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7. Departing thence. Paul did not change his lodging which he had with Priscilla and Aquila, because he was weary of their company; but that he might more familiarly insinuate himself and come in favor with the Gentiles. For I suspect that this Justus, of whom Luke maketh mention, was rather a Gentile than a Jew. Neither doth the highness of the synagogue any whit hinder; for the Jews were scattered abroad, so that they had no certain place of the city to dwell in. Yea, it seemeth that Paul did make choice of the house which did join to the synagogue, that he might the more nettle the Jews. The title and commendation ascribed to Justus confirmeth this opinion; for it is said that he was a worshipper of God. For though the Jews had not sincere religion, yet because they did all profess the worship of God, it might have seemed that godliness took place commonly in all the whole nation. But because it was a rare matter among the Gentiles to worship God if any drew near unto true godliness, he hath this singular testimony given him which is set against idolatry. Also, I think that the Corinthians, of whom Luke speaketh shortly after, were Gentiles. Nevertheless, lest we should think that Paul’s labor was altogether fruitless which he bestowed among the Jews, Luke reckoneth up two of them which believed, Crispus and Sosthenes, of whom Paul himself speaketh in the first chapter of the First Epistle to the Corinthians, (1 Corinthians 1:1,14.) For in his salutation he maketh Sosthenes his fellow in office, after that he saith that he baptized Crispus. I take it that he is called the ruler of the synagogue, not as if he alone did bear rule and had the government, because Sosthenes hath the same title given him shortly after, but because he was one of the chief men.

9. And the Lord said. Though the fruit of Paul’s doctrine (in that he gained some daily to Christ) might have encouraged him to go forward, yet is the heavenly oracle added for his farther confirmation. Whence we gather that there were great combats set before him, and that he was sore tossed divers ways. For the Lord did never, without cause, ³²²³²²     “Temere,” at random. pour out his oracles; neither was it an ordinary thing with Paul to have visions, but the Lord used this kind of remedy when necessity did so require; and the thing itself doth show that there laid upon the holy man a great weight of business, under which he might not only sweat but almost faint, unless he had been set on foot again, and refreshed with some new help. And it is not without cause that he saith that his coming was base and contemptible, and that he was conversant there in fear and trembling, (1 Corinthians 2:3.) For mine own part, I think thus, that the wonderful power of the Spirit, wherewith Paul was endued before, was holpen with the oracle. Furthermore, forasmuch as the Scripture distinguisheth visions from dreams, as it appeareth by the twelfth chapter of the book of Numbers, (Numbers 12:6,) Luke meaneth by this word vision, that when Paul was in a trance he saw a certain shape or form whereby he knew that God was present with him. Assuredly, it is not to be doubted but that God appeared by some sign.

Fear not. This exhortation showeth that Paul had cause of fear ministered unto him; for it had been a superfluous thing to correct fear, or to will him not to fear when all was well and quiet, and especially in a man so willing and ready.

Furthermore, when the Lord (to the end he may have his servant to do his duty faithfully and stoutly) beginneth with restraining fear, by this we gather that nothing is more contrary to the pure and free preaching of the gospel than the straits of a faint heart. And surely experience doth show that none are faithful and courageous ministers of the word whom this fault doth hinder; and that those only are rightly prepared and addressed to teach to whom it is granted with boldness and courage of heart to overcome all manner [of] danger. In which respect, he writeth to Timothy that the spirit of fear is not given to the preachers of the gospel, but of power, and love, and sobriety, (2 Timothy 1:7.) Therefore, we must note the connection of words, Fear not, but speak, which is all one as if he should have said, Let not fear let thee to speak. And because fear doth not only make us altogether without tongue, but doth so bind us that we cannot purely and freely speak that which is needful. Christ touched both briefly. Speak, (saith he,) and hold not thy peace; that is, speak not with half thy mouth, as it is in the common proverb. But in these words there is prescribed to the ministers of the word of God a common rule, that they expound and lay open plainly, and without color or dissimulation, whatsoever the Lord will have made known to his Church; yea, let them keep back nothing which may make for the edifying or increase of God’s Church.

10. Because I am. This is the former reason why Paul, having subdued fear, must manfully and stoutly do his duty, because he hath God on his side. Whereto answereth the rejoicing of David,

“If I shall walk in the midst of the shadow of death, I shall fear none ill: because thou art with me,” (Psalm 23:4.)

Again,

“If tents be pitched about me,” etc., (Psalm 27:3.)

The question is, whether he did not perceive that God was present with him elsewhere, as he had had experience of his help in divers places. For the promise is general,

“I am with you until the end of the world,”
(Matthew 28:20.)

Neither is it lawful for us to mistrust so often as we obey his calling, but that he will be present with us. But it is an usual thing with the Lord to apply that unto certain kinds when the matter so requireth, which he hath promised to do in all affairs; and we know that when we come to the push, then are we most desirous of help. Moreover, these two members are joined together, “I am with thee, and no man shall hurt thee.” For it falleth out sometimes that God doth help us, and yet doth he, to look to, suffer us to be oppressed, as he forsook not Paul even in the midst of death; and here he promiseth the peculiar defense of his hand, whereby he shall be preserved from the violence of his enemies.

