Teks -- Acts 22:1-30 (NET)

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense that I now make to you.” 22:2 (When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said, 22:3 “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today. 22:4 I persecuted this Way even to the point of death, tying up both men and women and putting them in prison, 22:5 as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished. 22:6 As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me. 22:7 Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand the voice of the one who was speaking to me. 22:10 So I asked, ‘What should I do, Lord?’ The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.’ 22:11 Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me. 22:12 A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there, 22:13 came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!’ And at that very moment I looked up and saw him. 22:14 Then he said, ‘The God of our ancestors has already chosen you to know his will, to see the Righteous One, and to hear a command from his mouth, 22:15 because you will be his witness to all people of what you have seen and heard. 22:16 And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.’ 22:17 When I returned to Jerusalem and was praying in the temple, I fell into a trance 22:18 and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you. 22:20 And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.’ 22:21 Then he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed to live!” 22:23 While they were screaming and throwing off their cloaks and tossing dust in the air, 22:24 the commanding officer ordered Paul to be brought back into the barracks. He told them to interrogate Paul by beating him with a lash so that he could find out the reason the crowd was shouting at Paul in this way. 22:25 When they had stretched him out for the lash, Paul said to the centurion standing nearby, “Is it legal for you to lash a man who is a Roman citizen without a proper trial?” 22:26 When the centurion heard this, he went to the commanding officer and reported it, saying, “What are you about to do? For this man is a Roman citizen.” 22:27 So the commanding officer came and asked Paul, “Tell me, are you a Roman citizen?” He replied, “Yes.” 22:28 The commanding officer answered, “I acquired this citizenship with a large sum of money.” “But I was even born a citizen,” Paul replied. 22:29 Then those who were about to interrogate him stayed away from him, and the commanding officer was frightened when he realized that Paul was a Roman citizen and that he had had him tied up.

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer wanted to know the true reason Paul was being accused by the Jews, he released him and ordered the chief priests and the whole council to assemble. He then brought Paul down and had him stand before them.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 22:1 - Brethren and fathers

Brethren and fathers ( Andres adelphoi kai pateres )

Men, brethren, and fathers. The very language used by Stephen (Act 7:2) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity ( amoris et honoris nomina , Page). These men were Paul’ s brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul’ s purpose is conciliatory, he employs "his ready tact"(Rackham).

Robertson: Act 22:1 - The defence which I now make unto you

The defence which I now make unto you ( mou tēs pros humas nuni apologias ).

Literally, My defence to you at this time. Nuni is a sharpened form (by ̇i ) of nun (now), just now. The term apologia (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from apologeomai , to talk oneself off a charge, to make defence. It occurs also in Act 25:16 and then also in 1Co 9:3; 2Co 7:11; Phi 1:7, Phi 1:16; 2Ti 4:16; 1Pe 3:15. Paul uses it again in Act 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Acts 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul’ s conversion see chapter Acts 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.

Robertson: Act 22:2 - He spake

He spake ( prosephōnei ).

Imperfect active, was speaking. See aorist active prosephōnēsen in Act 21:40.

Robertson: Act 22:2 - They were the more quiet

They were the more quiet ( māllon pareschon hēsuchian ).

Literally, The more (māllon ) they furnished or supplied (second aorist active indicative of parechō ) quietness (hēsuchian , old word, in the N.T. only here and 2Th 3:12; 1Ti 2:11.). Precisely this idiom occurs in Plutarch and the lxx (Job 34:29). Knowling notes the fondness of Luke for words of silence (sigē , sigaō , hēsuchazō ) as in Luk 14:4; Luk 15:26; Act 11:18; Act 12:17; Act 15:12; Act 21:14, Act 21:40. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul’ s Koiné[28928]š Greek, but they much preferred the Aramaic. It was a masterstroke.

Robertson: Act 22:3 - I am a Jew

I am a Jew ( Egō eimi anēr Ioudaios ).

Note use of Egō for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in Act 26:4.; 2Co 11:22; Gal 1:14; Phi 3:4-7.

Robertson: Act 22:3 - Born

Born ( gegennēmenos ).

Perfect passive participle of gennaō . See above in Act 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Act 6:1).

Robertson: Act 22:3 - Brought up

Brought up ( anatethrammenos ).

Perfect passive participle again of anatrephō , to nurse up, to nourish up, common old verb, but in the N.T. only here, Act 7:20., and MSS. in Luk 4:16. The implication is that Paul was sent to Jerusalem while still young, "from my youth"(Act 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2Co 5:16).

Robertson: Act 22:3 - At the feet of Gamaliel

At the feet of Gamaliel ( pros tous podas Gamaliēl ).

The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Act 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title Rabban (our Rabbi). Rabbi (my teacher) was next, the lowest being Rab (teacher). "As Aquinas among the schoolmen was called Doctor Angelicus , and Bonaventura Doctor Seraphicus , so Gamaliel was called the Beauty of the Law "(Conybeare and Howson).

Robertson: Act 22:3 - Instructed

Instructed ( pepaideumenos ).

Perfect passive participle again (each participle beginning a clause), this time of paideuō , old verb to train a child (pais ) as in Act 7:22 which see. In this sense also in 1Ti 1:20; Tit 2:12. Then to chastise as in Luk 23:16, Luk 23:22 (which see); 2Ti 2:25; Heb 12:6.

Robertson: Act 22:3 - According to the strict manner

According to the strict manner ( kata akribeian ).

Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Act 26:5. See also Rom 10:2; Gal 1:4; Phi 3:4-7.

Robertson: Act 22:3 - Of our fathers

Of our fathers ( patrōiou ).

Old adjective from pater , only here and Act 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Patrikos (patrician) refers more to personal attributes and affiliations.

Robertson: Act 22:3 - Being zealous for God

Being zealous for God ( zēlōtēs huparchōn tou theou ).

Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Act 21:20 which see) with objective genitive tou theou (for God). See also Act 21:14; Act 28:17; 2Ti 1:3 where he makes a similar claim. So did Peter (Act 3:13; Act 5:30) and Stephen (Act 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God""even as ye all are this day"(kathōs pantes humeis este sēmeron ). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.

Robertson: Act 22:4 - And I

And I ( hos ).

Robertson: Act 22:4 - I who

I who

, literally.

Robertson: Act 22:4 - This Way

This Way ( tautēn tēn hodon ).

The very term used for Christianity by Luke concerning Paul’ s persecution (Act 9:2), which see. Here it "avoids any irritating name for the Christian body"(Furneaux) by using this Jewish terminology.

Robertson: Act 22:4 - Unto the death

Unto the death ( achri thanatou ).

Unto death, actual death of many as Act 26:10 shows.

Robertson: Act 22:4 - Both men and women

Both men and women ( andras te kai gunaikas ).

Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as "a blasphemer, and a persecutor, and injurious (1Ti 1:13), the first of sinners"(1Ti 1:15). But it showed the lengths to which Paul went in his zeal for Judaism.

Robertson: Act 22:5 - Doth bear me witness

Doth bear me witness ( martureōi moi ).

Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (Act 23:2), though he may be still alive.

Robertson: Act 22:5 - All the estate of the elders

All the estate of the elders ( pan to presbuterion ).

All the eldership or the Sanhedrin (Act 4:5) of which Paul was probably then a member (Act 26:10). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago).

Robertson: Act 22:5 - From whom

From whom ( par' hōn ).

The high priest and the Sanhedrin.

Robertson: Act 22:5 - Letters unto the brethren

Letters unto the brethren ( epistalas pros tous adelphous ).

Paul still can tactfully call the Jews his "brothers"as he did in Rom 9:3. There is no bitterness in his heart.

Robertson: Act 22:5 - Journeyed

Journeyed ( eporeuomēn ).

Imperfect middle indicative of poreuomai , and a vivid reality to Paul still as he was going on towards Damascus.

Robertson: Act 22:5 - To bring also

To bring also ( axnō kai ).

Future active participle of agō , to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar , p. 1118).

Robertson: Act 22:5 - Them which were there

Them which were there ( tous ekeise ontas ).

Constructio praegnans . The usual word would be ekei (there), not ekeise (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar , p. 548).

Robertson: Act 22:5 - In bonds

In bonds ( dedemenous ).

Perfect passive participle of deō , predicate position, "bound."

Robertson: Act 22:5 - For to be punished

For to be punished ( hina timōrēthōsin ).

First aorist passive subjunctive of timōreō , old verb to avenge, to take vengeance on. In the N.T. only here, and Act 26:11. Pure final clause with hina . He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.

Robertson: Act 22:6 - And it came to pass

And it came to pass ( egeneto de ).

Rather than the common kai egeneto and with the infinitive (periastrapsai ), one of the three constructions with kai ‛de' egeneto by Luke (Robertson, Grammar , pp. 1042f.), followed by kai , by finite verb, by subject infinitive as here.

Robertson: Act 22:6 - As I made my journey

As I made my journey ( moi poreuomenōi ).

To me (dative after egeneto , happened to me) journeying (participle agreeing with moi ). See this same idiom in Act 22:17. Luke uses egeneto de seventeen times in the gospel and twenty-one in the Acts.

Robertson: Act 22:6 - Unto Damascus

Unto Damascus ( tēi Damaskōi ).

Dative after eggizonti (drawing nigh to).

Robertson: Act 22:6 - About noon

About noon ( peri mesēmbrian ).

Mid (mesos ) day (hēmera ), old word, in the N.T. only here and Act 8:26 which see where it may mean "toward the south."An item not in ch. 9.

Robertson: Act 22:6 - Shone round about me

Shone round about me ( periastrapsai peri eme ).

First aorist active infinitive of periastraptō , to flash around, in lxx and late Greek, in the N.T. only here and Act 9:3 which see. Note repetition of peri .

Robertson: Act 22:6 - A great light

A great light ( phōs hikanon ).

Luke’ s favourite word hikanon (considerable). Accusative of general reference with the infinitive.

Robertson: Act 22:7 - I fell

I fell ( epesa ).

Second aorist active indicative with ̇a rather than epeson , the usual form of piptō .

Robertson: Act 22:7 - Unto the ground

Unto the ground ( eis to edaphos ).

Old word, here alone in N.T. So the verb edaphizō , is in Luk 19:44 alone in the N.T.

Robertson: Act 22:7 - A voice saying

A voice saying ( phōnēs legousēs ).

Genitive after ēkousa , though in Act 26:14 the accusative is used after ēkousa , as in Act 22:14 after akousai , either being allowable. See note on Act 9:7 for discussion of the difference in case. Saul’ s name repeated each time (Act 9:4; Act 22:7; Act 26:14). Same question also in each report: "Why persecuted thou me?"(Ti me diōkeiṡ ). These piercing words stuck in Paul’ s mind.

Robertson: Act 22:8 - Of Nazareth

Of Nazareth ( ho Nazōraios ).

The Nazarene, not in Act 9:5; Act 26:15 and here because Jesus is mentioned now for the first time in the address. The form Nazōraios as in Mat 2:23 (which see) is used also in Act 24:5 for the followers of Jesus instead of Nazarēnos as in Mar 1:24, etc. (which see).

Robertson: Act 22:9 - But they heard not the voice

But they heard not the voice ( tēn de phōnēn ouk ēkousan ).

The accusative here may be used rather than the genitive as in Act 22:7to indicate that those with Paul did not understand what they heard (Act 9:7) just as they beheld the light (Act 22:9), but did not see Jesus (Act 9:7). The difference in cases allows this distinction, though it is not always observed as just noticed about Act 22:14; Act 26:14. The verb akouō is used in the sense of understand (Mar 4:33; 1Co 14:2). It is one of the evidences of the genuineness of this report of Paul’ s speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid"(kai emphoboi egenonto ). Clearly not genuine.

Robertson: Act 22:10 - Into Damascus

Into Damascus ( eis Damaskon ).

In Act 9:6 simply "into the city"(eis tēn polin ).

Robertson: Act 22:10 - Of all things which

Of all things which ( peri pantōn hōn ).

Hōn , relative plural attracted to genitive of antecedent from accusative ha , object of poiēsai (do).

Robertson: Act 22:10 - Are appointed for thee

Are appointed for thee ( tetaktai soi ).

Perfect passive indicative of tassō , to appoint, to order, with dative soi . Compare with hoti se dei of Act 9:6. The words were spoken to Paul, of course, in the Aramaic, Saoul, Saoul.

Robertson: Act 22:11 - I could not see

I could not see ( ouk eneblepon ).

Imperfect active of emblepō , I was not seeing, same fact stated in Act 9:8. Here the reason as "for the glory of that light"(apo tēs doxēs tou phōtos ekeinou ).

Robertson: Act 22:11 - Being led by the hand

Being led by the hand ( cheiragōgoumenos ).

Present passive participle of cheiragōgeō , the same verb used in Act 9:8 (cheiragōgountes ) which see. Late verb, in the N.T. only in these two places. In lxx.

Robertson: Act 22:12 - A devout man according to the law

A devout man according to the law ( eulabēs kata ton nomon ).

See note on Act 2:5, note on Act 8:2, and note on Luk 2:25 for the adjective eulabēs . Paul adds "according to the law"to show that he was introduced to Christianity by a devout Jew and no law-breaker (Lewin).

Robertson: Act 22:13 - I looked up on him

I looked up on him ( anablepsa eis auton ).

First aorist active indicative and same word as anablepson (Receive thy sight). Hence here the verb means as the margin of the Revised Version has it: "I received my sight and looked upon him."For "look up"see note on Joh 9:11.

Robertson: Act 22:14 - Hath appointed thee

Hath appointed thee ( proecheirisato ).

First aorist middle indicative of procheirizō , old verb to put forth into one’ s hands, to take into one’ s hands beforehand, to plan, propose, determine. In the N.T. only in Act 3:20; Act 22:14; Act 26:16. Three infinitives after this verb of God’ s purpose about Paul:

Robertson: Act 22:14 - to know

to know ( gnōnai , second aorist active of ginōskō )

his will,

Robertson: Act 22:14 - to see

to see ( idein , second aorist active of horaō )

the Righteous One (cf. Act 3:14),

Robertson: Act 22:14 - to hear

to hear ( akousai , first aorist active of akouō )

a voice from his mouth.

Robertson: Act 22:15 - A witness for him

A witness for him ( martus autōi ).

As in Act 1:8.

Robertson: Act 22:15 - Of what

Of what ( hōn ).

Attraction of the accusative relative ha to the genitive case of the unexpressed antecedent toutōn .

Robertson: Act 22:15 - Thou hast seen and heard

Thou hast seen and heard ( heōrakas , present perfect active indicative kai ēkousas , first aorist active indicative).

This subtle change of tense is not preserved in the English. Blass properly cites the perfect heōraka in 1Co 9:1 as proof of Paul’ s enduring qualification for the apostleship.

Robertson: Act 22:16 - By baptized

By baptized ( baptisai ).

First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar , p. 808). Cf. 1Co 10:2. Submit yourself to baptism. So as to apolousai , Get washed off as in 1Co 6:11. It is possible, as in Act 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul’ s vivid and picturesque language. As in Rom 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Act 22:10). Baptism here pictures the washing away of sins by the blood of Christ.

Robertson: Act 22:17 - When I had returned

When I had returned ( moi hupostrepsanti )

, while I prayed (proseuchomenou mou ), I fell (genesthai me ). Note dative moi with egeneto as in Act 22:6, genitive mou (genitive absolute with proseuchomenou ), accusative of general reference me with genesthai , and with no effort at uniformity, precisely as in Act 15:22, Act 15:23 which see. The participle is especially liable to such examples of anacolutha (Robertson, Grammar , p. 439).

Robertson: Act 22:18 - Saw him saying

Saw him saying ( idein auton legonta ).

The first visit after his conversion when they tried to kill him in Jerusalem (Act 9:29).

Robertson: Act 22:18 - Because

Because ( dioti , dia and hoti )

, for that .

Robertson: Act 22:19 - Imprisoned and beat

Imprisoned and beat ( ēmēn phulakizōn kai derōn ).

Periphrastic imperfect active of phulakizō (lxx and late Koiné , here alone in the N.T.) and derō (old verb to skin, to beat as in Mat 21:35 which see).

Robertson: Act 22:19 - In every synagogue

In every synagogue ( kata tas sunagogas ).

Up and down (kata ) in the synagogues.

Robertson: Act 22:20 - Was shed

Was shed ( exechunneto ).

Imperfect passive of ekchunnō (see note on Mat 23:35), was being shed.

Robertson: Act 22:20 - Witness

Witness ( marturos ).

And "martyr"also as in Rev 2:13; Rev 17:6. Transition state for the word here.

Robertson: Act 22:20 - I also was standing by

I also was standing by ( kai autos ēmēn ephestōs ).

Periphrastic second past perfect in form, but imperfect (linear) in sense since hestōŝhistamenos (intransitive).

Robertson: Act 22:20 - Consenting

Consenting ( suneudokōn ).

The very word used by Luke in Act 8:1 about Paul. Koiné[28928]š word for being pleased at the same time with (cf. Luk 11:48). Paul adds here the item of "guarding the clothes of those who were slaying (anairountōn as in Luk 23:32; Act 12:2) him"(Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.

Robertson: Act 22:21 - I will send thee forth far hence unto the Gentiles

I will send thee forth far hence unto the Gentiles ( Egō eis ethnē makran exapostelō se ).

Future active of the double (ex , out, apo , off or away) compound of exapostellō , common word in the Koiné[28928]š (cf. Luk 24:49). This is a repetition by Jesus of the call given in Damascus through Ananias (Act 9:15). Paul had up till now avoided the word Gentiles, but at last it had to come, "the fatal word"(Farrar).

Robertson: Act 22:22 - They gave him audience

They gave him audience ( ēkouon ).

Imperfect active, they kept on listening, at least with respectful attention.

Robertson: Act 22:22 - Unto this word

Unto this word ( achri toutou tou logou ).

But "this word"was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at first (Act 21:30).

Robertson: Act 22:22 - Away with such a fellow from the earth

Away with such a fellow from the earth ( Aire apo tēs gēs ton toiouton ).

They renew the cry with the very words in Act 21:36, but with "from the earth"for vehemence.

Robertson: Act 22:22 - For it is not fit

For it is not fit ( ou gar kathēken ).

Imperfect active of kathēkō , old verb to come down to, to become, to fit. In the N.T. only here and Rom 1:28. The imperfect is a neat Greek idiom for impatience about an obligation: It was not fitting, he ought to have been put to death long ago. The obligation is conceived as not lived up to like our "ought"(past of owe). See Robertson, Grammar , p. 886.

Robertson: Act 22:23 - As they cried out

As they cried out ( kraugazontōn autōn ).

Genitive absolute with present active participle of kraugazō , a rare word in the old Greek from kraugē (a cry). See Mat 12:19. Two other genitive absolutes here, rhiptountōn (throwing off, present active participle, frequent active variation of rhiptō ) and ballontōn (present active participle of ballō , flinging). These present participles give a lively picture of the uncontrolled excitement of the mob in their spasm of wild rage.

Robertson: Act 22:24 - That he be examined by scourging

That he be examined by scourging ( mastixin anetazesthai auton ).

The present passive infinitive of anetazō in indirect command after eipas (bidding). This verb does not occur in the old Greek (which used exetazō as in Mat 2:8), first in the lxx, in the N.T. only here and Act 22:29, but Milligan and Moulton’ s Vocabulary quotes an Oxyrhynchus papyrus of a.d. 127 which has a prefect using the word directing government clerks to "examine"(anetazein ) documents and glue them together into volumes (tomoi ). The word was evidently in use for such purposes. It was a kind of "third degree"applied to Paul by the use of scourges (mastixin ), instrumental plural of mastix , old word for whip, as in Heb 11:36. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): Non esse a tormentis incipiendum, Divus Augustus statuit .

Robertson: Act 22:24 - That he might know

That he might know ( hina epignōi ).

Final clause with hina and second aorist active subjunctive of epignōskō (full knowledge). Lysias was as much in the dark as ever, for Paul’ s speech had been in Aramaic and this second explosion was a mystery to him like the first.

Robertson: Act 22:24 - They so shouted

They so shouted ( houtos epephōnoun ).

Imperfect active progressive imperfect had been so shouting.

Robertson: Act 22:25 - When they had tied him up

When they had tied him up ( hos proeteinan auton ).

First aorist active indicative of proteinō , old verb to stretch forward, only here in the N.T. Literally, "When they stretched him forward."

Robertson: Act 22:25 - With the thongs

With the thongs ( tois himasin ).

If the instrumental case of himas , old word for strap or thong (for sandals as Mar 1:7, or for binding criminals as here), then Paul was bent forward and tied by the thongs to a post in front to expose his back the better to the scourges. But tois himasin may be dative case and then it would mean "for the lashes."In either case it is a dreadful scene of terrorizing by the chiliarch.

Robertson: Act 22:25 - Unto the centurion that stood by

Unto the centurion that stood by ( pros ton hestōta hekatontarchon ).

He was simply carrying out the orders of the chiliarch (cf. Mat 27:54). Why had not Paul made protest before this?

Robertson: Act 22:25 - Is it lawful?

Is it lawful? ( ei exestiṅ ).

This use of ei in indirect questions we have had before (Act 1:6).

Robertson: Act 22:25 - A Roman and uncondemned

A Roman and uncondemned ( Romaion kai akatakriton ).

Just as in Act 16:37 which see. Blass says of Paul’ s question: Interrogatio subironica esto4 confidentiae plena .

Robertson: Act 22:26 - What art thou about to do?

What art thou about to do? ( Ti melleis poieiṅ ).

On the point of doing, sharp warning.

Robertson: Act 22:27 - Art thou a Roman?

Art thou a Roman? ( Su Romaios ei̇ ).

Robertson: Act 22:27 - Thou

Thou ( emphatic position)

a Roman? It was unbelievable.

Robertson: Act 22:28 - With a great sum

With a great sum ( pollou kephalaiou ).

The use of kephalaiou (from kephalē , head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from caput (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets"(Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship.

Robertson: Act 22:28 - But I am a Roman born

But I am a Roman born ( Egō de kai gegennēmai ).

Perfect passive indicative of gennaō . The word "Roman"not in the Greek. Literally, "But I have been even born one,"(i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (Act 21:39) did not make Paul a Roman citizen. Tarsus was an urbs libera , not a colonia like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul’ s family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius"(Furneaux).

Robertson: Act 22:29 - Departed from him

Departed from him ( apestēsan ap' autou ).

Second aorist active indicative (intransitive) of aphistēmi , stood off from him at once.

Robertson: Act 22:29 - Was afraid

Was afraid ( ephobēthē ).

Ingressive aorist passive indicative of phobeomai , became afraid. He had reason to be.

Robertson: Act 22:29 - That he was a Roman

That he was a Roman ( hoti Romaios estin ).

Indirect assertion with tense of estin retained.

Robertson: Act 22:29 - Because he had bound him

Because he had bound him ( hoti auton ēn dedekōs ).

Causal hoti here after declarative hoti just before. Periphrastic past perfect active of deō , to bind.

Robertson: Act 22:30 - To know the certainty

To know the certainty ( gnōnai to asphales ).

Same idiom in Act 21:34 which see.

Robertson: Act 22:30 - Wherefore he was accused

Wherefore he was accused ( to tōi kategoreitai ).

Epexegetical after to asphales . Note article (accusative case) with the indirect question here as in Luk 22:1, Luk 22:23, Luk 22:24 (which see), a neat idiom in the Greek.

Robertson: Act 22:30 - Commanded

Commanded ( ekeleusen ).

So the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down (katagagōn , second aorist active participle of katagō ).

Robertson: Act 22:30 - Set him

Set him ( estēsen ).

First aorist active (transitive) indicative of histēmi , not the intransitive second aorist estē . Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.

Vincent: Act 22:1 - Defence

Defence ( ἀπολογίας )

See on answer, 1Pe 3:15.

Vincent: Act 22:2 - Kept - silence

Kept - silence ( παρέσχον ἡσυχίαν )

Lit., gave quiet.

Vincent: Act 22:3 - At the feet

At the feet

Referring to the Jewish custom of the pupils sitting on benches or on the floor, while the teacher occupied an elevated platform.

Vincent: Act 22:3 - Gamaliel

Gamaliel

One of the seven Rabbis to whom the Jews gave the title Rabban. Rab, " teacher, " was the lowest degree; Rabbi, " my teacher," the next higher; and Rabban, " our teacher , " the highest. Gamaliel was a liberal Pharisee. " As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law. He had no antipathy to the Greek learning. Candor and wisdom seem to have been features of his character" (Conybeare and Hewson). See Act 5:34 sq.

Vincent: Act 22:3 - Instructed

Instructed ( πεπαιδευμένος )

See on chastise, Luk 23:16.

Vincent: Act 22:3 - According to the perfect manner

According to the perfect manner ( κατὰ ἀκρίβειαν )

Lit., according to the strictness. See on perfect understanding, Luk 1:3; and diligently, Act 18:25. Compare, also, Act 18:26; Act 26:5.

Vincent: Act 22:3 - Zealous

Zealous ( ζηλωτὴς )

Or a zealot . On the word as a title, see on Mar 3:18.

Vincent: Act 22:4 - Way

Way

See on Act 9:2.

Vincent: Act 22:5 - Estate of the elders

Estate of the elders ( πρεσβυτέριον )

The eldership or Sanhedrim.

Vincent: Act 22:5 - Went

Went

The imperfect: was journeying.

Vincent: Act 22:6 - About noon

About noon

Not mentioned in ch. 9.

Vincent: Act 22:8 - Of Nazareth

Of Nazareth ( ὁ Ναζωραῖος )

Lit., the Nazarene. Not mentioned in ch. 9.

Vincent: Act 22:9 - Heard not

Heard not ( οὐκ ἤκουσαν )

The verb is to be taken in the sense of understood, as Mar 4:33; 1Co 14:2, which explains the apparent discrepancy with Act 9:7.

Vincent: Act 22:11 - For the glory of that light

For the glory of that light

The cause of his blindness is not stated in ch. 9.

Vincent: Act 22:12 - A devout man

A devout man, etc

In Act 9:10, he is called a disciple . Paul here " affirms that he was not introduced to Christianity by an opponent of Judaism, but by a strict Jew" (Gloag).

Vincent: Act 22:13 - Stood

Stood ( ἐπιστὰς )

More correctly, as Rev., " standing by (ἐπί )."

Vincent: Act 22:13 - Receive thy sight

Receive thy sight ( ἀνάβλεψον )

Better, look up. See the following words: I looked up upon him. The word admits of both translations, to look up and to recover sight.

Vincent: Act 22:13 - I looked up upon him

I looked up upon him

Some unite both meanings here: I looked up with recovered sight. So Rev., in margin.

Vincent: Act 22:14 - The God of our fathers - Just One

The God of our fathers - Just One

A conciliatory touch in Paul's speech, mentioning both God and Christ by their Jewish names. Compare Act 3:14; Act 7:52.

Vincent: Act 22:14 - Hath chosen

Hath chosen ( προεχειρίσατο )

See on Act 3:20. Better, as Rev., appointed.

Vincent: Act 22:15 - All men

All men

He keeps back the offensive word Gentiles (Act 9:15).

Vincent: Act 22:16 - Wash away

Wash away ( ἀπόλουσαι )

See on Act 16:33.

Vincent: Act 22:17 - I was in a trance

I was in a trance ( γενέσθαι με ἐν ἐκστάσει )

Rev., more correctly, I fell into a trance; the verb meaning to become, rather than the simple to be . On trance, see note on astonishment, Mar 5:42; and compare note on Act 10:10.

Vincent: Act 22:20 - Martyr

Martyr

Better, as Rev., witness. The special sense of the word was probably not in use at this time. See on Act 1:22. It occurs, however, in Rev 2:13; Rev 17:6.

Vincent: Act 22:20 - Standing by

Standing by

See on Act 22:13.

Vincent: Act 22:20 - Consenting

Consenting ( συνευδοκῶν )

See on allow, Luk 11:48; and compare Act 8:1.

Vincent: Act 22:20 - Slew

Slew

See on Luk 23:32.

Vincent: Act 22:21 - Gentiles

Gentiles

" The fatal word, which hitherto he had carefully avoided, but which it was impossible for him to avoid any longer, was enough....The word 'Gentiles,' confirming all their worst suspicions, fell like a spark on the inflammable mass of their fanaticism" (Farrar, " Life and Work of Paul" ) .

Vincent: Act 22:22 - They gave him audience

They gave him audience ( ἤκουον )

The imperfect. Up to this word they were listening.

Vincent: Act 22:22 - Lifted up their voice

Lifted up their voice, etc

" Then began one of the most odious and despicable spectacles which the world can witness, the spectacle of an oriental mob, hideous with impotent rage, howling, yelling, cursing, gnashing their teeth, flinging about their arms, waving and tossing their blue and red robes, casting dust into the air by handfuls, with all the furious gesticulations of an uncontrolled fanaticism" (Farrar). Hackett cites Sir John Chardin (" Travels into Persia and the East Indies" ) as saying that it is common for the peasants in Persia, when they have a complaint to lay before their governors, to repair to them by hundreds or a thousand at once. They place themselves near the gate of the palace, where they suppose they are most likely to be seen and heard, and there set up a horrid outcry, rend their garments, and throw dust into the air, at the same time demanding justice. Compare 2Sa 16:13.

Vincent: Act 22:24 - Examined

Examined ( ἀνετάζεσθαι )

Only here and Act 22:29. Not found in classical Greek. Apocrypha, Susanna, ver. 14.

Vincent: Act 22:24 - By scourging

By scourging ( μάστιξιν )

Lit., with scourges.

Vincent: Act 22:25 - Bound him with thongs

Bound him with thongs ( προέτειναν αὐτὸν τοῖς ἱμᾶσιν )

Against the rendering of the A. V. is the word προέειναν , they stretched forward, in allusion to the position of the victim for scourging, and the article with thongs; " the thongs," with reference to some well-known instrument. If the words referred simply to binding him, with thongs would be superfluous. It is better, therefore, to take thongs as referring to the scourge, consisting of one or more lashes or cords, a sense in which it occurs in classical Greek, and to render stretched him out for ( or before ) the thongs. The word is used elsewhere in the New Testament of a shoe-latchet (Mar 1:7; Luk 3:16; Joh 1:27).

Vincent: Act 22:25 - Roman

Roman

See on Act 16:37.

Vincent: Act 22:28 - Sum

Sum ( κεφαλαίου )

Lit., capital. The purchase of Roman citizenship was an investment. Under the first Roman emperors it was obtained only at large cost and with great difficulty; later, it was sold for a trifle.

Vincent: Act 22:28 - I was free-born

I was free-born ( ἐγὼ καὶ γεγέννημαι )

Lit., I am even so born , leaving the mind to supply free or a Roman. Better, as Rev., I am a Roman born.

Vincent: Act 22:30 - Brought Paul down

Brought Paul down

To the meeting-place of the Sanhedrim: probably not their usual place of assembly, which lay within the wall of partition, which Lysias and his soldiers would not have been allowed to pass.

Wesley: Act 22:1 - Hear ye now my defence

Which they could not hear before for the tumult.

Wesley: Act 22:3 - I am verily

This defence answers all that is objected, Act 21:28. As there, so here also mention is made of the person of Paul, Act 22:3, of the people and the law, Act 22:3, Act 22:5, Act 22:12; of the temple, Act 22:17; of teaching all men, Act 22:15-17, Act 22:21; and of the truth of his doctrine, Act 22:6. But he speaks closely and nervously, in few words, because the time was short.

Wesley: Act 22:3 - But brought up at the feet of Gamaliel

The scholars usually sat on low seats, or upon mats on the floor, at the feet of their masters, whose seats were raised to a considerable height.

Wesley: Act 22:3 - Accurately instructed

The learned education which Paul had received was once no doubt the matter of his boasting and confidence. Unsanctified learning made his bonds strong, and furnished him with numerous arguments against the Gospel. Yet when the grace of God had changed his heart, and turned his accomplishments into another channel, he was the fitter instrument to serve God's wise and merciful purposes, in the defence and propagation of Christianity.

Wesley: Act 22:4 - And persecuted this way

With the same zeal that you do now.

Wesley: Act 22:4 - Binding both men and women

How much better was his condition, now he was bound himself.

Wesley: Act 22:5 - The high priest is my witness

Is able to testify.

Wesley: Act 22:5 - The brethren

Jews: so this title was not peculiar to the Christians.

Wesley: Act 22:6 - About noon

All was done in the face of the sun.

Wesley: Act 22:6 - A great light shone

By whatever method God reveals himself to us, we shall have everlasting cause to recollect it with pleasure. Especially when he has gone in any remarkable manner out of his common way for this gracious purpose. If so, we should often dwell on the particular circumstances, and be ready, on every proper occasion, to recount those wonders of power and love, for the encouragement and instruction of others.

Wesley: Act 22:9 - They did not hear the voice

Distinctly; but only a confused noise.

Wesley: Act 22:12 - A devout man according to the law

A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses.

Wesley: Act 22:16 - Be baptized, and wash away thy sins

Baptism administered to real penitents, is both a means and seal of pardon. Nor did God ordinarily in the primitive Church bestow this on any, unless through this means.

Wesley: Act 22:17 - When I was returned to Jerusalem

From Damascus, and was praying in the temple - Whereby he shows that he still paid the temple its due honour, as the house of prayer.

Wesley: Act 22:17 - I was in a trance

Perhaps he might continue standing all the while, so that any who were near him would hardly discern it.

Wesley: Act 22:18 - And I saw him

Jesus, saying to me, Depart quickly out of Jerusalem - Because of the snares laid for thee: and in order to preach where they will hear.

Wesley: Act 22:19 - And I said

It is not easy for a servant of Christ, who is himself deeply impressed with Divine truths, to imagine to what a degree men are capable of hardening their hearts against thee. He is often ready to think with Paul, It is impossible for any to resist such evidence. But experience makes him wiser and shows that wilful unbelief is proof against all truth and reason.

Wesley: Act 22:20 - When the blood of thy martyr Stephen was shed, I also was standing by

A real convert still retains the remembrance of his former sins. He confesses thorn and is humbled for them, all the days of his life.

Wesley: Act 22:22 - And they heard him to this word

Till he began to speak of his mission to the Gentiles, and this too in such a manner as implied that the Jews were in danger of being cast off.

Wesley: Act 22:23 - They rent their garments

In token of indignation and horror at this pretended blasphemy, and cast dust into the air - Through vehemence of rage, which they knew not how to vent.

Wesley: Act 22:25 - And as they

The soldiers ordered by the tribune, were binding him with thongs - A freeman of Rome might be bound with a chain and beaten with a staff: but he might not be bound with thongs, neither scourged, or beaten with rods: Paul said to the centurion - The captain, who stood by to see the orders of the tribune executed.

Wesley: Act 22:26 - Consider what thou art about to do; for this man is a Roman

Yea, there was a stronger reason to consider. For this man was a servant of God.

Wesley: Act 22:28 - But I was free born

Not barely as being born at Tarsus; for this was not Roman colony. But probably either his father, or some of his ancestors, had been made free of Rome, for some military service. We learn hence, that we are under no obligation as Christians to give up our civil privileges (which we are to receive and prize as the gift of God) to every insolent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and engage us to strive to transmit them improved, rather than impaired to posterity.

JFB: Act 22:2 - when they heard . . . the Hebrew tongue

(See on Act 21:40).

JFB: Act 22:2 - 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.

JFB: Act 22:3 - a Jew of Tarsus, brought up in this city, at the feet

(See on Luk 10:39).

JFB: Act 22:3 - 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.

JFB: Act 22:3 - the perfect manner of the law of the fathers

The strictest form of traditional Judaism.

JFB: Act 22:3 - zealous

"a zealot."

JFB: Act 22:3 - 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.

JFB: Act 22:4 - I persecuted, &c.

(See on Act 9:1-2; Act 9:5-7).

JFB: Act 22:5 - the high priest

Still alive.

JFB: Act 22:5 - doth bear me witness, and all the estate of the elders

The whole Sanhedrim.

JFB: Act 22:8 - Jesus of Nazareth

The Nazarene. See on Act 9:5.

JFB: Act 22:9-11 - they that were with me

(See on Act 9:7, &c.)

JFB: Act 22:12 - 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.

JFB: Act 22:13-15 - 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.

JFB: Act 22:14 - that thou shouldest . . . see that

"the"

JFB: Act 22:14 - Just One

Compare Act 3:14; Act 7:52.

JFB: Act 22:14 - hear the voice of his mouth

In order to place him on a level with the other apostles, who had "seen the [risen] Lord."

JFB: Act 22:16 - be baptized and wash away thy sins

This way of speaking arises from baptism being the visible seal of remission.

JFB: Act 22:16 - 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.

JFB: Act 22:17-21 - it came to pass, &c.

This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related.

JFB: Act 22:17-21 - when I was come again to Jerusalem

On the occasion mentioned in Act 9:26-29.

JFB: Act 22:17-21 - 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.

JFB: Act 22:18 - get . . . quickly out of Jerusalem

Compare Act 9:29.

JFB: Act 22:18 - 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?"

JFB: Act 22:21 - 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."

JFB: Act 22:22-23 - 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.

JFB: Act 22:24-26 - examined by scourging

According to the Roman practice.

JFB: Act 22:24-26 - 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.

JFB: Act 22:25 - Paul said to the centurion that stood by

To superintend the torture and receive the confession expected to be wrung from him.

JFB: Act 22:25 - Is it lawful for you to scourge a man that is a Roman, &c.

See on Act 16:37.

JFB: Act 22:27-29 - 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.

JFB: Act 22:28 - 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.

JFB: Act 22:28 - I was free born

Born to it, by purchase, or in reward of services, on the part of his father or some ancestor.

JFB: Act 22:29 - chief captain also was afraid, &c.

See on Act 16:38.

JFB: Act 22:30 - 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.

Clarke: Act 22:1 - Men, brethren, and fathers

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

Clarke: Act 22:1 - Hear ye my defense

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.

Clarke: Act 22:2 - When they heard that he spake in the Hebrew tongue

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.

Clarke: Act 22:3 - I am verily a man which am a Jew

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

Clarke: Act 22:3 - Yet brought up, etc.

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

Clarke: Act 22:3 - Born in Tarsus

Born in Tarsus - See the notes on Act 9:11; Act 21:39

Clarke: Act 22:3 - Feet of Gamaliel

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, 2Sa 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

Clarke: Act 22:3 - According to the perfect manner

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.

Clarke: Act 22:4 - I persecuted this way

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)

Clarke: Act 22:4 - Binding and delivering into prisons

Binding and delivering into prisons - See on Act 8:3 (note); Act 9:2 (note).

Clarke: Act 22:5 - The high priest doth bear me witness, etc.

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.

Clarke: Act 22:6-13 - As I made my journey, etc.

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.

Clarke: Act 22:14 - And see that Just One

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.

Clarke: Act 22:15 - Thou shalt be his witness unto all

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

Clarke: Act 22:16 - Arise, and be baptized

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

Clarke: Act 22:16 - Wash away thy sins, etc.

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.

Clarke: Act 22:17 - When I was come again to Jerusalem

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

Clarke: Act 22:17 - I was in a trance

I was in a trance - This circumstance is not mentioned any where else, unless it be that to which himself refers in 2Co 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.

Clarke: Act 22:19 - I imprisoned and beat in every synagogue

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.

Clarke: Act 22:20 - When the blood of thy martyr Stephen was shed

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?

Clarke: Act 22:21 - I will send thee far hence unto the Gentiles

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.

Clarke: Act 22:22 - They gave him audience unto this word

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

Clarke: Act 22:22 - Away with such a fellow

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.

Clarke: Act 22:23 - Cast off their clothes

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

Clarke: Act 22:23 - Threw dust into the air

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, 2Sa 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."

Clarke: Act 22:24 - Examined by scourging

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.

Clarke: Act 22:25 - And as they bound him, etc.

And as they bound him, etc. - They were going to tie him to a post, that they might scourge him

Clarke: Act 22:25 - Is it lawful, etc.

Is it lawful, etc. - The Roman law absolutely forbade the binding of a Roman citizen. See the note on Act 16:37.

Clarke: Act 22:28 - With a great sum obtained I this freedom

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

Clarke: Act 22:28 - But I was free born

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.

Clarke: Act 22:29 - After he knew that he was a Roman

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.

Clarke: Act 22:30 - He - commanded - all their council to appear

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.

Calvin: Act 22:1 - Men, brethren, and fathers

Though we may guess by the beginning of this speech what was Paul’s drift, yet because he was interrupted, we know not certainly what he was about to say. The sum of that part which is refitted is this, that forasmuch as he was well and faithfully instructed in the doctrine of the law, he was a godly and religious worshipper of God in the sight of the world. Secondly, that he was an enemy to the gospel of Christ, so that he was counted among the priests one of the principal maintainers and defenders of the law. Thirdly, that he did not change his sect unadvisedly; but that being tamed and convict by an oracle from heaven, he gave his name to Christ. Fourthly, that he did not embrace unknown things, but that God appointed him a faithful teacher, of whom he learned all things perfectly. Lastly, that when he was returned to Jerusalem, and sought to do good to his countrymen, God did not permit him. So that he brought not the doctrine of salvation unto foreign nations without good consideration, or because he hated his own nation, but being commanded by God so to do. −

1.Men, brethren, and fathers It is a wonder that he giveth so great honor yet to the desperate enemies of the gospel, for they had broken all bond of brotherly fellowship, and by oppressing the glory of God, had spoiled themselves of all titles of dignity. But because Paul speaketh in this place as some one of the people, he speaketh so lovingly unto the body itself, and useth towards the heads words honorable without dissembling. And surely because their casting off was not made known as yet, though they were unworthy of any honor, yet it was meet that Paul should reverently acknowledge in them the grace of God’s adoption. Therefore, in that he calleth them brethren and fathers, he doth not so much regard what they have deserved, as into what degree of honor God had exalted them. And all his oration is so framed that he goeth about to satisfy them, freely indeed, and without flattering, yet humbly and meekly. Therefore, let us learn so to reverence and honor men that we impair not God’s right. For which cause the pope’s pride is the more detestable, who, seeing he hath made himself an high priest without the commandment of God and the consent of the Church, doth not only challenge to himself all titles of honor, but also such tyranny, that he goeth about to bring Christ in subjection; as if when God doth exalt men he did resign up his right and authority to them, and did stoop down to them. −

Calvin: Act 22:2 - That he spake Hebrew

2.That he spake Hebrew This is indeed an usual thing, that when men which speak diverse languages are together, we hear those more willingly who speak our own language; but the Jews were moved with another peculiar cause, because they imagined that Paul was offended − ⁴⁹⁷ with his own kindred, so that he did even hate their tongue, or that he was some rogue which had not so much as learned the speech of that nation whereof he said he came. Now, so soon as they heard their own language, they began to have some better hope. Furthermore, it is uncertain whether Paul spake in the Hebrew or in the Syrian tongue; for we know that the speech of the Jews was corrupt and degenerate after their exile, forasmuch as they had much from the Chaldeans and Syrians. For mine own part, I think, that because he spake as well to the common sort as unto the elders, he used the common speech which was at that day usual. −

Calvin: Act 22:3 - I am a Jew // Taught in the law of the fathers

3.I am a Jew As all things were out of order at that day among the Jews, many rogues and vagabonds, to the end they might have some shroud for their wickedness, did falsely boast that they were Jews. Therefore, to the end Paul may acquit himself of this suspicion, he beginneth at his birth; that done, he declareth that he was known in Jerusalem, because he was brought up there of [from] a child; though this latter thing seemeth to be spoken not only for certainty’s sake, but because it skilled much that this should also be known how well he had been instructed. −

There is nothing more bold to cause trouble than unlearned men. And at that day the government of the Church was so decayed, that religion was not only subject to sects, but also miserably mangled and torn in pieces. Therefore, Paul nameth his master, lest any man may think that he had not been nousled up in learning, − ⁴⁹⁸ and therefore had he forsaken the worship of the fathers; as many men, who are not trained up in learning, forget their nature and grow out of kind. − ⁴⁹⁹ But Paul saith chiefly that he was well taught in the law, that the Jews may understand that it was not through ignorance (as it falleth out oftentimes) that he causeth such ado, and doth counterfeit their monsters. −

It is to be doubted whether this be that Gamaliel of whom mention is made before, ( Act 5:34). Scholars are said to sit at their masters’ feet, because forasmuch as they be not as­ yet of strong and sound judgment, they must bring such modesty and aptness to be taught, that they must make all their senses subject to their masters, and must depend upon their mouth. So Mary is said to sit at Jesus’ feet ( Luk 10:39) when she giveth ear to his doctrine. But and if such reverence be due to earthly masters, how much more ought we to prostrate ourselves before the feet of Christ, that we may give ear to him when he teacheth us out of his heavenly throne? This speech doth also put boys and young men in remembrance of their duty, that they be not stout nor stubborn, or that they be not puffed nor lifted up against their masters through some foolish confidence, but that they suffer themselves quietly and gently to be framed by them. −

Taught in the law of the fathers The old interpreter doth translate it word for word, taught according to the truth of the fathers’ law, saving that ἀκρίβεια is rather a perfect way − ⁵⁰⁰ than truth. Notwithstanding the question is, What he meaneth by this perfect way, seeing all of them had one and the same form of the law? He seemeth to me to distinguish that purer form of knowledge wherein he had been trained up from the common instruction, which did more disagree with the true and natural meaning of the law. And although the law of the Lord was then corrupt by many additions, even among the best doctors, yet because religion was altogether there corrupt among many, Paul doth for good causes boast, that he was both well and also diligently instructed in the law of the fathers; or (which is all one) exactly or perfectly, lest any man should think that he had gotten only some small smattering, as if he were one of the common sort. −

But because many who are well taught are, notwithstanding, full stuffed with Epicurish contempt of God, he declareth that he was zealous toward God; as if he should say, that the serious study of godliness was annexed to doctrine, so that he meant not to daily in holy things, as profane men do of set purpose confound all things. −

But because this his zeal was altogether rash, he maketh himself like to the other Jews for that time. Notwithstanding, this may be taken in good part, that he did long ago no less worship God from his heart than they did then. −

Calvin: Act 22:4 - I persecuted this way

4.I persecuted this way This is the second point, that he was an enemy to Christ’s doctrine, and that he was more fervent in resisting the same than all the rest, until he was pulled back by the hand of God; which thing he saith the chief priests and elders can testify. Therefore, there can be no suspicion in such a sudden change. Whereas he saith, that he had letters given him to deliver to the brethren, it must be referred unto the Jews, as if he had called them his countrymen; but he meant to appease them with a more honorable title. For this is Paul’s drift, that he may declare his natural and lawful beginning which he took of that nation; − ⁵⁰¹ and also how desirous he was to be linked with them in friendship.

Calvin: Act 22:6 - And it happened // I fell to the earth

6.And it happened Because this history was expounded more at large in the ninth chapter, I will only briefly touch those things which were there spoken. But this is peculiar to this present place, that Paul reckoneth up his circumstances, that by them he may prove that he was converted by God. And this is the third member of the sermon; otherwise this change should have been thought to have proceeded of inconstancy, or rashness, or else it should not have been void of some infamy. For nothing is more intolerable than to start aside from the course of godliness which men have once entered; and also not to do that which they are commanded to do. Therefore, lest any man might suspect Paul’s conversion, he proveth by many miracles which he bringeth to light, that God was the author thereof. In the night-season there appear oftentimes lightnings, which come of the hot exhalations of the earth; but this was more strange, that about noon a sudden light did not only appear, but did also compass him about like a lightning, so that through fear thereof he fell from his horse, and lay prostrate upon the ground. Another miracle, in that he heard a voice from heaven; another, in that his companions heard it not as well as he. Also, there follow other things, that, after that he was sent to Damascus, the event is correspondent to the oracle; because Ananias cometh to meet him. Also, in that his sight is restored to him in a moment. −

I fell to the earth As Paul was puffed up with Pharisaical pride, it was meet that he should be afflicted and thrown down, that he might hear Christ’s voice. He would not have despised God openly, neither durst he refuse the heavenly oracle; yet his mind should never have been framed unto the obedience of faith, if he had continued in his former state; therefore, he is thrown down by violence, that he may learn to humble himself willingly. Furthermore, there is in Christ’s words only a brief reprehension, which serveth to appease the rage of Paul being so cruelly bent. Nevertheless, we have thence an excellent consolation, in that Christ taking upon him the person of all the godly, doth complain that whatsoever injury was done to them was done to him. And as there can no sweeter thing be imagined to lenify the bitterness of persecution, than when we hear that the Son of God doth suffer not only with us, but also in us, so again, the bloody enemies of the gospel, who being now besotted with pride, do mock the miserable Church, shall perceive whom they have wounded. −

Calvin: Act 22:9 - They which were with me

9.They which were with me I showed in the other place, that there is no such disagreement in the words of Luke as there seemeth to be. Luke said there, that though Paul’s companions stood amazed, yet heard they a voice. − ⁵⁰² But in this place he saith, they heard not the voice of him which spake to Paul though they saw the light. Surely it is no absurd thing to say that they heard some obscure voice; yet so that they did not discern it as Paul himself, whom alone Christ meant to stay and tame with the reprehension. Therefore, they hear a voice, because a sound doth enter into their ears, so that they know that some speaketh from heaven; they hear not the voice of him that spake to Paul, because they understand not what Christ saith. Moreover, they see Paul compassed about with the light, but they see none which speaketh from heaven. −

Calvin: Act 22:10 - What shall I do, Lord?

10.What shall I do, Lord? This is the voice of a tamed man, and this is the true turning unto the Lord; when laying away all fierceness and fury, we bow down our necks willingly to bear his yoke, and are ready to do whatsoever he commandeth us. Moreover, this is the beginning of well-doing, to ask the mouth of God; for their labor is lost who think upon repentance without his word. Furthermore, in that Christ appointeth Ananias to be Paul’s master, he doth it not for any reproach, or because he refuseth to teach him; but by this means he meaneth to set forth, and also to beautify the outward ministry of the Church. −

And even in the person of one man, he teacheth us − ⁵⁰³ that we must not grudge to hear him speak with the tongue of men. To the same end tendeth that which followeth immediately, that he was blind, until offering himself to become a scholar, he had declared − ⁵⁰⁴ the humility of his faith. God doth not indeed make blind all those whom he will lighten; but there is a general rule prescribed to all men, that those become foolish with themselves who will be wise to him.

Calvin: Act 22:12 - One Ananias

12.One Ananias Paul proceedeth now unto the fourth point, to wit, that he did not only give his name to Christ, being astonished with miracles, but that he was also well and thoroughly instructed in the doctrine of the gospel. I have already said that Ananias met Paul, not by chance, but through the direction of Christ. And whereas he giveth him the title of godliness as concerning the law, and saith that he was well reported of by the whole nation, in these words he preventeth the wrong − ⁵⁰⁵ opinion which they might conceive. As they loathed the Gentiles, so they would never have allowed any teacher coming from them; and one that had revolted from the law should have been most detestable. Therefore, he witnesseth that he worshipped God according to the law, and that his godliness was known and commended among all the Jews, so that they ought not to suspect him. These words, according to the law, are ignorantly, by some, coupled with the text following, that he was approved according to the law. For Ananias’ religion is rather distinguished by this mark from the superstitions of the Gentiles. Though we must note, that the law is not mentioned to establish the merits of works, that they may be set against the grace of God; but Ananias’ godliness is clearly acquitted of all evil suspicion which might have risen among the Jews. And seeing that he restoreth sight to Paul with one word, it appeareth thereby that he was sent of God, as I have said before. −

Calvin: Act 22:14 - The God of our fathers // To see the Just

14.The God of our fathers As nothing is more fit to provoke us joyfully to go forward toward God, than when we know that God doth prevent us with his free goodness, that he may call us back from destruction to life; so Ananias beginneth here. God, saith he, hath ordained thee to know his will. For by this means Paul is taught that God had respect unto him at such time as he went astray, and was altogether an enemy to his own salvation; and so God’s predestination doth abolish all preparations which sophisters imagine, as if man did prevent God’s grace by his own free will. In calling him the God of the fathers, he reneweth the remembrance of the promises, that the Jews may know that the new calling of Paul is joined with them, and that those fall not away from the law who pass over unto Christ. Therefore Paul confirmeth that by these words which he avouched before in his own person, that he had not made any departure from the God of Abraham, whom the Jews had in times past worshipped, but that he continueth in the ancient worship which the fathers did use, which he had learned out of the law. −

Wherefore, when the question is about religion, let us learn by the example of Paul, not to imagine any new God, (as the Papists and Mahometans have done, and as all heretics use to do) but let us retain that God who hath revealed himself in times past to the fathers, both by the law, and also by diverse oracles. This is that antiquity wherein we must remain, and not in that whereof the Papists boast in vain, who have invented to themselves a strange God, seeing they have forsaken the lawful fathers. −

The same is to be said at this day of the Jews, whose religion, seeing it disagreeth with the law and the prophets, their God must also be degenerate and feigned. For he who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his Son, that he may now be called by his own name, − ⁵⁰⁶ or title, the Father of Christ. Therefore, he which rejecteth the Son hath not the Father, who cannot be separated from him. And Ananias saith, that it cometh to pass, through the free election of God, that the truth of the gospel doth now appear to Paul; whereupon it followeth, that he did not attain unto this by his own industry, which the experience of the thing did also declare. For nothing was more stubborn than Paul until Christ did tame him. And if we desire to know the cause and beginning, Ananias calleth us back unto the counsel of God, whereby he was appointed and ordained; and assuredly it is a more precious thing to know the will of God, than that men can attain unto it by their own industry. − ⁵⁰⁷ That which Ananias affirmeth of Paul ought to be translated unto all, that the treasure of faith is not common to all; − ⁵⁰⁸ but it is offered peculiarly to the elect. Furthermore, it appeareth more plainly by the next member what this will of God is. For God spake at sundry times and many ways by his prophets, but last of all, he revealed and made known his will and himself wholly in his Son ( Heb 1:1). −

To see the Just Seeing all the Greek books − ⁵⁰⁹ in a manner agree together in the masculine gender, I wonder why Erasmus would rather translate it in the neuter, Which is Just; which sense the readers see to be cold and far let [fetched]. Therefore, I do not doubt but that Just is taken in this place for Christ; and the text runneth very finely − ⁵¹⁰ thus, because it followeth immediately after, and hear a voice from his mouth. And it is certain that all the godly and holy men did most of all desire that they might see Christ. Thence flowed that confession of Simeon, −

“Lord, now lettest thou thy servant depart in peace; because mine eyes have seen thy salvation,” ( Luk 2:29). −

Therefore this seeing, which godly kings and prophets did most earnestly desire, as Christ himself doth witness, ( Luk 10:24) is not without cause extolled as a singular benefit of God. But because the sight of the eyes should profit little or nothing, which we know was to many deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause why God did vouchsafe Paul of so great honor, to wit, that he might be to his Son a public witness; and he doth so prepare him, that he may learn not only for himself alone, − ⁵¹¹ but that he may have so much the more care to profit, because he shall be the teacher of all the whole Church. −

Calvin: Act 22:16 - And now, why tarriest thou? // In calling upon the name of the Lord

16.And now, why tarriest thou? It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godliness; for he would not have baptized him if he had been void of true faith. But Luke passeth over many things, and doth briefly gather the sum. Therefore, seeing Paul doth understand that the promised redemption is now given in Christ, Ananias saith, for good causes, that nothing ought to stay him from being baptized. But when he saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of slackness, but he doth rather amplify the grace of God by adding baptism. The like sentence had we in the tenth chapter, ( