done to the interest of God's kingdom among men in general, without damage to any of the true interests of the Jewish church in particular. But, whatever he designs to say, they resolve he shall say no more to them: They gave him audience to this word. Hitherto they had heard him with patience and some attention. But when he speaks of being sent to the Gentiles, though it was what Christ himself said to him, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, and such a jealousy of them. Upon the mention of this, they have no manner of patience, but forget all rules of decency and equity; thus were they provoked to jealousy by those that were no people, Rom 10:19.
Now here we are told how furious and outrageous the people were against Paul, for mentioning the Gentiles as taken into the cognizance of divine grace, and so justifying his preaching among them.
I. They interrupted him, by lifting up their voice, to put him into confusion, and that nobody might hear a word he said. Galled consciences kick at the least touch; and those who are resolved not to be rules by reason commonly resolve not to hear it if they can help it. And the spirit of enmity against the gospel of Christ commonly shows itself in silencing the ministers of Christ and his gospel, and stopping their mouths, as the Jews did Paul's here. Their fathers had said to the best of seers, See not, Isa 30:10. And so they to the best of speakers, Speak not. Forbear, wherefore shouldst thou be smitten? Ch2 25:16.
II. They clamoured against him as one that was unworthy of life, much more of liberty. Without weighing the arguments he had urged in his own defence, or offering to make any answer to them, they cried out with a confused noise, "Away with such a fellow as this from the earth, who pretends to have a commission to preach to the Gentiles; why, it is not fit that he should live." Thus the men that have been the greatest blessings of their age have been represented not only as the burdens of the earth, but the plague of their generation. He that was worthy of the greatest honours of life is condemned as not worthy of life itself. See what different sentiments God and men have of good men, and yet they both agree in this that they are not likely to live long in this world. Paul says of the godly Jews that they were men of whom the world was not worthy, Heb 11:38. And therefore they must be removed, that the world may be justly punished with the loss of them. The ungodly Jews here say of Paul that it was not fit he should live; and therefore he must be removed, that the world may be eased of the burden of him, as of the two witnesses, Rev 11:10.
III. They went stark mad against Paul, and against the chief captain for not killing him immediately at their request, or throwing him as a pry into their teeth, that they might devour him (Act 22:23); as men whose reason was quite lost in passion, they cried out like roaring lions or raging bears, and howled like the evening wolves; they cast off their clothes with fury and violence, as much as to say that thus they would tear him if they could but come at him. Or, rather, they thus showed how ready they were to stone him; those that stoned Stephen threw off their clothes, Act 22:20. Or, they rent their clothes, as if he had spoken blasphemy; and threw dust into the air, in detestation of it; or signifying how ready they were to throw stones at Paul, if the chief captain would have permitted them. But why should we go about to give a reason for these experiences of fury, which they themselves could not account for? All they intended was to make the chief captain sensible how much they were enraged and exasperated at Paul, so that he could not do any thing to gratify them more than to let them have their will against him.
IV. The chief captain took care for his safety, by ordering him to be brought into the castle, Act 22:24. A prison sometimes has been a protection to good men from popular rage. Paul's hour was not yet come, he had not finished his testimony, and therefore God raised up one that took care of him, when none of his friends durst appear on his behalf. Grant not, O Lord, the desire of the wicked.
V. He ordered him the torture, to force from him a confession of some flagrant crimes which had provoked the people to such an uncommon violence against him. He ordered that he should be examined by scourging (as now in some countries by the rack), that he might know wherefore they cried so against him. Herein he did not proceed fairly; he should have singled out some of the clamorous tumultuous complainants, and taken them into the castle as breakers of the peace, and should have examined them, and by scourging too, what they had to lay to the charge of a man that could give so good an account of himself, and did not appear to have done any thing worthy of death or of bonds. It was proper to ask them, but not at all proper to ask Paul, wherefore they cried so against him. He could tell that he had given them no just cause to do it; if there were any cause, let them produce it. No man is bound to accuse himself, though he be guilty, much less ought he to be compelled to accuse himself when he is innocent. Surely the chief captain did not know the Jewish nation when he concluded that he must needs have done something very bad whom they cried out against. Had they not just thus cried out against our Lord Jesus, Crucify him, crucify him, when they had not one word to say in answer to the judge's question, Why, what evil has he done? Is this a fair or just occasion to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and therefore he must be forced to tell?
