TRV
Translation
King James Version
And as they cried out, and cast off their clothes, and threw dust into the air,
Berean Standard Bible
As they were shouting and throwing off their cloaks and tossing dust into the air,
American Standard Version
And as they cried out, and threw off their garments, and cast dust into the air,
World English Bible Messianic
As they cried out, and threw off their cloaks, and threw dust into the air,
Young's Literal Translation
And they crying out and casting up their garments, and throwing dust into the air,
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In the KJVVerse 27,728 of 31,102
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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 shaking out their clothes," it says, "they threw dust into the air," to make insurrection more fierce, because they wished to frighten the governor. And observe; they do not say what the charge was, as in fact they had nothing to allege, but only think to strike terror by their shouting. "The tribune commanded," etc. and yet he ought to have learnt from the accusers, "wherefore they cried so against him."
Whereas both the tribune ought to have examined whether these things were so-yes, and the Jews themselves too-or, if they were not so, to have ordered him to be scourged, he "bade examine him by scourging, that he might know for what cause they so clamored against him." And yet he ought to have learnt from those clamorers, and to have asked whether they laid hold upon aught of the things spoken: instead of that, without more ado he indulges his arbitrary will and pleasure, and acts with a view to gratify them: for he did not look to this, how he should do a righteous thing, but only how he might stop their rage unrighteous as it was.
CassiodorusAD 585
Complexiones on the Acts of the Apostles
"And as they cried out and threw off their garments," etc. As the Jews made an uproar and threw dust up into the sky, the tribune commanded Paul to be brought into the castle. While they whipped him to learn the cause of the uproar that had been stirred up, Paul said to the centurion that stood by him: "See if it is lawful for you to scourge a Roman that hath not been condemned. "Terrified by these words, he loosed him and put the imminent tortures on hold. On the next day, he ordered Paul and the council of the Jews to present themselves before him, wishing to know for what reason he had been handed over. Then Paul, looking on the crowd of the Jews, spoke thus.
BedeAD 735
Commentary on Acts
As they were shouting, throwing off their cloaks, and throwing dust into the air. In the Lord’s passion, the priest alone leaping from the throne tears his garments, because then the old priesthood was to be changed to the new. But now, because after the death of the apostles, the whole nation was to be stripped of the glory of the kingdom, all throw off their garments, and lift their clamor mixed with dust to heaven. According to what the Psalmist says: “The pride of those who hate you rises always” (Psalm 73).
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 22:23 vividly captures the explosive and visceral reaction of the Jewish crowd in Jerusalem to the Apostle Paul's testimony. Following his declaration of a divine commission to preach the Gospel to the Gentiles, the assembly erupted in a tumultuous display of extreme indignation, casting off their garments and flinging dust into the air, symbolizing their profound outrage, rejection, and desire to utterly repudiate Paul and his message. This scene underscores the intense opposition faced by the early church in its mission to extend salvation beyond the confines of Jewish tradition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage makes powerful use of Imagery and Symbolism to convey the intense emotional climate. The vivid description of the crowd's actions—"cried out," "cast off their clothes," and "threw dust into the air"—paints a striking picture of unbridled rage and rejection. These actions are not merely physical but are deeply Symbolic: the "crying out" represents a complete breakdown of reason and the eruption of raw, collective fury; "casting off clothes" symbolizes extreme indignation, horror, and a public denouncement, akin to tearing garments in mourning or protest; and "throwing dust into the air" is a potent symbol of cursing, contempt, and a desire for the annihilation or dismissal of the object of their wrath. The cumulative effect of these actions creates a sense of Hyperbole, emphasizing the extraordinary and overwhelming nature of the crowd's outrage, highlighting the profound challenge Paul's message posed to their deeply held beliefs.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 22:23 serves as a stark reminder of the profound theological tension inherent in the early Christian mission: the universal scope of God's salvation confronting the particularistic expectations of His chosen people. The crowd's violent reaction to Paul's mention of his Gentile commission underscores the radical nature of the Gospel, which breaks down all human-made barriers and invites all nations into God's family. This scene illuminates the deep-seated prejudice and ethnocentrism that the early church had to overcome, emphasizing that God's plan was always for the redemption of all humanity, not just one nation. It also foreshadows the ongoing spiritual battle against those who resist God's inclusive grace, reminding believers that proclaiming truth, especially when it challenges comfortable traditions, often comes at a significant personal cost.
