And they said unto him, We neither received letters out of Judaea concerning thee, neither any of the brethren that came shewed or spake any harm of thee.

And they said unto him, We neither received letters from Judaea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee.

But they said to him: We neither received letters concerning thee from Judea, neither did any of the brethren that came hither, relate or speak any evil of thee.

And they said to him, For our part, we have neither received letters from Judaea concerning thee, nor has any one of the brethren who has arrived reported or said anything evil concerning thee.

And they said to him, We have neither received letters from Judea concerning thee, neither have any of the brethren that came shown or spoken any harm of thee.

And they said unto him, 'We did neither receive letters concerning thee from Judea, nor did any one who came of the brethren declare or speak any evil concerning thee,

And they said to him, We neither received letters out of Judaea concerning you, neither any of the brothers that came showed or spoke any harm of you.

"For our part," they replied, "we have not received any letters from Judaea about you, nor have any of our countrymen come here and reported or stated anything to your disadvantage.

And they said to him, We have not had letters from Judaea about you, and no one of the brothers has come to us here to give an account or say any evil about you.

But they said to him: "We have not received letters about you from Judea, nor have any of the other new arrivals among the brothers reported or spoken anything evil against you.

"We," was their reply, "have not had any letter about you from Judea, nor have any of our fellow Jews come and reported or said anything bad about you.

Neither by letters. The priests and scribes did not hold their peace, because they were become more gentle towards Paul, or to the end they might spare him; that proceeded rather of contempt, or else of despair, because they neither knew how to oppress him when he was so far from them, and his carrying into Italy was [1] to them instead of a grave. For they did lord it no less carelessly than proudly, so that nobody did trouble them at home. Furthermore, though the Jews come not altogether rightly prepared to hear, yet they show some desire to learn, when as they do not refuse to hear the defense of his doctrine, which is spoken against everywhere. For many do stop the way before themselves with this prejudice, because they cannot abide to hear that which is refused by common judgment, but subscribe to the opinion of other men to the condemning of doctrine which they know not. Nevertheless, this is not without fault (as I said) that they object gainsaying to cause hatred, or to procure evil suspicion; as if it had not been said before by Isaiah, that God should be a stone of offense to all the people. It is uncertain, whether upon the day appointed Paul disputed all the day, or they reasoned one with another; save only, because we may guess, by the circumstance of time, that Paul did not continue speaking still. [2] For he could scarce have framed a speech which could have continued from morning to night. Wherefore I do not doubt, but that after the apostle had briefly expounded the sum of the gospel, he granted liberty to the hearers to propound questions, [3] and did make answer to the questions which were objected to him. But we must note the state of the disputation, which Luke saith is double. For Paul taught first, after what sort the kingdom of God was amongst them, and principally what manner [of] chief felicity and glory that was which was promised to them, which the prophets do so highly extol. For seeing that many of them did dream of a frail estate of the kingdom of God in the world, and did place the same falsely in idleness, pleasure, and in plenty of present good things, it was necessary that it should be rightly defined, that they might know that the kingdom of God is spiritual, whose beginning is newness of life, and the end thereof blessed immortality and the heavenly glory. Secondly, Paul exhorted them to receive Christ, the author of the promised felicity. And, again, this second point had two members, for it could not be handled profitably and soundly unless he did expound the office of the promised Redeemer; secondly, unless he did show that he is already given, and that the Son of Mary is he in whom the fathers hoped. It was indeed a common maxim among the Jews, that the Messias should come and restore all things into perfect order. But Paul labored another point, which was not so well known; that the Messias was promised, who should, with the sacrifice of his death, make satisfaction for the sins of the world; who should reconcile God to men; who should purchase eternal righteousness; who should fashion men after the image of God, being regenerate with his Spirit; who should, finally, make his faithful servants heirs with him of eternal life; and that all those things were fulfilled in the person of Jesus Christ crucified. He could not intreat of those things; but he must needs call back the Jews from gross and earthly inventions into heaven, and also take away the stumbling-block of the cross, seeing he taught that there was no other way or means whereby we are reconciled with God. And let us note, that (as Luke doth testify) Paul took all that which he spake of Christ out of the law and prophets. For true religion differeth from all feigned religions, because the word of God alone is the rule thereof. Also the Church of God differeth from all profane sects in this, because it heareth him speak alone, and is governed by his commandment. And now by this we see the agreement that is between the Old and the New Testaments to establish the faith of Christ; secondly, that double profit of the Scripture which the same Paul commendeth in another place, to wit, that it is sufficient as well to instruct those which are willing to learn, as to refute the stubbornness of those which set themselves against the truth (2-Timothy 3:16; Titus 1:9). Therefore, let those who desire to be wise with sobriety, and to teach others well, appoint themselves these bounds, that they utter nothing but out of the pure fountain of the word. The philosophers deal otherwise, who contend only with reasons, because they have no sound authority, whom the Papists imitate too much, who set apart the oracles of God, and lean only to the inventions of man's brain, that is, to mere folly.