But the question is, whether Paul needed any such confirmation, who ought to have been willing to enter [undergo] all manner [of] dangers. For what if he had been to suffer death, should he therefore have fainted through fear? I answer, that if at any time God pronounce that his servants shall be safe for a time, that doth no whit hinder, but that they may prepare themselves to suffer death valiantly; but as we distinguish between profitable and necessary, so we must note that there be some promises, which, if the faithful want, they must needs faint and sink down; ³²³³²³     “Penitus,” altogether. and that other some are added when it is expedient so to be, which, though they be taken away, (because the grace of God doth nevertheless remain firm and sure,) the faith of the godly doth not fail. After this sort, Paul is commanded not to fear, because his enemies shall not touch him; and if so be he should have been oppressed even then with their violence, yet would he not have been afraid, but God would have his boldness and courage to increase even by this, because he should be without danger. If at any time the Lord bear with us so far forth, we are not to despise such a comfort of our infirmity. In the mean season, let this be sufficient for us to tread under foot all corrupt fear of the flesh, that so long as we fight under his banner we cannot be forsaken of him. And when it is said, “No man shall gainstand thee to do thee hurt,” the Lord doth not mean that he shall be free from violence and tumult whom the Jews did afterward deadly invade; but his meaning is, that their attempts shall be frustrate, because the Lord had determined to deliver him out of their hands. Therefore, we must fight stoutly that we may win the field. ³²⁴³²⁴     “Victoria,” victory.

Because I have much people. The second reason why he should take a good heart is, because the Lord will raise up a great and populous church there, though it be to be doubted whether this member depend upon that which goeth next before; for the text will run fitly thus, Because the Lord determined by the hand of Paul to gather together a great church, he would not suffer the enemies to interrupt the course of his labors, as if he should have said, I will help thee, that thou mayest not fail my people whose minister I have appointed thee to be. I do willingly embrace this exposition, that divers reasons are not inferred which are to be read apart, but that they be so distinguished that they agree together. Furthermore, the Lord calleth those his people, who, though they might then for good causes be counted strangers, yet because they were written in the book of life, and were forthwith to be admitted into his family, they have this title given them not improperly. For we know that many sheep wander without the flock for a time, as the sheep have many wolves among them. Therefore whom the Lord determined shortly after to gather to himself, those doth he take for his people in respect of their future faith. But let us remember, that those are engrafted into the body of Christ who appertain unto the same by the eternal adoption of God; as it is written,

“Thine they were and thou gavest them me” (John 17:6.)

11. He continued there a year. We do not read that Paul stayed so long anywhere else save there; and yet it appeareth by his two epistles that he was not only likely to suffer much troubles, but that he had suffered many unjust and unmeet things by reason of the pride and unthankfulness of the people, so that we see that there was no part of warfare wherein the Lord did not wonderfully exercise him. Also, we gather what a hard and laborious matter the edifying of the Church is, seeing that the most excellent workmaster spent so much time about the laying of the foundation of one church only. Neither doth he boast that he had finished the work, but that the Lord had put others in his place, that they might build upon his foundation; as he saith afterwards that he had planted, and that Apollos had watered, (1 Corinthians 3:6.)

12. When Gallio. Either the change of the deputy did encourage the Jews to wax more proud and insolent, as froward men use to abuse new things that they may procure some tumult, or else hoping that the judge would favor them, they brake the peace and silence at a sudden, which had continued one whole year. And the sum of the accusation is, that Paul went about to bring in a false kind of worship contrary to the law. Now, the question is, whether they spake of the law of Moses or of the rites used in the empire of Rome. Because this latter thing seemeth to me to be cold, ³²⁵³²⁵     “Et coactum,” and forced. I do rather receive that, that they burdened Paul with this crime that he brake and altered the worship prescribed in the law of God, and that to the end they might hit him in the teeth with novelty or innovation. And surely Paul had been worthy to have been condemned if he had gone about any such thing; but forasmuch as it is most certain that they did treacherously and wickedly slander the holy man, they endeavored to cover an evil cause with an honest excuse. We know how straitly the Lord commandeth in the law, how he will have his servants to worship him. Therefore, to depart from that rule is sacrilege. But forasmuch as Paul never meant to add to or take away anything from the law, he is unjustly accused of this fault. Whence we gather, that though the faithful themselves never so uprightly and blamelessly, yet can they not escape false and slanderous reports until they be admitted to purge themselves. But Paul was not only unworthily and falsely slandered by the adversaries, but when he would have refuted their impudency and false reports, his mouth was stopped by the deputy. Therefore he was enforced to depart from the judgment-seat without defending himself. And Gallio refuseth to hear the cause, not for any evil will he bare to Paul, but because it was not agreeable to the office of the deputy to give judgment concerning the religion of every province. For though the Romans could not enforce the nations which were subject to them to observe their rites, yet lest they should seem to allow that which they did tolerate, they forbade their magistrates to meddle with this part of jurisdiction.