REFLECTION AND APPLICATION
Acts 22:23 presents a challenging yet profoundly relevant scene for contemporary believers. It forces us to confront the reality that the Gospel, in its purest form, often provokes strong reactions because it challenges human pride, prejudice, and comfortable traditions. For Paul, the mention of Gentiles was the breaking point for a crowd that had previously listened intently. This reminds us that faithfulness to God's inclusive heart may lead to rejection, even from those who claim to serve Him. We are called to embody the same courage and conviction as Paul, proclaiming the full scope of God's love and salvation to all people, regardless of their background or our own preconceived notions. This passage encourages us to examine our own hearts for any hidden prejudices that might hinder the full expression of God's universal love through us. It also offers solidarity to those who face hostility or rejection for their faith, reminding us that perseverance in the face of such fury is a powerful testament to the truth of the Gospel and the power of the Holy Spirit.
Questions for Reflection
FAQ
Why did the crowd react so violently to Paul's mention of Gentiles?
Answer: The crowd's violent reaction stemmed from a deep-seated Jewish nationalism and a particularistic understanding of God's covenant. Many believed that God's salvation and promises were exclusively for the Jewish people. The idea that God would send His Messiah's message "far hence unto the Gentiles" (Acts 22:21) without requiring them to become Jewish proselytes was anathema. It challenged their identity, their religious exclusivity, and their understanding of God's plan, leading to an outburst of extreme indignation and perceived blasphemy. This rejection of Gentile inclusion was a major point of contention throughout the early church's mission, as seen in other passages like Acts 15.
What was the cultural significance of "casting off clothes" and "throwing dust into the air"?
Answer: These were powerful, non-verbal expressions of extreme emotion in ancient Jewish culture. "Casting off their clothes" (or tearing them) was a dramatic gesture of profound indignation, horror, or protest, often signifying a complete repudiation of what was being said or done. It was a visible sign of intense emotional distress and violent disapproval, similar to the reaction during the stoning of Stephen in Acts 7:57. "Throwing dust into the air" symbolized a curse, contempt, or despair directed at the object of their wrath. It was a way of symbolically wishing ill upon Paul, expressing their desire to symbolically bury or dismiss his words as utterly worthless and defiling, and a public declaration of their desire for his destruction. Both actions communicated utter rejection and condemnation.
CHRIST-CENTERED FULFILLMENT
Acts 22:23, depicting the furious rejection of Paul for proclaiming God's universal grace to the Gentiles, finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. Paul's suffering for the sake of the Gentile mission directly mirrors Christ's own rejection and suffering, not just by the Gentiles, but profoundly by His own people, as prophesied in Isaiah 53:3. Jesus' entire ministry was marked by the tension between His identity as the Jewish Messiah and His mission to be the "light for the Gentiles" (Isaiah 49:6). His death on the cross was the ultimate act that broke down the "dividing wall of hostility" between Jew and Gentile (Ephesians 2:14), creating "one new humanity" in Himself (Ephesians 2:15). Therefore, the crowd's outrage at Paul's message is, at its core, a rejection of the very heart of Christ's redemptive work—a salvation freely offered to all who believe, regardless of ethnic origin, fulfilling God's ancient promise to Abraham that "all peoples on earth will be blessed through you" (Genesis 12:3). Paul's persecution is thus a participation in Christ's suffering for the sake of the Gospel's advance to the ends of the earth (Colossians 1:24).