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Chapter 22

Acts 22

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Paul addresses the mob

¹“Men, brothers and fathers, listen to my defense before you now.”

²When they heard that he spoke to them in the Hebrew language, they were even more quiet, and he said:

³“I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, educated strictly according to the law of our fathers, being zealous for God, just as you all are today.

⁴I persecuted this Way to the death, binding and delivering into prisons both men and women,

⁵as also the high priest and all the council of elders can bear me witness. I even obtained letters from them to the brothers in Damascus, to bring those also who were there bound to Jerusalem to be punished.

⁶Now it happened, as I was going and approaching Damascus, about noon, suddenly a strong light from heaven shone around me.

⁷I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’

⁸So I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Natsorean, whom you are persecuting.’

⁹Those who were with me indeed saw the light and were afraid,^a but they did not understand the voice of the One speaking to me.

¹⁰So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go into Damascus, and there you will be told about all that has been appointed to you to do.’

¹¹And since I could not see, because of the brightness of that light, I entered Damascus being led by the hand of those who were with me.^b

¹²Then a certain Ananias, a devout man according to the law, well spoken of by all the Jews who lived in Damascus,^c

¹³came to me, and standing by me said, ‘Brother Saul, receive your sight!’ And at that very moment I looked up at him.

¹⁴Then he said: ‘The God of our fathers has chosen you to know His will, and to see the Righteous One, and to hear words from His mouth.^d

¹⁵For you shall be a witness for Him to all men of the things that you have seen and heard.

¹⁶And now, why hesitate? Get up, be baptized and wash away your sins, invoking the name of the Lord.’^e

¹⁷“Now it happened, when I returned to Jerusalem and was praying in the temple, that I came to be in a trance

¹⁸and saw Him saying to me,^f ‘Hurry up and get out of Jerusalem quickly, because they will not receive your testimony concerning me.’

¹⁹So I said: ‘Lord, they know that I used to imprison and beat those believing into you,^g from one synagogue to another;

²⁰and when the blood of your witness Stephen was shed, I myself was standing there and agreeing to his murder,^h even guarding the clothes of those who were killing him.’

²¹And He said to me, ‘Get going, because I will send you far away to the Gentiles.’ ”

A Roman citizen

²²Well they kept listening to him until this statement, and then they raised their voice and shouted, “Rid the earth of this fellow, for it isn't fitting for him to live!”

²³As they were shouting, tearing off clothes and throwing dust into the air,

²⁴the commander ordered him to be taken into the barracks, directing that he be interrogated with lashes, in order to learn for what crime they kept shouting against him like that.ⁱ

²⁵But as they stretched him out with the thongs, Paul said to the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and uncondemned?”

²⁶Well when the centurion heard that, he went and reported to the commander saying, “Consider^j what you are about to do, because this man is a Roman!”

²⁷So the commander went and said to him, “Tell me, are you a Roman?” So he said, “Yes.”

²⁸The commander replied, “I acquired this citizenship at considerable cost.”^k And Paul said, “But I was so born.”

²⁹So those who were about to interrogate him withdrew immediately; and even the commander was apprehensive when he realized that he had put chains on a Roman.^l

The Sanhedrin

³⁰But the next day, desiring to know for certain why he was accused by the Jews, he freed him from the bonds^m and ordered the chief priests and all their council to come, and brought Paul down and set him before them.

Footnotes:

⁹ ^aSome 10% of the Greek manuscripts omit ‘and were afraid’ (as in NIV, NASB, LB, TEV, etc.).

¹¹ ^bBut they too had been in that light, so the blindness was a judgment applied specifically to Paul (Saul).

¹² ^cPaul is establishing the credibility of Ananias as a witness, since he will attest that it was ‘the God of our fathers’ who was dealing with Paul (Saul). Some 25% of the Greek manuscripts omit ‘in Damascus’, as in most versions.

¹⁴ ^dJesus had identified Himself as ‘Jesus’ on the road, and was obviously supernatural. Here Ananias confirms that Saul saw the Messiah (‘the Natsorean’), and adds that all is under the Father's direction. Saul was chosen to be a worldwide witness; indeed, through his letters he continues to be one!

¹⁶ ^eBy invoking the Lord he was placing himself under His direction and protection, which was what took care of his sins, not the baptism. There probably was not enough water in the house for a complete bath, in any case, so the baptism was by aspersion (as it was in the house of Cornelius, the house of the Philippian jailor, etc. etc.). Instead of ‘of the Lord’, some 6% of the Greek manuscripts read ‘his’ (as in NIV, NASB, TEV, etc.).

¹⁸ ^fThis is the only record we have of this encounter. Perhaps Paul is reinforcing that his going to the Gentiles was at God's insistence. I wonder if Luke wasn't in that crowd, and close enough to hear what went on.

¹⁹ ^gI follow the best line of transmission in reading “into”, albeit with only 20% of the Greek manuscripts here. Almost all versions follow the 80% in reading ‘upon’.

²⁰ ^hSome 2.3% of the Greek manuscripts, of inferior quality, omit ‘to his murder’ (as in NIV, NASB, LB, etc.).

²⁴ ⁱPoor commander! He presumably did not understand Hebrew, so Paul's speech meant nothing to him. But he saw that the mob listened quietly, and then suddenly erupted! He had already tried to get an answer from the mob, without success. He doubtless did not understand the Jewish mindset either, so by Roman logic Paul must have done something pretty awful to provoke such a violent reaction. So by proper Roman procedure, he orders a flogging.

²⁶ ^jPerhaps 5% of the Greek manuscripts omit “Consider” (as in NIV, NASB, LB, TEV, etc.).

²⁸ ^kHe was not just making conversation; he was trying to be sure that Paul was not lying.

²⁹ ^lPerhaps the reference is to the ‘when’ and ‘how’ they were first used, since chains became part of Paul's life.

³⁰ ^mSome 10% of the Greek manuscripts omit ‘from the bonds’ (as in NIV and NASB).

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

Paul, in his address to the people, gives an account of his birth and education, Act 21:1-3. His prejudices against Christianity, Act 21:4, Act 21:5. And of his miraculous conversion, and call to the apostleship, vv. 6-21. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life, Act 21:22, Act 21:23. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture, Act 21:24-29. The next day the chief captain brings Paul before the chief priests and their council, Act 21:30.

Verse 1

Men, brethren, and fathers - A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See the note on Act 7:2. Hear ye my defense - Μου της απολογιας, This apology of mine; in this sense the word apology was anciently understood: hence the Apologies of the primitive fathers, i.e. their defenses of the Christian religion. And this is as proper literal meaning; but it is now used only as implying an excuse for improper conduct. That this is an abuse of the term requires no proof.

Verse 2

When they heard that he spake in the Hebrew tongue - He had probably been traduced by the Jews of Asia as a mere Gentile, distinguished only by his virulence against the Jewish religion; which virulence proceeded from his malice and ignorance.

Verse 3

I am verily a man which am a Jew - A periphrasis for, I am really a Jew: and his mentioning this adds weight to the conjecture in the preceding note. He shows that he could not be ignorant of the Jewish religion, as he had had the best instructer in it which Jerusalem could produce. Yet brought up, etc. - Bp. Pearce proposes that this verse should be thus read and translated: but brought up in this city; instructed at the feet of Gamaliel, according to the most exact manner, being exceedingly zealous for the law of our fathers, as ye all are this day. Born in Tarsus - See the notes on Act 9:11; Act 21:39. Feet of Gamaliel - See a full account of this man in the note on Act 5:34 (note). It has been generally supposed that the phrase, brought up at the feet, is a reference to the Jewish custom, viz. that the disciples of the rabbins sat on low seats, or on the ground, whilst the rabbin himself occupied a lofty chair. But we rather learn, from Jewish authority, that the disciples of the rabbins stood before their teachers, as Vitringa has proved in his treatise De Synag. Vet. lib. i. p. 1, cap. 7. Kypke, therefore, contends that παρα τους ποδας, at the feet, means the same as πλησιον, near, or before, which is not an unfrequent mode of speech among both sacred and profane writers. Thus, in Act 4:35, Act 4:37; Act 5:2, ετιθουν παρα τους ποδας των αποϚολων, they laid it at the apostles' feet, means only, they brought it to the apostles. So in 2 Maccabees 4:7, παρα ποδας ηδη τον ᾁδην ὁρωντες κειμενον, they saw death already lying at their feet; that is, as the Syriac translator has properly rendered it, they saw death immediately before them. So Themistius, Or. 27, p. 341, who adds the term by which the phrase is explained, εϚι και πλησιον αει τῳ δυναμενω λαμβανειν, ante pedes id temper et prope est, illi qui accipere potest. Also Lucian, De Conser. Hist. p. 669, ὡν παρα ποδας οἱ ελεγχοι. The refutation of which is at hand. The same kind of form occurs in the Hebrew, Exo 11:8 : All the people that are at thy feet, ברגליך beragleica, i.e. who are with thee, under thy command, Sa2 15:16. And the king went out, and all his household, ברגליו beraglaiv, at his feet; that is, with him, in his company. See Kypke. The phrase is used in the same sense among the Hindoos: I learned this at my father's feet - instead of, I learned it of my father. I was taught at the feet of such a teacher - my teacher's feet say so; meaning, simply, such and such persons taught me. According to the perfect manner - That is, according to that strict interpretation of the law, and especially the traditions of the elders, for which the Pharisees were remarkable. That it is Pharisaism that the apostle has in view, when he says he was taught according to, ακριβειαν, the most extinct manner, is evident; and hence, in Act 26:5, he calls Pharisaism ακριβεϚατην, the most exact system; and, under it, he was zealous towards God; scrupulously exact in every part of his duty, accompanying this with reverence to the supreme Being, and deep concern for his honor and glory.

Verse 4

I persecuted this way - Ταυτην την ὁδον; This doctrine, the way of worshipping God, and arriving at a state of blessedness. See on Act 9:2 (note). Binding and delivering into prisons - See on Act 8:3 (note); Act 9:2 (note).