VI. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all trials and punishments of this nature (Act 22:25): As they bound him with thongs, or leathern bands, to the whipping post, as they used to bind the vilest of malefactors in bridewell from whom they would extort a confession, he made no outcry against the injustice of their proceedings against an innocent man, but very mildly let them understand the illegality of their proceedings against him as a citizen of Rome, which he had done once before at Philippi after he had been scourged (Act 16:37), but here he makes use of it for prevention. He said to the centurion that stood by, "You know the law; pray is it lawful for you who are yourselves Romans to scourge a man that is a Roman, and uncondemned?" The manner of his speaking plainly intimates what a holy security and serenity of mind this good man enjoyed, not disturbed either with anger or fear in the midst of all those indignities that were done him, and the danger he was in. The Romans had a law (it was called lex Sempronia), that if any magistrate did chastise or condemn a freeman of Rome, indicta causa - without hearing him speak for himself, and deliberating upon the whole of his case, he should be liable to the sentence of the people, who were very jealous of their liberties. It is indeed the privilege of every man not to have wrong done him, except it be proved he has done wrong; as it is of every Englishman by Magna Charta not to be dis-seized of his life or freehold, but by a verdict of twelve men of his peers.
VII. The chief captain was surprised at this, and put into a fright. He had taken Paul to be a vagabond Egyptian, and wondered he could speak Greek (ch. 21:37), but is much more surprised now he finds that he is as good a gentleman as himself. How many men of great worth and merit are despised because they are not known, are looked upon and treated as the offscouring of all things, when those that count them so, if they knew their true character, would own them to be of the excellent ones of the earth! The chief captain had centurions, under-officers, attending him, ch. 21:32. One of these reports this matter to the chief captain (Act 22:26): Take heed what thou doest, for this man is a Roman, and what indignity is done to him will be construed an offence against the majesty of the Roman people, as they loved to speak. They all knew what a value was put upon this privilege of the Roman citizens. Tully extols it in one of his orations against Verres, O nomen dulce libertatis, O jus eximium nostrae civitatis! O lex Porcia! O leges Semproniae; facinus est vincere Romanum civem, scelus verberare - O Liberty! I love thy charming name; and these our Porcian and Sempronian laws, how admirable! It is a crime to bind a Roman citizen, but an unpardonable one to beat him. "Therefore" (says the centurion) "let us look to ourselves; if this man be a Roman, and we do him any indignity, we shall be in danger to lose our commissions at least." Now, 1. The chief captain would be satisfied of the truth of this from his own mouth (Act 22:27): "Tell me, art thou a Roman? Art thou entitled to the privileges of a Roman citizen?" "Yes," says Paul, "I am;" and perhaps produced some ticket or instrument which proved it; for otherwise they would scarcely have taken his word. 2. The chief captain very freely compares notes with him upon this matter, and it appears that the privilege Paul had as a Roman citizen was of the two more honourable than the colonel's; for the colonel owns that his was purchased: "I am a freeman of Rome; but with a great sum obtained I this freedom, it cost me dear, how came you by it?" "Why truly," says Paul, "I was free-born." Some think he became entitled to this freedom by the place of his birth, as a native of Tarsus, a city privileged by the emperor with the same privileges that Rome itself enjoyed; others rather think it was by his father or grandfather having served in the war between Caesar and Antony, or some other of the civil wars of Rome, and being for some signal piece of service rewarded with a freedom of the city, and so Paul came to be free-born; and here he pleads it for his own preservation, for which end not only we may but we ought to use all lawful means. 