Footnotes

1 - "Videri poterat," might seem.

2 - "Uno tenore," without stopping.

3 - "Vicissim," in their turn.

We neither received letters - Why the Jews in Judea had not forwarded the accusation against Paul to their brethren at Rome, that they might continue the prosecution before the emperor, is not known. It is probable that they regarded their cause as hopeless, and chose to abandon the prosecution. Paul had been acquitted successively by Lysias, Felix, Festus, and Agrippa; and as they had not succeeded in procuring his condemnation before them, they saw no prospect of doing it at Rome, and resolved, therefore, not to press the prosecution any further.
Neither any of the brethren that came - Any of the Jews. There was a very constant contact between Judea and Rome, but it seems that the Jews who had come before Paul had arrived had not mentioned his case, so as to prejudice them against him.

We neither received letters, etc. - This is very strange, and shows us that the Jews knew their cause to be hopeless, and therefore did not send it forward to Rome. They wished for an opportunity to kill Paul: and, when they were frustrated by his appeal to the emperor, they permitted the business to drop. Calmet supposes they had not time to send; but this supposition does not appear to be sufficiently solid: they might have sent long before Paul sailed; and they might have written officially by the vessel in which the centurion and the prisoners were embarked. But their case was hopeless; and they could not augur any good to themselves from making a formal complaint against the apostle at the emperor's throne.

And they said unto him,.... That is, the chief men of the Jews at Rome, whom Paul had called together, replied; either in a lying and dissembling way, or as expressing matter of fact; which last may be allowed:
we neither received letters out of Judea concerning thee: which was very much, that the high priest and sanhedrim had not wrote to the principal men of their religion at Rome; giving an account of the apostle, and his case unto them, in order to prejudice them against him, and to furnish them with charges and accusations; which if they could not prevail by them, so as to get him condemned by the emperor, yet might be a means of preventing any of their nation giving heed unto him, and embracing his sentiments and notions concerning Jesus of Nazareth:
neither any of the brethren that came from Jerusalem; or any part of Judea, to Rome; meaning not the Christian Jews, for these they would not call brethren; but those who were of the same religion as well as nation, whom it was usual with the Jews to call brethren:
shewed or spake any harm of thee; so that it looks as if they did make mention of him, but did not charge him with anything that was wicked and criminal: this they said, to show that they were not prejudiced against him by any person or means; and which carried in it a very considerable testimony of the apostle's innocence.

We neither received letters out of Judea concerning thee, &c.--We need not suppose (with THOLUCK and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to CÃ&brvbr;sar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.

We have neither received letters concerning thee - There must have been a peculiar providence in this, nor has any of the brethren - The Jews, related - Professedly, in a set discourse, or spoke - Occasionally, in conversation, any evil of thee - How must the bridle then have been in their mouth!