Verse 5

The high priest doth bear me witness, etc. - He probably referred to the letters of authority which he had received from the high priest, and the whole estate of the elders, παν το πρεσβυτεριον, the whole of the presbytery, that is, the sanhedrin; and it is likely, that he had those letters to produce. This zeal of his against Christianity was an ample proof of his sincerity as a Pharisaical Jew.

Verse 6

As I made my journey, etc. - See the whole of this account, and all the particular circumstances, considered at large in the notes on Act 9:1 (note), etc., and the observations at the conclusion of that chapter.

Verse 14

And see that Just One - The Lord Jesus, called the Just One, in opposition to the Jews, who crucified him as a malefactor: see the note on Act 7:52. This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus.

Verse 15

Thou shalt be his witness unto all - Thou shalt proclaim Christ crucified, both to Jews and Gentiles.

Verse 16

Arise, and be baptized - Take now the profession of Christ's faith most solemnly upon thee, by being baptized in the name of Father, Son, and Holy Spirit. Wash away thy sins, etc. - Let this washing of thy body represent to thee the washing away of thy sins: and know that this washing away of sin can be received only by invoking the name of the Lord.

Verse 17

When I was come again to Jerusalem - It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, Act 9:25, Act 9:26, and Gal 1:18. I was in a trance - This circumstance is not mentioned any where else, unless it be that to which himself refers in Co2 12:2-4, when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place.

Verse 19

I imprisoned and beat in every synagogue - This shows what an active instrument Saul of Tarsus was, in the hands of this persecuting priesthood, and how very generally the followers of Christ were persecuted, and how difficult it was at this time to profess Christianity.

Verse 20

When the blood of thy martyr Stephen was shed - See on Act 7:58 (note); Act 8:1 (note). All these things Paul alleged as reasons why he could not expect to be received by the Christians; for how could they suppose that such a persecutor could be converted?

Verse 21

I will send thee far hence unto the Gentiles - This was the particular appointment of St. Paul: he was the apostle of the Gentiles; for, though he preached frequently to the Jews, yet to preach the Gospel to the Gentiles, and to write for the conversion and establishment of the Gentile world, were his peculiar destination. Hence we find him and his companions travelling every where; through Judea, Phoenicia, Arabia, Syria, Cilicia, Pisidia, Lycaonia, Pamphylia, Galatia, Phrygia, Macedonia, Greece, Asia, the Isles of the Mediterranean Sea, the Isles of the Aegean Sea, Italy, and some add Spain and even Britain. This was the diocess of this primitive bishop: none of the apostles traveled, none preached, none labored as this man; and, we may add, none was so greatly owned of God. The epistles of Peter, John, James, and Jude, are great and excellent; but, when compared with those of Paul, however glorious they may be, they have no glory comparatively, by reason of that glory which excelleth. Next to Jesus Christ, St. Paul is the glory of the Christian Church. Jesus is the foundation; Paul, the master-builder.

Verse 22

They gave him audience unto this word - Namely, that God had sent him to the Gentiles: not that they refused to preach the law to the Gentiles, and make them proselytes; for this they were fond of doing, so that our Lord says, they compassed sea and land to make a proselyte; but they understood the apostle as stating that God had rejected them, and called the Gentiles to be his peculiar people in their place; and this they could not bear. Away with such a fellow - According to the law of Moses, he who attempted to seduce the people to any strange worship was to be stoned, Deu 13:15. The Jews wished to insinuate that the apostle was guilty of this crime, and that therefore he should be stoned, or put to death.

Verse 23

Cast off their clothes - Bishop Pearce supposes that shaking their upper garments is all that is meant here; and that it was an ancient custom for men to do so when highly pleased or greatly irritated; but it is likely that some of them were now actually throwing off their clothes, in order to prepare to stone Paul. Threw dust into the air - In sign of contempt, and by way of execration. Shimei acted so, in order to express his contempt of David, Sa2 16:13, where it is said, he cursed him as he went, and threw stones at him; or, as the margin, he dusted him with dust. Their throwing dust in the air was also expressive of extraordinary rage and vindictive malice. The apostle, being guarded by the Roman soldiers, was out of the power of the mob; and their throwing dust in the air not only showed their rage, but also their vexation that they could not get the apostle into their power. It is still used as a token of hostility and defiance. M. Denon, (Travels in Egypt, vol. iii. p. 98), on coming down the Nile to Cairo, stopped at the ancient city of Antinoe, to examine its ruins. "Being desirous of obtaining a view of the whole of these ruins, we ascended a little hill, and soon perceived the inhabitants of the modern village assembling behind an opposite eminence: scarcely had we come over against them than, supposing our intentions to be hostile, they called out for assistance, and threw dust into the air, in token of defiance. The alarm spread, and they began firing upon us."

Verse 24

Examined by scourging - As the chief captain did not understand the Hebrew language, he was ignorant of the charge brought against Paul, and ignorant also of the defense which the apostle had made; and, as he saw that they grew more and more outrageous, he supposed that Paul must have given them the highest provocation; and therefore he determined to put him to the torture, in order to find out the nature of his crime. The practice of putting people to the rack, in order to make them confess, has, to the disgrace of human nature, existed in all countries.

Verse 25

And as they bound him, etc. - They were going to tie him to a post, that they might scourge him. Is it lawful, etc. - The Roman law absolutely forbade the binding of a Roman citizen. See the note on Act 16:37.

Verse 28

With a great sum obtained I this freedom - So it appears that the freedom, even of Rome, might be purchased, and that it was sold at a very high price. But I was free born - It has been generally believed that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a charter or grant from Julius Caesar. Calmet disputes this, because Tarsus was a free not a colonial city; and he supposes that Paul's father might have been rewarded with the freedom of Rome for some military services, and that it was in consequence of this that Paul was horn free. But that the city of Tarsus had such privileges appears extremely probable. In Act 21:39, Paul says he was born at Tarsus in Cilicia, and in Act 22:28, he says he was free born; and, at Act 22:26, he calls himself a Roman; as he does also Act 16:37. From whence it has been concluded, with every show of reason, that Tarsus, though no Roman colony, yet had this privilege granted to it, that its natives should be citizens of Rome. Pliny, in Hist. Nat. lib. Act 16:27, tells us that Tarsus was a free city. And Appian, De Bello Civil. lib. v. p. 1077, edit. Tollii, says that Antony, Ταρσεας ελευθερους ηφιει, και ατελεις φορων, made the people of Tarsus free, and discharged them from paying tribute. Dio Cassius, lib. xlvii. p. 508, edit. Reimar, farther tells us, Adeo Caesari priori, et ejus gratia etiam posteriori, favebant Tarsenses, ut urbem suam pro Tarso Juliopolin vocaverint: "that, for the affection which the people of Tarsus bore to Julius Caesar, and afterwards to Augustus, the former caused their city to be called Juliopolis." The Greek text is as follows: - οὑτω προσφιλως τῳ Καισαρι προτερῳ, και δι' εκεινον τῳ δευτερῳ, οἱ Ταρσεις ειχον, ὡϚε και Ιουλιοπολιν σφας απ' αυτου μετονομασαι. To which I add, that Philo, de Virt. vol. ii. p. 587, edit. Mang., makes Agrippa say to Caligula, φιλων ενιων πατριδας ὁλας της Ῥωμαΐκης ηξιωσας πολιτειας· You have made whole countries, to which your friends belong, to be citizens of Rome. See the note on Act 21:39. These testimonies are of weight sufficient to show that Paul, by being born at Tarsus, might have been free born, and a Roman. See Bishop Pearce on Act 16:37.

Verse 29

After he knew that he was a Roman - He who was going to scourge him durst not proceed to the torture when Paul declared himself to be a Roman. A passage from Cicero, Orat. pro Verr. Act. ii. lib. v. 64, throws the fullest light on this place: Ille, quisquis erat, quem tu in crucem rapiebas, qui tibi esset ignotus, cum civem se Romanum esse diceret, apud te Praetorem, si non effugium, ne moram quidem mortis mentione atque usurpatione civitatis assequi potuit? "Whosoever he might be whom thou wert hurrying to the rack, were he even unknown to thee, if he said that he was a Roman citizen, he would necessarily obtain from thee, the Praetor, by the simple mention of Rome, if not an escape, yet at least a delay of his punishment." The whole of the sixty-fourth and sixty-fifth sections of this oration, which speak so pointedly on this subject, are worthy of consideration. Of this privilege he farther says, Ib. in cap. lvii., Illa vox et exclamatio, Civis Romanus sum, quae saepe multis in ultimis terris opem inter barbaros et salutem tulit, etc. That exclamation, I am a Roman citizen, which often times has brought assistance and safety, even among barbarians, in the remotest parts of the earth, etc. Plutarch likewise, in his Life of Pompey, (vol. iii. p. 445, edit. Bryan), says, concerning the behavior of the pirates, when they had taken any Roman prisoner, Εκεινο δε ην ὑβριϚικωτατον κ. τ. λ. what was the most contumelious was this; when any of those whom they had made captives cried out, Ῥωμαιος ειναι, That He Was a Roman, and told them his name, they pretended to be surprised, and be in a fright, and smote upon their thighs, and fell down (on their knees) to him, beseeching him to pardon them! It is no wonder then that the torturer desisted, when Paul cried out that he was a Roman; and that the chief captain was alarmed, because he had bound him.