3. This put an immediate stop to Paul's trouble. Those that were appointed to examine him by scourging quitted the spot; they departed from him (Act 22:29), lest they should run themselves into a snare. Nay, and the colonel himself, though we may suppose him to have a considerable interest, was afraid when he heard he was a Roman, because, though he had not beaten him, yet he had bound him in order to his being beaten. Thus many are restrained from evil practices by the fear of man who would not be restrained from them by the fear of God. See here the benefit of human laws and magistracy, and what reason we have to be thankful to God for them; for even when they have given no countenance nor special protection to God's people and ministers, yet, by the general support of equity and fair dealing between man and man, they have served to check the rage of wicked and unreasonable illegal men, who otherwise would know no bounds, and to say, Hitherto it shall come, but no further; here shall its proud waves by stayed. And therefore this service we owe to all in authority, to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peaceable - to live quiet and peaceable lives in all godliness and honesty, Ti1 2:1, Ti1 2:2. 4. The governor, the next day, brought Paul before the sanhedrim, Act 22:30. He first loosed him from his bands, that those might not prejudge his cause, and that he might not be charged with having pinioned a Roman citizen, and then summoned the chief priests and all their council to come together to take cognizance of Paul's case, for he found it to be a matter of religion, and therefore looked upon them to be the most proper judges of it. Gallio in this case discharged Paul; finding it to be a matter of their law, he drove the prosecutors from the judgement-seat (Act 18:16), and would not concern himself at all in it; but this Roman, who was a military man, kept Paul in custody, and appealed from the rabble to the general assembly. Now, (1.) We may hope that hereby he intended Paul's safety, as thinking, if he were an innocent and inoffensive man, though the multitude might be incensed against him, yet the chief priests and elders would do him justice, and clear him; for they were, or should be, men of learning and consideration, and their court governed by rules of equity. When the prophet could find no good among the poorer sort of people, he concluded that it was because they knew not the way of the Lord, nor the judgments of their God, and promised himself that he should speed better among the great men, as the chief captain here did, but soon found himself disappointed there: these have altogether broken the yoke, and burst the bonds, Jer 5:4, Jer 5:5. But, (2.) That which he is here said to aim at is the gratifying of his own curiosity: He would have known the certainty wherefore he was accused of the Jews. Had he sent for Paul to his own chamber, and talked freely with him, he might soon have learned from him that which would have done more than satisfy his enquiry, and which might have persuaded him to be a Christian. But it is too common for great men to affect to set that at a distance from them which might awaken their consciences, and to desire to have no more of the knowledge of God's ways than may serve them to talk of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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John ChrysostomAD 407
Homily on Acts 48
"And they lifted up their voices," it says, "and said, Away with him: it is not fit that this fellow should live." Nay, ye are the persons not fit to live; not he, who in everything obeys God. The Jews would not endure to hear out all his harangue, but excessively fired by their wrath, they shouted, it says, "Away with him; for it is not fit that he should live."
The words, "I will send thee to the Gentiles," were those at which the Jews took offence. That a word should come from heaven to Paul in the Temple, commanding him to leave the chosen people and the Holy City and go to the uncircumcised heathen, was a statement verging upon blasphemy. This admission they would regard as proof of Paul's apostasy from Moses. It implied that he regarded the heathen as standing upon the same plane as themselves. The thought roused all their native bigotry. Beyond "this word" they would not hear him, nor did they think that one who should so estimate the privileges and character of the Jews as compared with the Gentiles was fit to live.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Acts 22:22 captures the explosive climax of Paul's defense before a Jewish crowd in Jerusalem, revealing the depth of their animosity towards the Gospel's universal scope. After patiently listening to Paul recount his dramatic conversion and divine commission, the crowd's tolerance evaporated the moment he declared his mission to the Gentiles. This single statement, signifying God's inclusive grace extended beyond ethnic Israel, ignited a furious demand for his immediate execution, demonstrating the intense religious and nationalistic prejudice he faced.
CONTEXT
Literary Context: Acts 22:22 is situated within a dramatic sequence of events following Paul's return to Jerusalem at the end of his third missionary journey. The preceding chapter, Acts 21, details his arrival, purification rites in the Temple, and subsequent arrest by a furious mob who falsely accused him of defiling the holy place and teaching against the Law. The Roman commander intervened, rescuing Paul from certain death. In Acts 22:1-21, Paul, granted permission, addresses the agitated crowd in Hebrew (Aramaic), recounting his zealous life as a Pharisee, his persecution of Christians, and his transformative encounter with the resurrected Christ on the road to Damascus. He describes his blindness, healing, and the prophetic words of Ananias. The crowd listened intently, even with respect, until he uttered the "word" in Acts 22:21, where Christ commissioned him: "Depart: for I will send thee far hence unto the Gentiles." This declaration, revealing God's intention to extend salvation to non-Jews without requiring full adherence to the Mosaic Law, served as the immediate trigger for the violent outburst recorded in Acts 22:22. The subsequent verses (Acts 22:23-30) describe the Roman commander's bewildered reaction and Paul's use of his Roman citizenship to avoid scourging.
Historical & Cultural Context: First-century Jerusalem was a crucible of intense Jewish nationalism and religious fervor. The Jewish people, living under Roman occupation, cherished their unique covenantal identity and the Mosaic Law, which they believed set them apart as God's chosen people. The Temple was the epicenter of their religious and national life, symbolizing their exclusive relationship with Yahweh. The idea that Gentiles could receive salvation and become part of God's people on equal terms with Jews, without undergoing circumcision and full conversion to Judaism, was deeply offensive to many. This was seen as a betrayal of their heritage, a dilution of their distinctiveness, and a challenge to the very foundation of their religious system. The term "Gentiles" (ἔθνη, ethnē) often carried connotations of impurity and idolatry. Therefore, Paul's mission to the Gentiles, particularly as presented by him, was perceived not merely as a theological disagreement but as a direct assault on their national and religious honor, inciting a visceral, violent reaction rooted in centuries of cultural and religious exclusivity.
Key Themes: Acts 22:22 powerfully highlights several key themes central to the book of Acts and early Christian theology. Firstly, it underscores the radical inclusivity of the Gospel versus the exclusivity of Jewish nationalism. The crowd's fury demonstrates their inability or unwillingness to grasp God's universal plan of salvation, a theme that reverberates throughout Acts, from Peter's vision in Acts 10 to the Jerusalem Council in Acts 15. Secondly, the passage vividly portrays the cost of discipleship and faithful proclamation of truth. Paul's unwavering obedience to Christ's commission, despite knowing the intense opposition it would provoke, exemplifies the suffering that comes with following Jesus, a truth foretold by Christ himself in passages like Matthew 10:22. Finally, it reveals the dangerous potential of religious zealotry and mob mentality. The crowd, initially attentive, quickly transforms into a bloodthirsty mob, illustrating how deeply held beliefs, when coupled with prejudice and inflamed by demagoguery, can lead to irrational hatred and calls for violence, echoing similar scenes of rejection and persecution faced by the early church.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Acts 22:22 is rich in Dramatic Irony, as the crowd's rejection of Paul's mission to the Gentiles, intended to silence him, ultimately propels him further into that very mission under Roman protection, leading to his journey to Rome. The verse employs powerful Hyperbole in the crowd's demand "Away with such a fellow from the earth," expressing an extreme, exaggerated desire for his complete eradication. The phrase "lifted up their voices" is a form of Metonymy, where "voices" stands for the collective, tumultuous outcry of the mob. The scene also functions as a stark Antithesis to the earlier part of Paul's speech, contrasting the crowd's initial, albeit conditional, "audience" with their sudden, violent rejection, highlighting the stark divide between an exclusive religious worldview and the inclusive nature of the Gospel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 22:22 stands as a poignant testament to the enduring conflict between human prejudice and God's expansive grace. The Jewish crowd's visceral rejection of Paul's mission to the Gentiles underscores a profound theological tension: the human tendency to restrict God's redemptive plan to a select group, contrasting sharply with God's universal love and desire for all people to be reconciled to Him. This passage illustrates that the Gospel's message of radical inclusion, breaking down barriers of ethnicity and tradition, often meets fierce resistance from those who cling to exclusive identities. It foreshadows the ongoing struggle for the church to embrace diversity and overcome prejudice, reminding believers that God's heart beats for every nation, tribe, people, and language.
REFLECTION AND APPLICATION
Acts 22:22 serves as a sobering mirror for contemporary believers, challenging us to examine our own hearts for any lingering prejudices that might hinder the full embrace of God's inclusive love. Just as the Jerusalem crowd struggled with the idea of God's grace extending beyond their perceived boundaries, we too can fall into the trap of limiting the Gospel's reach based on social, economic, ethnic, or political lines. This passage calls us to courageous faithfulness in proclaiming the whole truth of God's Word, even when it is unpopular or challenges prevailing cultural norms. It reminds us that genuine obedience to Christ may lead to opposition and misunderstanding, but our commission, like Paul's, is to share the liberating message of salvation to all people, without reservation or prejudice. We are called to embody the expansive love of Christ, welcoming all whom God welcomes, and standing firm in the face of hostility.
Questions for Reflection
FAQ
Why did the crowd react so violently at the specific mention of "Gentiles"?
Answer: The crowd's violent reaction stemmed from a deep-seated Jewish nationalism and an exclusive understanding of God's covenant. For centuries, the Jewish people had viewed themselves as God's chosen people, set apart by the Mosaic Law and circumcision. The idea that Gentiles—who were often seen as unclean and idolatrous—could be included in God's salvation on equal terms with Jews, without fully converting to Judaism and adhering to the Law, was anathema. Paul's statement in Acts 22:21 that he was "sent far hence unto the Gentiles" was perceived as a betrayal of their heritage, a dilution of their distinct identity, and an affront to the sanctity of their covenant with God. This theological and cultural clash ignited their fury, transforming their initial attentiveness into a murderous rage.
What does "Away with such a fellow from the earth" imply?
Answer: This phrase is a demand for Paul's immediate and violent execution. The Greek word translated "Away with" (αἴρω, aírō) is a strong imperative, meaning "take away," "remove," or "carry off," but in this context, it functions as a cry for his death. Coupled with "from the earth" and the subsequent declaration "it is not fit that he should live," it clearly indicates that the crowd believed Paul was unworthy of existence and should be put to death. It echoes the cries against Jesus before Pilate in John 19:15, demonstrating a similar level of intense, religiously motivated hatred and a desire to eliminate perceived blasphemers or threats to their religious order.
CHRIST-CENTERED FULFILLMENT
Acts 22:22, though a moment of intense human rejection, profoundly illuminates the Christ-centered nature of God's redemptive plan. Paul's experience of being hated and condemned for proclaiming God's inclusive grace to the Gentiles directly mirrors the rejection faced by Jesus himself. Just as the Jewish leaders sought to "away with" Jesus because He challenged their exclusive understanding of God's kingdom and embraced outcasts, so too was Paul condemned for extending the same radical welcome. Christ's mission was always to gather all nations (Matthew 28:19; Isaiah 49:6), breaking down the "dividing wall of hostility" between Jew and Gentile through His cross (Ephesians 2:14-16). Paul, as Christ's chosen instrument, became the embodiment of this universal mission, and his suffering in Acts 22:22 is a participation in the suffering of Christ for the sake of the world (Colossians 1:24). Thus, the crowd's furious cry, intended to silence the message of Christ's inclusive love, ironically served to propel that very message forward, demonstrating that the rejection of God's messengers ultimately serves the sovereign purposes of the Christ who came to save all people.