Here we see what the ignorance of true godliness doth in setting in order the state of every commonwealth and dominion. All men confess that this is the principal thing that true religion be in force and flourish. Now, when the true God is known, and the certain and sure rule of worshipping him is understood, there is nothing more equal ³²⁶³²⁶     “Aequum,” equitable or just. than that which God commandeth in his law, to wit, that those who bear rule with power (having abolished contrary superstitions) defend the pure worship of the true God. But seeing that the Romans did observe their rites only through pride and stubbornness, and seeing they had no certainty where there was no truth, they thought that this was the best way ³²⁷³²⁷     “Optimum compendium,” the best and shortest way. they could take if they should grant liberty to those who dwelt in the provinces to live as they listed. But nothing is more absurd than to leave the worship of God to men’s choice. Wherefore, it was not without cause that God commanded by Moses that the king should cause a book of the law to be written out for himself, (Deuteronomy 17:18;) to wit, that being well instructed, and certain of his faith, he might with more courage take in hand to maintain that which he knew certainly was right.

15. Of words and names. These words are not well packed together. Yet Gallio speaketh thus of the law of God by way of contempt, as if the Jewish religion did consist only in words and superfluous questions. And surely (as the nation was much given to contention) it is not to be doubted but that many did trouble themselves and others with superfluous trifles. Yea, we hear with what Paul hitteth them in the teeth ³²⁸³²⁸     “Quid illis exprobet Paulis,” how Paul upbraideth them. in many places, especially in the Epistle to Titus, (Titus 1:14, and Titus 3:9.) Yet Gallio is not worthy to be excused who doth mock the holy law of God together with their curiosity. For as it behooved him to cut off all occasion of vain contentions in words, so we must, on the other side, know that when the worship of God is in hand, the strife is not about words, but a matter of all other most serious is handled.

17. All the Grecians having taken Sosthenes. This is that Sosthenes whom Paul doth honorably couple with himself as his companion in the beginning of the former Epistle to the Corinthians. And though there be no mention made of him before among the faithful, yet it is to be thought that he was then one of Paul’s companions and advocates. And what fury did enforce the Grecians to run headlong upon him, save only because it is allotted to all the children of God to have the world set against them, and offended with them and their cause, though unknown? Wherefore, there is no cause why such unjust dealing should trouble us at this day when we see the miserable Church oppugned on every side. Moreover, the frowardness of man’s nature is depainted out unto us as in a table, [picture.] Admit we grant that the Jews were hated everywhere for good causes, yet why are the Grecians rather displeased with Sosthenes, a modest man, than with the authors of the tumult, who troubled Paul without any cause? Namely, this is the reason, because, when men are not governed with the Spirit of God, they are carried headlong unto evil, as it were, by the secret inspiration of nature, notwithstanding it may be that they bare Sosthenes such hatred, thinking he had lodged wicked men to raise sedition.

Neither did Gallio care for any of these things. This looseness ³²⁹³²⁹     “Cessatio,” non-interference. must be imputed not so much to the sluggishness of the deputy as to the hatred of the Jewish religion. The Romans could have wished that the remembrance of the true God had been buried. And, therefore, when as it was lawful for them to vow their vows, and to pay them to all the idols of Asia and Greece, it was a deadly fact ³³⁰³³⁰     “Capitale erat,” it was a capital offence. to do sacrifice to the God of Israel. Finally, in the common liberty ³³¹³³¹     “In communi... licentia,” while there was a common license. of all manner [of] superstition, only true religion was accepted. This is the cause that Gallio winketh at the injury done to Sosthenes. He professed of late that he would punish injuries if any were done; now he suffereth a guiltless man to be beaten before the judgment-seat. Whence cometh this sufferance, save only because he did in heart desire that the Jews might one slay another, that their religion might be put out ³³²³³²     “Extingueretur,” might be extinguished. with them? But forasmuch as, by the mouth of Luke, the Spirit condemneth Gallio’s carelessness, because he did not aid a man who was unjustly punished, ³³³³³³     “Afflictum,” afflicted, oppressed. let our magistrates know that they be far more inexcusable if they wink at injuries and wicked facts, if they bridle not the wantonness of the wicked, if they reach not forth their hand to the oppressed. But and if the sluggish are to look for just damnation, what terrible judgment hangeth over the heads of those who are unfaithful and wicked, ³³⁴³³⁴     “Perfidis et malignis,” malignant and perfidious. who, by favoring evil causes, and bearing with wicked facts, set up, as it were, a banner of want of punishment, ³³⁵³³⁵     “Impunitatis,” of impudity. and are fans to kindle boldness to do hurt?