Verse 30

He - commanded - all their council to appear - Instead of ελθειν, to come, which we translate, to appear, συνελθειν, to assemble, or meet together, is the reading of ACE, nearly twenty others, the Ethiopic, Arabic, Vulgate, Chrysostom, and Theophylact: this reading Griesbach has received into the text; and it is most probably the true one: as the chief captain wished to know the certainty of the matter, he desired the Jewish council, or Sanhedrin, to assemble, and examine the business thoroughly, that he might know of what the apostle was accused; as the law would not permit him to proceed against a Roman in any judicial way, but on the clearest evidence; and, as he understood that the cause of their enmity was something that concerned their religion, he considered the Sanhedrin to be the most proper judge, and therefore commanded them to assemble; and there is no doubt that he himself, and a sufficient number of soldiers, took care to attend, as the person of Paul could not be safe in the hands of persons so prejudiced, unprincipled, and enraged. This chapter should end with the twenty-ninth verse, and the following should begin with the thirtieth; this is the most natural division, and is followed by some of the most correct editions of the original text. 1. In his address to the council, Paul asserts that he is a Jew, born of and among Jews; and that he had a regular Jewish education; and he takes care to observe that he had early imbibed all the prejudices peculiar to his countrymen, and had given the fullest proof of this in his persecution of the Christians. Thus, his assertions, concerning the unprofitableness of the legal ceremonies, could neither be attributed to ignorance nor indifference. Had a Gentile, no matter how learned or eminent, taught thus, his whole teaching would have been attributed to ignorance, prejudice, and envy. God, therefore, in his endless mercy, made use of a most eminent, learned, and bigoted Jew, to demonstrate the nullity of the whole Jewish system, and show the necessity of the Gospel of Jesus Christ. 2. At the close of this chapter, Dr. Dodd has the following judicious remark: - "As unrighteous as it was in the Roman officer, on this popular clamor, to attempt putting this holy apostle to the torture, so reasonable was St. Paul's plea, as a Roman citizen, to decline that suffering. It is a prudence worthy the imitation of the bravest of men, not to throw themselves into unnecessary difficulties. True courage widely differs from rash and heedless temerity; nor are we under any obligation, as Christians, to give up our civil privileges, which ought to be esteemed as the gifts of God, to every insolent and turbulent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and a generous concern for those who may come after us should engage us to labor to transmit them to posterity improved rather than impaired." This should be an article in the creed of every genuine Briton.

Introduction

PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30) when they heard . . . the Hebrew tongue--(See on Act 21:40). they kept the more silence--They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother tongue awed them into deeper silence.

Verse 3

a Jew of Tarsus, brought up in this city, at the feet--(See on Luk 10:39). of Gamaliel--(See on Act 5:34); a fact of great importance in the apostle's history, standing in the same relation to his future career as Moses' education in the Egyptian court to the work for which he was destined. the perfect manner of the law of the fathers--the strictest form of traditional Judaism. zealous--"a zealot." toward God as ye all are this day--his own former murderous zeal against the disciples of the Lord Jesus being merely reflected in their present treatment of himself.

Verse 4

I persecuted, &c.--(See on Act 9:1-2; Act 9:5-7).

Verse 5

the high priest--still alive. doth bear me witness, and all the estate of the elders--the whole Sanhedrim.

Verse 8

Jesus of Nazareth--the Nazarene. See on Act 9:5.

Verse 9

they that were with me--(See on Act 9:7, &c.)

Verse 12

Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there--One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.

Verse 13

The God of our fathers hath chosen thee--studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.

Verse 14

that thou shouldest . . . see that--"the" Just One--compare Act 3:14; Act 7:52. hear the voice of his mouth--in order to place him on a level with the other apostles, who had "seen the [risen] Lord."

Verse 16

be baptized and wash away thy sins--This way of speaking arises from baptism being the visible seal of remission. calling on the name of the Lord--rather, "having called," that is, after having done so; referring to the confession of Christ which preceded baptism, as Act 8:37.

Verse 17

it came to pass, &c.--This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related. when I was come again to Jerusalem--on the occasion mentioned in Act 9:26-29. while I prayed in the temple--He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.

Verse 18

get . . . quickly out of Jerusalem--compare Act 9:29. for they will not receive thy testimony . . . And I said, Lord, they know, &c.--"Can it be, Lord, that they will resist the testimony of one whom they knew so well as among the bitterest of all against Thy disciples, and whom nothing short of resistless evidence could have turned to Thee?"

Verse 21

depart for I will send thee far hence unto the Gentiles--that is, "Enough; thy testimony is not to be thrown away upon Jerusalem; the Gentiles, afar off, are thy peculiar sphere."

Verse 22

gave him audience to this word . . . then . . . Away with such a fellow from the earth, &c.--Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.

Verse 24

examined by scourging--according to the Roman practice. that he might know wherefore they cried so--Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.

Verse 25

Paul said to the centurion that stood by--to superintend the torture and receive the confession expected to be wrung from him. Is it lawful for you to scourge a man that is a Roman, &c.--See on Act 16:37.

Verse 27

art thou a Roman?--showing that this being of Tarsus, which he had told him before (Act 21:39) did not necessarily imply that he was a Roman citizen.

Verse 28

With a great sum obtained I this freedom--Roman citizenship was bought and sold in the reign of Claudius, we know, at a high price: at a subsequent date, for next to nothing. But to put in a false claim to this privilege was a capital crime. I was free born--born to it, by purchase, or in reward of services, on the part of his father or some ancestor.

Verse 29

chief captain also was afraid, &c.--See on Act 16:38.

Verse 30

commanded the chief priests and all their council to appear--that is, the Sanhedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part. Next: Acts Chapter 23

Introduction

Men, brethren, and fathers,.... A common form of address used by the Jews; see Act 7:2 but that the apostle should introduce his speech to these people in this manner, after they had treated him so inhumanly, as to drag him out of the temple, and beat him so unmercifully, is remarkable, and worthy of observation, when they scarcely deserved the name of "men"; and yet he not only gives them this, but calls them "brethren", they being his countrymen and kinsmen according to the flesh; and fathers, there being some among them, who might be men in years, and even members of the sanhedrim, and elders of the people, that were now got among the crowd: this shows how ready the apostle was to put up with affronts, and to forgive injuries done him: hear ye my defence, which I make now unto you; in opposition to the charges brought against him, of speaking ill of the people of the Jews, the law of Moses, and of the temple, and in order to clear himself of these imputations, and vindicate his character and conduct.

Verse 2

And when they heard that he spake in the Hebrew tongue to them,.... See Gill on Act 21:40. they kept the more silence; it being their mother tongue, and which they best understood; and which the captain and the Roman soldiers might not so well under stand; and chiefly because the Hellenistic language was not so agreeable to them, nor the Hellenistic Jews, who spoke the Greek language, and used the Greek version of the Bible; and such an one they took Paul to be, besides his being a Christian; wherefore when they heard him speak in the Hebrew tongue, it conciliated their minds more to him, at least engaged their attention the more to what he was about to say: and he saith; the Syriac and Ethiopic versions add, "to them", as follows.

Verse 3

I am verily a man which am a Jew,.... By birth, a thorough genuine one; an Hebrew of the Hebrews, both by father and mother side, both parents being Jews, and so a true descendant from Abraham, Isaac, and Jacob: born in Tarsus, a city in Cilicia; See Gill on Act 21:39. yet brought up in this city; the city of Jerusalem; though Tarsus was the place of his birth, he had his education at Jerusalem: at the feet of Gamaliel; of whom see Act 5:34 it was the custom of scholars among the Jews, to sit at the feet of their masters, when instructed by them; see Deu 33:3 hence that saying of Jose ben Joezer (a); "let thy house be an house of resort for the wise men, and be thou dusting thyself, , "with the dust of their feet":'' which by one of their commentators (b) is interpreted two ways, either "as if it was said that thou shouldst walk after them; for he that walks raises the dust with his feet, and he that goes after him is filled with the dust which he raises with his feet; or else that thou shouldst sit at their feet upon the ground, for so it was usual, that the master sat upon a bench, and the scholars sat at his feet upon the floor.'' This latter sense is commonly understood, and adapted to the passage here, as illustrating it; though it may be, that the sense may only be this, that the apostle boarded in Gamaliel's house, ate at his table, and familiarly conversed with him; which he modestly expresses by being brought up at his feet, who was a man that was had in great reverence with the Jews; and this sense seems the rather to be the sense of the passage, since his learning is expressed in the next clause; and since; till after Gamaliel's time, it was not usual for scholars to sit when they learned; for the tradition is (c), that "from the times of Moses to Rabban Gamaliel, they (the scholars) did not learn the law but standing; after Rabban Gamaliel died, sickness came into the world, and they learned the law sitting; and hence it is said, that after Rabban Gamaliel died, the glory of the law ceased.'' It follows, and taught according to the perfect law of the fathers; not the law which the Jewish fathers received from Moses, though Paul was instructed in this, but in the oral law, the "Misna", or traditions of the elders, in which he greatly profited, and exceeded others, Gal 1:14. And was zealous towards God; or "a zealot of God"; one of those who were called "Kanaim", or zealots; who in their great zeal for the glory of God, took away the lives of men, when they found them guilty of what they judged a capital crime; see Mat 10:4. The Vulgate Latin version reads, "zealous of the law"; both written and oral, the law of Moses, and the traditions of the fathers: as ye all are this day; having a zeal for God, and the law, but not according to knowledge. (a) Misn. Pirke Abot, c. 1. sect. 4. (b) Bartenora in Misn. Piske Abot, c. 1. sect. 4. (c) T. Bab. Megilla, fol. 21. 1. Vid. Misn. Sota, c. 9. sect. 15.

Verse 4

And I persecuted this way unto the death,.... That is, the Christian religion, and the professors of it; whom the apostle breathed out threatenings and slaughter against, haled out of their houses, and committed to prison; consented to their death, as he did to Stephen's; and whenever it was put to the vote, whether they should die or not, he gave his voice against them; so that he was a most bitter enemy, and an implacable persecutor of them; which shows how very averse he was to this way, and how great his prejudices were against it; wherefore it must be a work of divine power, and there must be the singular hand of God in it, to reconcile him to it, and cause him to embrace and profess it: binding and delivering into prisons, both men and women: see Act 8:3.

Verse 5

As also the high priest doth bear me witness,.... Either Annas, or Caiaphas, who was at that time high priest; and it should seem by this, that he was still in being; or else that the apostle had preserved his letter, written with his own hand, which he was able to produce at any time, as a testimony of the truth of what he had said, or was about to say; since he speaks of him (as now) bearing him witness, or as one that could: and all the estate of the elders; the whole Jewish sanhedrim, for this character respects not men in years, but men in office, and such who were members of the high court of judicature in Jerusalem; from whom also I received letters unto the brethren; some render it "against the brethren", as if the Christians were meant; whereas the apostle intends the Jews of the synagogue at Damascus, whom the apostle calls brethren; because they were of the same nation, and his kinsmen according to the flesh; and, at that time, of the same religion and principles with him; and this is put out of doubt, by the Syriac, Arabic, and Ethiopic versions, which render it, "the brethren that were at Damascus": and these letters were to recommend him to them, and to empower him to persecute the Christians, and to demand and require their assistance in it; the Ethiopic version calls them, "letters of power"; and it seems from hence, that these letters were received from the whole sanhedrim, as well as from the high priest, and were signed by both: and went to Damascus to bring them which were there bound unto Jerusalem, for to be punished: with stripes, or with death, as they should be judged worthy; see Act 9:2.

Verse 6

And it came to pass, that as I made my journey,.... And had almost made an end of it: and was come nigh unto Damascus; about a mile from it, as some say, about noon; this circumstance is omitted in the account in Act 9:3 and is mentioned here, not so much to inform what time of day it was, that Saul came to Damascus, as to observe how extraordinary that light must be, which then appeared, as follows: suddenly there shone from heaven a great light round about me; and not only about him, but those that were with him, Act 26:13. This must be a great light indeed, to be distinguished at noon, and to be above the brightness of the sun, and to have such effect upon the apostle and his company as it had; Act 9:3.

Verse 7

And I fell unto the ground,.... And so did those that were with him, Act 26:14. And heard a voice, saying unto me, Saul, Saul, why persecutest thou me? See Gill on Act 9:4.

Verse 8

And I answered, who art thou, Lord?.... See Gill on Act 9:5. . Acts 22:9 act 22:9 act 22:9 act 22:9And they that were with me saw indeed the light,.... For it shone about them, as well as Saul: and were afraid; the Alexandrian copy, the Vulgate Latin, and Syriac versions, have not this clause; but it stands in the Arabic and Ethiopic versions; the suddenness, greatness, and extraordinariness of the light surprised them, for it was even miraculous: but they heard not the voice of him that spake to me: they heard the voice of Saul, but not the voice of Christ; at least they did not hear it so as to understand it; See Gill on Act 9:7.

Verse 9

And I said, what shall I do, Lord?.... See Gill on Act 9:6. . Acts 22:11 act 22:11 act 22:11 act 22:11And when I could not see for the glory of that light,.... Which was above the brightness of the sun, and so dazzled his eyes, that he could not see his way into the city, some of his company took him by the hand, and led him: and being led by the hand of them that were with me, I came unto Damascus but not with the same view he set out with: he took his journey thither, and pursued it, in order to persecute the saints there; but now he enters into it, to be informed by one of them what he must do for Christ, whom he had persecuted.

Verse 10

And one Ananias, a devout man according to the law,.... The Alexandrian copy, and Vulgate Latin version, read only, "a man according to the law"; one whose walk, life, and conversation, were agreeable to it: a strict observer of the law of Moses, both moral and ceremonial: he not only lived a holy life and conversation, according to the moral law, but he religiously and devoutly attended to the rituals of the ceremonial law; and this part of his character the apostle chose to mention, as what would recommend him to the notice of the Jews he now addressed: for though he was a disciple, a believer in Christ, yet as many of the believing Jews did, so he strictly observed the rituals of the law. The Ethiopic version adds, "who was of the apostles"; one of that number, and in that office, which is nowhere said that he was; and had he, it would not have been agreeable to the apostle's design to have mentioned it; and he is said to be one of the seventy disciples, and bishop or pastor of the church at Damascus; See Gill on Luk 10:1. Of this Ananias, his name and character; see Gill on Act 9:10. Having a good report of all the Jews that dwelt there: that is, at Damascus, as the Ethiopic version reads; and so do the Complutensian edition, the Alexandrian copy, and several other copies; for though he was a Christian, yet being not only a man of an unblemished life and conversation, but zealous and devout in the observance of the ceremonial law, was very much interested in the affections and esteem of the Jews.

Verse 11

Came unto me,.... Being at the house of Judas, in that street of Damascus called Straight, Act 9:11 and stood; at the side of him, or by him, putting his hands on him: and said unto me, brother Saul; See Gill on Act 9:17. receive thy sight, "or look up", and the same hour I looked up upon him; that is, immediately, directly: for so the phrase, "that same hour", is frequently used by the Jews: the words in Num 16:21 "that I may consume them in a moment", are rendered by Onkelos, "that I may consume them in an hour"; for an hour is used for a moment with them.

Verse 12

And he said, the God of our fathers hath chosen thee,.... From all eternity, in his everlasting purposes and decrees; or "he hath taken thee into his hand"; in order to form, and fit, and qualify him for his service; and may design both his call by grace, and to apostleship. The apostle represents Ananias as speaking of God, as the God of the Jewish fathers, of Abraham, Isaac, and Jacob, to show that the Christian doctrine was not contrary to the faith of the one God of Israel; nor did it introduce any other, or any new deity. The ends of this choice or separation were, that thou shouldest know his will; his revealed will, concerning the salvation of men by Jesus Christ, which is no other than the Gospel, of which the apostle had been entirely ignorant; for though he knew the will of God, as revealed in the law, or his will of command, yet not spiritually; and he was altogether a stranger, till now, to God's will, way, and method of saving sinners by Christ, of justifying them by his righteousness, and of pardoning their sins through his blood, and of giving them eternal life by him; and the knowledge of this he came at by the spirit of wisdom and revelation, in consequence of his being chosen and called: and see that just One: Jesus Christ the righteous, who is both as he is God, and as he is man, and also as he is Mediator, having faithfully discharged his office, and performed his engagements; him the apostle saw, both with the eyes of his body, when he met him in the way, and called unto him, and with the eyes of his understanding beholding his beauty, fulness, and suitableness as a Saviour; the former of these was what many kings, prophets, and righteous men desired: and the latter is what is inseparably connected with eternal life and salvation. And shouldest hear the voice of his mouth; both his human voice in articulate sounds, when he spoke to him in the Hebrew tongue, as in Act 22:7 and the voice of his Gospel, of which he appeared to make him a minister; which is a voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation, and is very powerful when accompanied by the Spirit, and is soul charming, alluring, and comforting.

Verse 13

For thou shalt be his witness unto all men,.... Gentiles as well as Jews, an eye and an ear witness to them; of what thou hast seen and heard; as that he saw him personally and alive, and so could witness to the truth of his resurrection; for after he had been seen by all the apostles, he was last of all seen of Paul; and also, that he heard him and received from him the Gospel, and a mission and commission to preach it; for what he preached he did not receive of man, nor was he taught it by any, but he had it by revelation from Jesus Christ.

Verse 14

And now why tarriest thou?.... Though it might not be the apostle's case, yet it is often the case of many, to procrastinate and delay obedience to the commands of Christ, and particularly to the ordinance of baptism: the reasons of which delay are, the strength of their corruptions, and the weakness of their graces, which cause them to question whether they have any interest in Christ; as also fears of falling away, and so of dishonouring Christ, his Gospel, and ordinance: and in some the reproaches of men; and sometimes such a delay is made, waiting for more comfortable frames, or for a greater fitness; but no such delay, nor on such accounts, ought to be; for it is a command of Christ, and ought to be forthwith complied with, as soon as a man believes; and to obey it is a following of Christ, in which no time should be lost: and the consequences of a delay are very bad: it is a prevention of the glory of Christ, as well as shows ingratitude to him, and a bereaving of ourselves of that comfort, which might be hoped to be enjoyed; and it often induces a carelessness about the ordinance, and even a losing the sense of the duty: arise, and be baptized; this shows that Ananias was a Christian, since he directs to an ordinance of Christ, and that he was a preacher of the word, and had a right to administer baptism; for that it was administered by him, though not in express terms yet seems to be naturally concluded from Act 9:18 as also this passage shows, that baptism was not administered by sprinkling, since Saul might have sat still, and have had some water brought to him, and sprinkled on him; but by immersion, seeing he is called upon to arise, and go to some place proper and convenient for the administration of it, according to the usage of John, and the apostles of Christ. "And wash away thy sins"; or "be washed from thy sins"; not that it is in the power of man to cleanse himself from his sins; the Ethiopian may as soon change his skin, or the leopard his spots, as a creature do this; nor is there any such efficacy in baptism as to remove the filth of sin; persons may submit unto it, and yet be as Simon Magus was, in the gall of bitterness, and bond of iniquity; but the ordinance of baptism, may be, and sometimes is, a means of leading the faith of God's children to the blood of Christ, which cleanses from all sin; calling on the name of the Lord; the name of the Lord is not only to be used by the administrator of baptism in the performance of it; but it should be called upon by the person who submits to it, both before and at the administration of it, for the presence of Christ in it; and this invocation of the name of the Lord in baptism, signifies an exercise of faith in Christ at this time, a profession of him, and obedience to him.

Verse 15

And it came to pass, that when I was come again to Jerusalem,.... Which was three years after his conversion; for he did not immediately return to Jerusalem, but went into Arabia; and when he returned to Damascus, which was three years after he came to Jerusalem; see Gal 1:17 even while I prayed in the temple; the temple was an house of prayer; hither persons resorted for that purpose; and as the apostle had been used to it, he continued this custom, and during the time of prayer he fell into an ecstasy: I was in a trance: and knew not whether he was in the body, or out of the body: whether this was the time he refers to in Co2 12:2 is not certain, though probable.

Verse 16

And I saw him saying unto me,.... That is, the Lord Jesus Christ, that just One, whom he had seen in his way to Damascus, and whose voice he had heard, and whose name he had called upon at his baptism: make haste, and get thee quickly out of Jerusalem: not because his life was in danger, but because Christ had work for him to do elsewhere, which required haste; and that he might not continue here useless and unprofitable, as he would have been, had he staid; for they will not receive thy testimony concerning me; Christ the omniscient God, and the searcher of the hearts, knew the hardness and unbelief of the Jews; and that they would continue therein, notwithstanding the ministry of the apostle; and that they would give no credit to any testimony of his, that he saw him, as he went to Damascus, and heard words from his mouth. The Ethiopic version renders it without the negative, "for they will receive thee, my witness concerning me"; as if Christ sent the apostle away in all haste from Jerusalem, lest he preaching there, the Jews should believe and be healed; compare with this Mat 13:14. Very likely this interpreter might be induced to leave out the negative, as thinking that the apostle's reasoning in the following words required such a sense and reading.

Verse 17

And I said, Lord, they know, that I imprisoned,.... Men and women, that made a profession of the Christian religion, Act 8:3 and beat in every synagogue them that believed on thee; in Jerusalem there were many synagogues, and in these scourging and beating of offenders were used; See Gill on Mat 10:17.

Verse 18

And when the blood of thy martyr Stephen was shed,.... Stephen was a martyr for Christ, both by confession with his mouth, and by the effusion of his blood; he was the proto-martyr, or "the first martyr" that suffered for Christ; and there are copies, as one of Stephens's, and the Complutensian edition, which so read in this place; his blood was shed by stoning: I also was standing by; to see the inhuman action performed; nor was he an idle and indifferent spectator: and consenting unto his death; being pleased and delighted with it, and rejoicing at it; see Act 8:1. and kept the raiment of them that slew him; the accusers of him, and witnesses against him, whose hands were first on him, and cast the first stones at him, and continued to stone him, until they killed him: these laid their garments at the feet of Saul, who looked after them, that nobody stole them, and run away with them, whilst they were stoning Stephen; which shows how disposed he was to that fact, and how much he approved of it: and these things he mentions to suggest that surely the Jews would receive his testimony, since they knew what a bitter enemy he had been to this way: and therefore might conclude, that he must have some very good and strong reasons, which had prevailed upon him to embrace this religion against all his prejudices, and so might be willing to hear them; and it also shows what an affection the apostle had for the Jews, and how much he desired their spiritual welfare, for which reason he chose to have stayed, and preached among them.

Verse 19

And he said unto me, depart,.... At once from Jerusalem, and out of the land of Judea: for I will send thee far hence unto the Gentiles; to the nations afar off, even as far as Illyricum, Pannonia, or Hungary, where the apostle went and preached, Rom 15:19 and so by a divine mission and commission he became the apostle of the Gentiles, and preached the Gospel among them with great success, to the conversion of many thousands of them, and to the planting of many churches in the midst of them.

Verse 20

And they gave him audience unto this word..... The Ethiopic version reads, "and I heard him so speaking unto me"; as if it was to be understood of the apostle hearing Christ speaking to him concerning his mission to the Gentiles; whereas the words refer to the Jews attending quietly to the apostle, till he came to that part of his oration. They heard him patiently, and did not offer to molest him, or hinder his speaking, and being heard, till he came to mention his mission to the Gentiles: all the rest they either did not understand, or looked upon it as an idle tale, as the effect of madness and enthusiasm, at least as containing things they had nothing to do with; but when he came to speak of the Gentiles, and to pretend to a divine mission to them, this they could not bear; for nothing was more offensive, irritating, and provoking to them, than to hear of the calling of the Gentiles, whom they were for depriving of all blessings, and for engrossing all to themselves; see Rom 10:20. and then lift up their voices; in a very loud and clamorous manner, as one man: and said, away with such a fellow from the earth; take away his life from the earth: this they said either to the chief captain, to do it, or as encouraging one another to do it: for it is not fit that he should live; he does not deserve to live, he is unworthy of life; it is not agreeable to the rules of justice that he should be spared; it is not convenient, and it may be of bad consequence should he be continued any longer; he may do a deal of mischief, and poison the minds of the people with bad notions, and therefore it is not expedient that he should live.

Verse 21

And as they cried out,.... In this furious manner: and cast off their clothes; either like madmen, that knew not what they did, or in order to stone him; see Act 7:57. and threw dust into the air either with their hands, or by striking the earth, and scraping it with their feet, through indignation and wrath, like persons possessed, or mad.

Verse 22

The chief captain commanded him to be brought into the castle,.... Into the inside of it; for till now he was upon the top of the stairs, or steps, which led up to it; which might be done in order to save him from the rage of the people, and that he might privately examine him, and get the true state of his case, though he took a very wrong and unjustifiable method to do it in, as follows: and bade that he should be examined by scourging; he gave a centurion, with some soldiers, orders to scourge and whip him, and to lay on stripes more and harder, until he should tell the whole truth of the matter, and confess the crime or crimes he was guilty of, which had so enraged the populace: that he might know wherefore they cried so against him; for though he had rescued him out of their hands, when they would in all likelihood have beat him to death; and though he took him within the castle to secure him from their violence; yet he concluded he must be a bad man, and must have done something criminal; and therefore he takes this method to extort from him a confession of his crime, for which the people exclaimed against him with so much virulence.

Verse 23

And as they bound him with thongs,.... To a pillar, in order to be scourged, according to the Roman manner (d). Nor was the Jewish form of scourging much unlike, and perhaps might be now used, which was this; when they scourge anyone they bind both his hands to a pillar, here and there --and they do not strike him standing nor sitting, but inclining (e); for the pillar to which he was bound was fixed in the ground, and so high as for a man to lean upon (f); and some say it was two cubits, and others a cubit and a half high (g): and the word here used signifies an extension, or distension; perhaps the stretching out of the arms to the pillar, and a bending forward of the whole body, which fitly expresses the stooping inclining posture of the person scourged, and was a very proper one for such a punishment: now as they were thus fastening him with thongs to the pillar, and putting him in this position, Paul said unto the centurion that stood by; to see the soldiers execute the orders received from the chief captain: is it lawful for you to scourge a man that is a Roman, and uncondemned? Though the apostle puts this by way of question, yet he knew full well what the Roman laws were in such cases; he did not put this through ignorance, or for information, but to let them know who he was, and to put them in mind of these laws, and of their duty; for, according to the Porcian law, Roman citizens were not to be beaten (h). Hence, says (i) Cicero, "it is a heinous sin to bind a Roman citizen, it is wickedness to beat him, it is next to parricide to kill him, and what shall I say to crucify him?'' And, according to the Valerian law, it was not lawful for magistrates to condemn a Roman without hearing the cause, and pleading in it; and such condemned persons might appeal to the populace (k). (d) Lipsius de Cruce, l. 2. c. 4. (e) Misna Maccot, c. 3. sect. 12, 13. (f) Bartenora in ib. (g) Yom Tob in ib. (h) Cicero pro Rabirio Orat. 18. (i) In Verrem Orat. 10. (k) Pompon. Laetus de Legibus, p. 157.

Verse 24

When the centurion heard that,.... The question put by Paul, which strongly suggested that he was a Roman: he went and told the chief captain; what Paul had said: saying, take heed what thou dost; or "art about to do"; lest some bad consequences should follow; lest he should affront the Roman people and senate, and lose his place, if not incur some corporeal punishment: for this man is a Roman; and it can never be answered to bind and beat a Roman.

Verse 25

Then the chief captain came, and said unto him,.... To Paul: tell me, art thou a Roman? he had told him before that he was a Jew of Tarsus, and which was true, and had said nothing of his being a Roman; wherefore the chief captain desires that he would tell him the whole truth of the matter, whether he was a Roman or not: he said yea; that he was one.

Verse 26

And the chief captain answered, with a great sum obtained I this freedom,.... For, it seems, he was not a Roman born, but very likely a Grecian, or Syrian, by his name Lysias; and as all things were now venal at Rome, the freedom of the city was to be bought with money, though a large sum was insisted on for it: this the chief captain said, as wondering that so mean a person, and who he understood was a Jew by birth, should be able to procure such a privilege, which cost him so much money: and Paul said, but I was free born; being born at Tarsus; which, as Pliny says (l), was a free city, and which had its freedom given it by Mark Antony, and which was before the birth of Paul; and therefore his parents being of this city, and free, he was born so. (l) Nat. Hist. l. 5. c. 27.

Verse 27

Then straightway they departed from him, which should have examined him,.... By scourging; namely, the soldiers, who under the inspection of the centurion, and by the order of the chief captain, were binding him with thongs to scourge him, and thereby extort from him his crime, which was the cause of all this disturbance; but hearing that he was a Roman, either of their own accord, or rather at the order of their officers, either the centurion or chief captain, or both, left binding him, and went their way: and the chief captain also was afraid after he knew that he was a Roman; lest he should be called to an account for his conduct, and his commission should be taken from him: chiefly, and because he had bound him; not only had commanded him to be bound with thongs to a pillar, in order to be scourged, but he had bound him with two chains, when first seized him; and, as before observed; see Gill on Act 22:25; it was a heinous crime to bind a Roman.

Verse 28

On the morrow,.... The next day; so that Paul was kept in the castle all night: because he would have known the certainty wherefore he was accused of the Jews; which, as yet, he could not come at, some saying one thing, and some another; and which he ought to have known before he had bound him, and ordered him to be scourged: he loosed him from his bands not from his being bound with thongs to the pillar, that he had been loosed from before, but from the two chains with which he was bound, and held by two soldiers; see Act 21:33. and commanded the chief priests, and all the council to appear, the whole Jewish sanhedrim, which was now very much under the direction and influence of the Romans: and this he the rather did, because, though he could not come at the certainty of the charge and accusation, he perceived it was a matter of religion, and so belonged to them to examine and judge of: and brought Paul down; from the Castle of Antonia, into the temple, and to the place where the sanhedrim sat, which formerly was in the chamber Gazith, but of late years it had removed from place to place, and indeed from Jerusalem itself, and was now at Jabneh; only this was the time of Pentecost, and so the chief priests and sanhedrim were at Jerusalem on that account: and set him before them; or "among them"; in the midst of them, to answer to what charges should be brought against him. Next: Acts Chapter 23

Introduction

In the close of the foregoing chapter we had Paul bound, according to Agabus's prophecy of the hard usage he should receive from the Jews at Jerusalem, yet he had his tongue set at liberty, by the permission the chief captain gave him to speak for himself; and so intent he is upon using that liberty of speech which is allowed him, to the honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention of them, but speaks of the great things Christ had done for him with as much ease and cheerfulness as if nothing had been done to ruffle him or put him into disorder. We have here, I. His address to the people, and their attention to it (Act 22:1, Act 22:2). II. The account he gives of himself. 1. What a bigoted Jew he had been in the beginning of his time (Act 22:3-5). 2. How he was miraculously converted and brought over to the faith of Christ (Act 22:6-11). 3. How he was confirmed and baptized by the ministry of Ananias (Act 22:12-16). 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles (Act 22:17-21). III. The interruption given him upon this by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it (Act 22:22, Act 22:23). IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul (Act 22:24, Act 22:25). V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition (Act 22:26-29). VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there (Act 22:30).

Verse 1

Paul had, in the last verse of the foregoing chapter, gained a great point, by commanding so profound a silence after so loud a clamour. Now here observe, I. With what an admirable composure and presence of mind he addresses himself to speak. Never was poor man set upon in a more tumultuous manner, nor with more rage and fury; and yet, in what he said, 1. There appears o fright, but his mind is sedate and composed. Thus he makes his own words good, None of these things move me; and David's (Psa 3:6), I will not be afraid of ten thousands of people that have set themselves against me round about. 2. There appears no passion. Though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive to be charged with profaning the temple just then when he was contriving and designing to show his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter. II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention: "Men, brethren, and fathers, Act 22:1. To you, O men, I call; men, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren of the common people; you, fathers of the priests." Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to give titles of due respect to all; and those we would do good to we should endeavour not to provoke. Though he was rescued out of their hands, and was taken under the protection of the chief captain, yet he does not fall foul upon them, with, Hear now, you rebels; but compliments them with, Men, brethren, and fathers. And observe, he does not exhibit a charge against them, does not recriminate, Hear now what I have to say against you, but, Hear now what I have to say for myself: Hear you my defence; a just and reasonable request, for every man that is accused has a right to answer for himself, and has not justice done him if his answer be not patiently and impartially heard. III. The language he spoke in, which recommended what he said to the auditory; He spoke in the Hebrew tongue, that is, the vulgar language of the Jews, which, at this time, was not the pure Old Testament Hebrew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. However, 1. It showed his continued respect to his countrymen, the Jews. Though he had conversed so much with the Gentiles, yet he still retained the Jews' language, and could talk it with ease; by this it appears he is a Jew, for his speech betrayeth him. 2. What he said was the more generally understood, for that was the language every body spoke, and therefore to speak in that language was indeed to appeal to the people, by which he might have somewhat to insinuate into their affections; and therefore, when they heard that he spoke in the Hebrew tongue, they kept the more silence. How can it be thought people should give any attention to that which is spoken to them in a language they do not understand? The chief captain was surprised to hear him speak Greek (Act 21:37), the Jews were surprised to hear him speak Hebrew, and both therefore think the better of him. But how would they have been surprised if they had enquired, as they ought to have done, and found in what variety of tongues the Spirit gave him utterance! Co1 14:18, I speak with tongues more than you all. But the truth is, many wise and good men are therefore slighted only because they are not known.

Verse 3

Paul here gives such an account of himself as might serve not only to satisfy the chief captain that he was not that Egyptian he took him to be, but the Jews also that he was not that enemy to their church and nation, to their law and temple, they took him to be, and that what he did in preaching Christ, and particularly in preaching him to the Gentiles, he did by a divine commission. He here gives them to understand, I. What his extraction and education were. 1. That he was one of their own nation, of the stock of Israel, of the seed of Abraham, a Hebrew of the Hebrews, not of any obscure family, or a renegado of some other nation: "No, I am verily a man who is a Jew, anēr Ioudaios - a Jewish man; I am a man, and therefore ought not to be treated as a beast; a man who is a Jew, not a barbarian; I am a sincere friend to your nation, for I am one of it, and should defile my own nest if I should unjustly derogate from the honour of your law and your temple." 2. That he was born in a creditable reputable place, in Tarsus, a city of Cilicia, and was by his birth a freeman of that city. He was not born in servitude, as some of the Jews of the dispersion, it is likely, were; but he was a gentleman born, and perhaps could produce his certificate of his freedom in that ancient and honourable city. This was, indeed, but a small matter to make any boast of, and yet it was needful to be mentioned at this time to those who insolently trampled upon him, as if he were to be ranked with the children of fools, yea, the children of base men, Job 30:8. 3. That he had a learned and liberal education. He was not only a Jew, and a gentleman, but a scholar. He was brought up in Jerusalem, the principal seat of the Jewish learning, and at the feet of Gamaliel, whom they all knew to be an eminent doctor of the Jewish law, of which Paul was designed to be himself a teacher; and therefore he could not be ignorant of their law, nor be thought to slight it because he did not know it. His parents had brought him very young to this city, designing him for a Pharisee; and some think his being brought up at the feet of Gamaliel intimates, not only that he was one of his pupils, but that he was, above any other, diligent and constant in attending his lectures, observant of him, and obsequious to him, in all he said, as Mary, that sat at Jesus' feet, and heard his word. 4. That he was in his early days a very forward and eminent professor of the Jews' religion; his studies and learning were all directed that way. So far was he from being principled in his youth with any disaffection to the religious usages of the Jews that there was not a young man among them who had a greater and more entire veneration for them than he had, was more strict in observing them himself, or more hot in enforcing them upon others. (1.) He was an intelligent professor of their religion, and had a clear head. He minded his business at Gamaliel's feet, and was there taught according to the perfect manner of the law of the fathers. What departures he had made from the law were not owing to any confused or mistaken notions of it, for he understood it to a nicety, kata akribeian - according to the most accurate and exact method. He was not trained up in the principles of the latitudinarians, had nothing in him of a Sadducee, but was of that sect that was most studious in the law, kept most close to it, and, to make it more strict than it was, added to it the traditions of the elders, the law of the fathers, the law which was given to them, and which they gave to their children, and so it was handed down to us. Paul had as great a value for antiquity, and tradition, and the authority of the church, as any of them had; and there was never a Jew of them all that understood his religion better than Paul did, or could better give an account of it or a reason for it. (2.) He was an active professor of their religion, and had a warm heart: I was zealous towards God, as you all are this day. Many that are very well skilled in the theory of religion are willing to leave the practice of it to others, but Paul was as much a zealot as a rabbi. He was zealous against every thing that the law prohibited, and for every thing that the law enjoined; and this was zeal towards God, because he thought it was for the honour of God and the service of his interests; and here he compliments his hearers with a candid and charitable opinion of them, that they all were this day zealous towards God; he bears them record (Rom 10:2), that they have a zeal for God, but not according to knowledge. In hating him, and casting him out, they said, Let the Lord be glorified (Isa 66:5), and, though this did by no means justify their rage, yet it enabled those that prayed, Father, forgive them, to plead, as Christ did, For they know not what they do. And when Paul owns that he had been zealous for God in the law of Moses, as they were this day, he intimates his hope that they might be zealous for God, in Christ, as he was this day. II. What a fiery furious persecutor he had been of the Christian religion in the beginning of his time, Act 22:4, Act 22:5. He mentions this to make it the more plainly and evidently to appear that the change which was wrought upon him, when he was converted to the Christian faith, was purely the effect of a divine power; for he was so far from having any previous inclinations to it, or favourable opinions of it, that immediately before that sudden change was wrought in him he had the utmost antipathy imaginable to Christianity, and was filled with rage against it to the last degree. And perhaps he mentions it to justify God in his present trouble; how unrighteous soever those were that persecuted him, God was righteous, who permitted them to do it, for time was when he was a persecutor; and he may have a further view in it to invite and encourage those people to repent, for he himself had been a blasphemer, and a persecutor, and yet obtained mercy. Let us view Paul's picture of himself when he was a persecutor. 1. He hated Christianity with a mortal enmity: I persecuted this way unto the death, that is, "Those that walked in this way I aimed, if possible, to be the death of." He breathed out slaughter against them, Act 9:1. When they were put to death, he gave his voice against them, Act 26:10. Nay, he persecuted not only those that walked in this way, but the way itself, Christianity, which was branded as a byway, a sect; he aimed to persecute this to the death, to be the ruin of this religion. He persecuted it to the death, that is, he could have been willing himself to die in his opposition to Christianity, so some understand it. He would contentedly have lost his life, and would have thought it well laid out, in defence of the laws and traditions of the fathers. 2. He did all he could to frighten people from this way, and out of it, by binding and delivering into prison both men and women; he filled the jails with Christians. Now that he himself was bound, he lays a particular stress upon this part of his charge against himself, that he had bound the Christians, and carried them to prison; he likewise reflects upon it with a special regret that he had imprisoned not only the men, but the women, the weaker sex, who ought to be treated with particular tenderness and compassion. 3. He was employed by the great sanhedrim, the high priest, and all the estate of the elders, as an agent for them, in suppressing this new sect; so much had he already signalized himself for his zeal against it, Act 22:5. The high priest can witness for him that he was ready to be employed in any service against the Christians. When they heard that many of the Jews at Damascus had embraced the Christian faith, to deter others from doing the like they resolved to proceed against them with the utmost severity, and could not think of a fitter person to be employed in that business, nor one more likely to go through with it, than Paul. They therefore sent him, and letters by him, to the Jews at Damascus, here called the brethren, because they all descended from one common stock, and were of one family in religion too, ordering them to be assisting to Paul in seizing those among them that had turned Christians, and bringing them up prisoners to Jerusalem, in order to their being punished as deserters from the faith and worship of the God of Israel; and so might either be compelled to retract, or be put to death for a terror to others. Thus did Saul make havoc of the church, and was in a fair way, if he had gone on awhile, to ruin it, and root it out. "Such a one," says Paul, "I was at first, just such as you now are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God soon made me to do. And who was I that I could withstand God?" III. In what manner he was converted and made what he now was. It was not from any natural or external causes; he did not change his religion from an affectation of novelty, for he was then as well affected to antiquity as he used to be; nor did it arise from discontent because he was disappointed in his preferment, for he was now, more than ever, in the way of preferment in the Jewish church; much less could it arise from covetousness, or ambition, or any hope of mending his fortune in the world by turning Christian, for it was to expose himself to all manner of disgrace and trouble; nor had he any conversation with the apostles or any other Christians, by whose subtlety and sophistry he might be thought to have been wheedled into this change. No, it was the Lord's doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power; and none can condemn him for it, without reflecting upon that divine energy by which he was herein overruled. He relates the story of his conversion here very particularly, as we had it before (ch. 9), aiming to show that it was purely the act of God. 1. He was a fully bent upon persecuting the Christians just before Christ arrested him as ever. He made his journey, and was come nigh to Damascus (Act 22:6), and had no other thought than to execute the cruel design he was sent upon; he was not conscious of the least compassionate relentings towards the poor Christians, but still represented them to himself as heretics, schismatics, and dangerous enemies both to church and state. 2. It was a light from heaven that first startled him, a great light, which shone suddenly round about him, and the Jews knew that God is light, and his angels angels of light, and that such a light as this shining at noon, and therefore exceeding that of the sun, must be from God. Had it shone in upon him into some private room, there might have been a cheat in it, but it shone upon him in the open road, at high noon, and so strongly that it struck him to the ground (Act 22:7), and all that were with him, Act 26:14. They could not deny but that surely the Lord was in this light. 3. It was a voice from heaven that first begat in him awful thoughts of Jesus Christ, of whom before he had had nothing but hateful spiteful thoughts. The voice called to him by name, to distinguish him from those that journeyed with him, Saul, Saul, why persecutest thou me? And when he asked, Who art thou, Lord? it was answered, I am Jesus of Nazareth, whom thou persecutest, Act 22:8. By which it appeared that this Jesus of Nazareth, whom they also were now persecuting, was one that spoke from heaven, and they knew it was dangerous resisting one that did so, Heb 12:25. 4. Lest it should be objected, "How came this light and voice to work such a change upon him, and not upon those that journeyed with him?" (though, it is very probable, it had a good effect upon them, and that they thereupon became Christians), he observes that his fellow travellers saw indeed the light, and were afraid they should be consumed with fire from heaven, their own consciences, perhaps, now telling them that the way they were in was not good, but like Balaam's when he was going to curse Israel, and therefore they might expect to meet an angel with a flaming glittering sword; but, though the light made them afraid, they heard not the voice of him that spoke to Paul, that is, they did not distinctly hear the words. Now faith comes by hearing, and therefore that change was now presently wrought upon him that heard the words, and heard them directed to himself, which was not wrought upon those who only saw the light; and yet it might afterwards be wrought upon them too. 5. He assures them that when he was thus startled he referred himself entirely to a divine guidance; he did not hereupon presently cry out, "Well, I will be a Christian," but, "What shall I do, Lord? Let the same voice from heaven that has stopped me in the wrong way guide me into the right way, Act 22:10. Lord, tell me what I shall do, and I will do it." And immediately he had directions to go to Damascus, and there he should hear further from him that now spoke to him: "No more needs to be said from heaven, there it shall be told thee, by a man like thyself, in the name of him that now speaks to thee, all things which are appointed for thee to do." The extraordinary ways of divine revelation, by visions, and voices, and the appearance of angels, were designed, both in the Old Testament and in the New, only to introduce and establish the ordinary method by the scriptures and a standing ministry, and therefore were generally superseded when these were settled. The angel did not preach to Cornelius himself, but bade him send for Peter; so the voice here tells not Paul what he shall do, but bids him go to Damascus, and there it shall be told him. 6. As a demonstration of the greatness of that light which fastened upon him, he tells them of the immediate effect it had upon his eye-sight (Act 22:11): I could not see for the glory of that light. It struck him blind for the present. Nimium sensibile laedit sensum - Its radiance dazzled him. Condemned sinners are struck blind, as the Sodomites and Egyptians were, by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews; but convinced sinners are struck blind, as Paul here was, not by darkness, but by light: they are for the present brought to be at a loss within themselves, but it is in order to their being enlightened, as the putting of clay upon the eyes of the blind man was the designed method of his cure. Those that were with Paul had not the light so directly darted into their faces as Paul had unto his, and therefore they were not blinded, as he was; yet, considering the issue, who would not rather have chosen his lot than theirs? They, having their sight, led Paul by the hand into the city. Paul, being a Pharisee, was proud of his spiritual eyesight. The Pharisees said, Are we blind also? Joh 9:40. Nay, they were confident that they themselves were guides to the blind, and lights to those that were in darkness, Rom 2:19. Now Paul was thus struck with bodily blindness to make him sensible of his spiritual blindness, and his mistake concerning himself, when he was alive without the law, Rom 7:9. IV. How he was confirmed in the change he had made, and further directed what he should do, by Ananias who lived at Damascus. Observe, 1. The character here given of Ananias. He was not a man that was any way prejudiced against the Jewish nation or religion, but was himself a devout man according to the law; if not a Jew by birth, yet one that had been proselyted to the Jewish religion, and therefore called a devout man, and thence advanced further to the faith of Christ; and he conducted himself so well that he had a good report of all the Jews that dwelt at Damascus. This was the first Christian that Paul had any friendly communication with, and it was not likely that he should instil into him any such notions as they suspected him to espouse, injurious to the law or to this holy place. 2. The cure immediately wrought by him upon Paul's eyes, which miracle was to confirm Ananias's mission to Paul, and to ratify all that he should afterwards say to him. He came to him (Act 22:13); and, to assure him that he came to him from Christ (the very same who had torn and would heal him, had smitten, but would bind him up, had taken away his sight, but would restore it again, with advantage), he stood by him, and said, Brother Saul, receive thy sight. Power went along with this word, and the same hour, immediately, he recovered his sight, and looked up upon him, ready to receive from him the instructions sent by him. 3. The declaration which Ananias makes to him of the favour, the peculiar favour, which the Lord Jesus designed him above any other. (1.) In the present manifestation of himself to him (Act 22:14): The God of our fathers has chosen thee. This powerful call is the result of a particular choice; his calling God the God of our fathers intimates that Ananias was himself a Jew by birth, that observed the law of the fathers, and lived upon the promise made unto the fathers; and he gives a reason why he said Brother Saul, when he speaks of God as the God of our fathers: This God of our fathers has chosen thee that thou shouldst, [1.] Know his will, the will of his precept that is to be done by thee, the will of his providence that is to be done concerning thee. He hath chosen thee that thou shouldst know it in a more peculiar manner; not of man nor by man, but immediately by the revelation of Christ, Gal 1:1, Gal 1:12. Those whom God hath chosen he hath chosen to know his will, and to do it. [2.] That thou shouldst see that Just One, and shouldst hear the voice of his mouth, and so shouldst know his will immediately from himself. This was what Paul was, in a particular manner, chosen to above others; it was a distinguishing favour, that he should see Christ here upon earth after his ascension into heaven. Stephen saw him standing at the right hand of God, but Paul saw him standing at his right hand. This honour none had but Paul. Stephen saw him, but we do not find that he heard the voice of his mouth, as Paul did, who says, he was last of all seen of me, as of one born out of due time, Co1 15:8. Christ is here called that Just One; for he is Jesus Christ the righteous, and suffered wrongfully. Observe, Those whom God has chosen to know his will must have an eye to Christ, and must see him, and hear the voice of his mouth; for it is by him that God has made known his will, his good-will to us, and he has said, Hear you him. (2.) In the after-manifestation of himself by him to others (Act 22:15): "Thou shalt be his witness, not only a monument of his grace, as a pillar may be, but a witness viva voce - by word of mouth; thou shalt publish his gospel, as that which thou hast experienced the power of, and been delivered into, the mould of; thou shalt be his witness unto all men, Gentiles as well as Jews, of what thou hast seen and heard, now at the very first." And finding Paul so particularly relating the manner of his conversation in his apologies for himself, here and ch. 26, we have reason to think that he frequently related the same narrative in his preaching for the conversion of others; he told them what God had done for his soul, to encourage them to hope that he would do something for their souls. 4. The counsel and encouragement he gave him to join himself to the Lord Jesus by baptism (Act 22:16): Arise, and be baptized, He had in his circumcision been given up to God, but he must now by baptism be given up to God in Christ - must embrace the Christian religion and the privileges of it, in submission to the precepts of it. This must now be done immediately upon his conversion, and so was added to his circumcision: but to the seed of the faithful it comes in the room of it; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. (1.) The great gospel privilege which by baptism we have sealed to us is the remission of sins: Be baptized and wash away thy sins; that is, "Receive the comfort of the pardon of thy sins in the through Jesus Christ and lay hold of his righteousness for that purpose, and receive power against sin for the mortifying of thy corruption;" for our being washed includes our being both justified and sanctified, Co1 6:11. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. (2.) The great gospel duty which by our baptism we are bound to is to call on the name of the Lord, the Lord Jesus; to acknowledge him to be our Lord and our God, and to apply to him accordingly; to give honour to him, to put all our petitions in his hand. To call on the name of Jesus Christ our Lord (Son of David, have mercy on us) is the periphrasis of a Christian, Co1 1:2. We must wash away our sins, calling on the name of the Lord; that is, we must seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. In prayer, we must not any longer call God the God of Abraham, but the Father of our Lord Jesus Christ, and in him our Father; in every prayer, our eye must be to Christ. (3.) We must do this quickly. Why tarriest thou? Our covenanting with God in Christ is needful work, that must not be deferred. The case is so plain that it is needless to deliberate; and the hazard so great that it is folly to delay. Why should not that be done at the present time that must be done some time, or we are undone? V. How he was commissioned to go and preach the gospel to the Gentiles. This was the great thing for which they were so angry at him, and therefore it was requisite he should for this, in a special manner, produce a divine warrant; and here he does it. This commission he did not receive presently upon his conversion, for this was at Jerusalem, whither he did not go till three years after, or more (Gal 1:18); and whether it was then, or afterwards, that he had this vision here spoken of, we are not certain. But, to reconcile them, if possible, to his preaching the gospel among the Gentiles, he tells them, 1. That he received his orders to do it when he was at prayer, begging of God to appoint him his work and to show him the course he should steer; and (which was a circumstance that would have some weight with those he was now speaking to) he was at prayer in the temple, which was to be called a house of prayer for all people; not only in which all people should pray, but in which all people should be prayed for. Now as Paul's praying in the temple was an evidence, contrary to their malicious suggestion, that he had a veneration for the temple, though he did not make an idol of it as they did; so God's giving him this commission there in the temple was an evidence that the sending him to the Gentiles would be no prejudice to the temple, unless the Jews by their infidelity made it so. Now it would be a great satisfaction to Paul afterwards, in the execution of this commission, to reflect upon it that he received it when he was at prayer. 2. He received it in a vision. He fell into a trance (Act 22:17), his external senses, for the present, locked up; he was in an ecstasy, as when he was caught up into the third heaven, and was not at that time sensible whether he was in the body or out of the body. In this trance he saw Jesus Christ, not with the eyes of his body, as at his conversion, but represented to the eye of his mind (Act 22:18): I saw him saying unto me. Our eye must be upon Christ when we are receiving the law from his mouth; and we must not only hear him speak, but see him speaking to us. 3. Before Christ gave him a commission to go to the Gentiles, he told him it was to no purpose for him to think of doing any good at Jerusalem; so that they must not blame him, but themselves, if he be sent to the Gentiles. Paul came to Jerusalem full of hopes that, by the grace of God, he might be instrumental to bring those to the faith of Christ who had stood it out against the ministry of the other apostles; and perhaps this was what he was now praying for, that he, having had his education at Jerusalem and being well known there, might be employed in gathering the children of Jerusalem to Christ that were not yet gathered, which he thought he had particular advantages for doing of. But Christ crosses the measures he had laid: "Make haste," says he, "and get thee quickly out of Jerusalem;" for, though thou thinkest thyself more likely to work upon them than others, thou wilt find they are more prejudiced against thee than against any other, and therefore "will not receive thy testimony concerning me." As God knows before who will receive the gospel, so he knows who will reject it. 4. Paul, notwithstanding this, renewed his petition that he might be employed at Jerusalem, because they knew, better than any did, what he had been before his conversion, and therefore must ascribe so great a change in him to the power of almighty grace, and consequently give the greater regard to his testimony; thus he reasoned, both with himself and with the Lord, and thought he reasoned justly (Act 22:19, Act 22:20): "Lord," says he, "they know that I was once of their mind, that I was as bitter an enemy as any of them to such as believed on thee, that I irritated the civil power against them, and imprisoned them, and turned the edge of the spiritual power against them too, and beat them in every synagogue." And therefore they will not impute my preaching Christ to education nor to any prepossession in his favour (as they do that of other ministers), but will the more readily regard what I say because they know I have myself been one of them: particularly in Stephen's case; they know that when he was stoned I was standing by, I was aiding and abetting and consenting to his death, and in token of this kept the clothes of those that stoned him. Now "Lord," says he, "if I appear among them, preaching the doctrine that Stephen preached and suffered for, they will no doubt receive my testimony." "No," says Christ to him, "they will not; but will be more exasperated against thee as a deserter fRom. than against others whom they look upon only as strangers to, their constitution." 5. Paul's petition for a warrant to preach the gospel at Jerusalem is overruled, and he has peremptory orders to go among the Gentiles (Act 22:21): Depart, for I will send thee far hence, unto the Gentiles. Note, God often gives gracious answers to the prayers of his people, not in the thing itself that they pray for, but in something better. Abraham prays, O that Ishmael may live before thee; and God hears him for Isaac. So Paul here prays that he may be an instrument of converting souls at Jerusalem: "No," says Christ, "but thou shalt be employed among the Gentiles, and more shall be the children of the desolate than those of the married wife." It is God that appoints his labourers both their day and their place, and it is fit they should acquiesce in his appointment, though it may cross their own inclinations. Paul hankers after Jerusalem: to be a preacher there was the summit of his ambition; but Christ designs him greater preferment. He shall not enter into other men's labours (as the other apostles did, Joh 4:38), but shall break up new ground, and preach the gospel where Christ was not named, Rom 15:20. So often does Providence contrive better for us than we for ourselves; to the guidance of that we must therefore refer ourselves. He shall choose our inheritance for us. Observe, Paul shall not go to preach among the Gentiles without a commission: I will send thee. And, if Christ send him, his Spirit will go along with him, he will stand by him, will carry him on, and bear him out, and give him to see the fruit of his labours. Let not Paul set his heart upon Jerusalem, for he must be sent far hence; his call must be quite another way, and his work of another kind. And it might be a mitigation of the offence of this to the Jews that he did not set up a Gentile church in the neighbouring nations; others did this in their immediate vicinity; he was sent to places at a distance, a vast way off, where what he did could not be thought an annoyance to them. Now, if they would lay all this together, surely they would see that they had no reason to be angry with Paul for preaching among the Gentiles, or construe it as an act of ill-will to his own nation, for he was compelled to it, contrary to his own mind, by an overruling command from heaven.

Verse 22

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.

Verse 1

22:1-21 Paul’s premier defense of his life and faith before his own people in Jerusalem illustrates his flexibility as a missionary, just as his speech to the Greek philosophers in Athens had done (17:22-31; see 1 Cor 9:20-23). Paul begins by recognizing his kinship with his people, explaining his Jewish background and training under the noted rabbi Gamaliel the Elder and describing his zealous desire to honor God in everything, which they shared (Acts 22:1-3). Paul then describes his persecution of Christians (22:4-5), the revelation of Jesus to him on the way to Damascus (22:6-10), and his conversion (22:11-16). Paul ends his speech by describing his conversation with the Lord in the Temple. The Lord had predicted the Jews’ rejection of the message and had sent Paul to the Gentiles (22:17-21).

Verse 3

22:3 under Gamaliel: See study note on 5:34.

Verse 12

22:12-16 Ananias: See study note on 9:17.

Verse 14

22:14 the Righteous One: See also 3:14; 7:52; 1 Jn 2:1. Righteousness was one of the Messiah’s characteristics (see Isa 32:1; 53:11).

Verse 16

22:16 be baptized. Have your sins washed away: See “Baptism” Theme Note.

Verse 17

22:17-22 While Paul was praying in the Temple, he saw a vision of Jesus telling him that the people of Jerusalem would not accept his testimony. The Lord then sent him to the Gentiles. The crowd’s response to this report (22:22-23) proved the point.

Verse 23

22:23 The crowd’s yelling, throwing off their coats, and tossing handfuls of dust into the air were probably ritual responses to perceived blasphemy. They opposed and tried to thwart Paul’s words that suggested the inclusion of Gentiles (22:21). Cp. Luke 4:16-30.

Verse 25

22:25-29 Paul claimed his status as a Roman citizen at this critical time when he was about to be tortured to make him confess his supposed crime. Roman citizenship was a valuable asset, and claiming it falsely was a capital offense. Its principal benefits were the prohibition of scourging and the right to appeal to the emperor (25:11). The commander was frightened at having nearly violated Roman law (cp. 16:35-39).

Verse 28

22:28 it cost me plenty! During the early part of the reign of Emperor Claudius (AD 41–54), Roman citizenship could be purchased, but it was expensive.

(The Holy Spirit in the Book of Acts): The Holy Spirit and the Christian Witness

Living in the Miraculous

From Simon to Peter #20 - a Major Lesson in Humility

The Gospel of the Grace of God

God's Call in Electing Grace

Book of Acts Series - Part 38 | What Does God Want You to Leave?

Book of Acts Series - Part 37 | God Only Uses Failures

(Galatians) Ch1:1-Ch2:21

Paul Before Agrippa - Part 6

Acts 2:37-42

The Heavenly Vision: Part 2

The Heavenly Vision: Part 1

(Acts) Paul Goes to Jerusalem

How God Prepares Elders to Serve Him

Onto Jerusalem

Baptism Renewal

Sins Blotted Out and Glory Seen

Epistle 238

Paul a Prisoner: the Plot Acts 22:30-23:35

"This One Thing I Do"

What the Wall Speaks Of

What Is a Christian? - Part 1

Stephen - Thy Witness

A Constant Witness

The Apostolic Salutation (1:1-5)

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 14

Verse 15

Verse 16

Verse 17

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 28

Verse 29

Verse 30

Introduction

Verse 3

Verse 4

Verse 5

Verse 8

Verse 9

Verse 12

Verse 13

Verse 14

Verse 16

Verse 17

Verse 18

Verse 21

Verse 22

Verse 24

Verse 25

Verse 27

Verse 28

Verse 29

Verse 30

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14