Acts 22:25–29

Acts 22:25 — The Question That Stops a Flogging Paul is already bound to the whipping post — the Greek proeteinen ("stretched forward") conveys the physical vulnerability of a man stripped and lashed down — when he addresses the centurion with a precise legal question: "Is it lawful for you to scourge a man who is a Roman, and not found guilty?" Two distinct protections are invoked simultaneously. First, the Lex Valeria (509 BC) and Lex Porcia (c. 195 BC) explicitly forbade the flogging of a Roman citizen. Second, and more fundamentally, no Roman citizen could be subjected to any coercive interrogation without a formal charge and trial. Paul's phrasing is surgically exact — he does not plead for mercy but cites the law. This is not cowardice; throughout Acts he has accepted beatings, imprisonment, and mob violence when they came unavoidably. Here, an illegal procedure is in motion, and Paul acts to stop it.

Acts 22:26 — The Centurion's Warning The centurion's reaction is immediate and alarmed: "Watch what you are about to do!" The urgency reveals how seriously the soldier takes the claim. Roman military discipline ran in both directions; a commander who violated a citizen's rights could face severe personal consequences. The centurion functions here almost as an advocate, rushing to warn his superior before the irreversible blow falls. Luke records this detail to show that even Rome's own officers recognized the gravity of what was being averted.

Acts 22:27 — The Tribune Investigates The commanding officer — chiliarchos, literally "commander of a thousand," a military tribune named Claudius Lysias (cf. 23:26) — comes personally. His direct question, "Are you a Roman?" reflects both urgency and legal protocol. A false claim of citizenship was itself a capital offense, so the inquiry is serious, not perfunctory.

Acts 22:28 — Two Kinds of Citizenship The tribune's disclosure that he "bought his citizenship for a great price" is historically illuminating: during the reign of Claudius (41–54 AD), Roman citizenship was sometimes sold by corrupt freedmen in the imperial household, a practice satirized by ancient writers. The tribune's name "Claudius" Lysias (23:26) suggests he acquired both citizenship and a Roman name under that emperor. Paul's reply — "But I was born a citizen" (implied in the Greek contrast) — is the more prestigious status: citizenship by birth, likely granted to his family in Tarsus for some civic service. The brief exchange encapsulates a hierarchy: purchased honor versus inherited dignity, a contrast that will resonate typologically.

Acts 22:29 — Fear as a Theological Signal Luke notes that the tribune "was afraid" — the Greek ephobēthē is the same word used throughout Luke-Acts for the fear that attends encounters with the holy and the consequential. The fear is not superstitious but legal and moral: he has already bound a Roman citizen, and that binding itself was an unlawful act. The immediate dispersal of those who "were about to examine him" (i.e., the torturers) shows the total reversal that one truthful declaration achieves. Paul remains physically bound, but the power dynamic has entirely shifted.

Catholic tradition reads this passage through multiple lenses, all converging on the theme of legitimate authority, human dignity, and the prudential use of earthly rights in service of a transcendent mission.

Human Dignity and Law: The Catechism teaches that "the human person is and ought to be the principle, the subject, and the end of all social institutions" (CCC §1881). Paul's invocation of citizenship is not mere self-interest but an assertion of that principle: no institution — not even Rome — may treat a human being as a mere object of coercion without due process. John Chrysostom, in his Homilies on Acts, marvels at Paul's prudence, noting that he does not invoke his apostolic authority (which Rome would not recognize) but the legal framework Rome itself professes to honor: "He used the laws as a weapon, turning their own instruments against injustice."

Two Citizenships: Augustine's City of God provides the deepest theological frame. Christians live simultaneously in the civitas terrena and the civitas Dei. Paul's earthly citizenship is real and useful, but it is relativized by the heavenly citizenship he will invoke even more boldly: "Our citizenship is in heaven" (Phil 3:20). The Church has consistently taught (cf. Gaudium et Spes §76) that the Church is not identified with any political community, yet legitimately operates within civil structures, using them when they serve human flourishing and resisting them when they violate it.

Born, Not Bought: The contrast between purchased and inherited citizenship carries sacramental resonance for Catholic readers. Baptism confers a citizenship — divine sonship — that cannot be bought at any price (cf. Acts 8:20, Peter to Simon Magus). It is received as pure gift, ex gratia, from the Father. Origen noted that Paul's birth-citizenship prefigures the regeneration by which Christians are born into the Kingdom, not by works or payment, but by water and the Holy Spirit (cf. John 3:5).

Paul's appeal to Roman law offers contemporary Catholics a concrete model for engaging civil institutions: neither naïve deference nor reflexive hostility, but prudential, courageous use of legitimate legal and civic structures in defense of what is right. When the Church defends the unborn in courts, advocates for religious liberty in legislatures, or invokes international human rights law on behalf of persecuted Christians, she is doing precisely what Paul does here — using the tools of earthly citizenship in service of a mission that transcends them.

For the individual Catholic, the passage challenges a false piety that imagines holiness requires passive acceptance of every injustice. Paul does not say, "God will protect me, so I need not speak." He speaks — calmly, precisely, at exactly the right moment. Prudence, one of the four cardinal virtues, governs the how and when of acting rightly. Paul models it perfectly.

More personally: do you know what you are? You are, as St. Peter writes, a member of "a royal priesthood, a holy nation" (1 Pet 2:9). That identity — received in Baptism, not purchased — is the deepest ground from which you act. Assert it. Live from it. Let nothing reduce you to less.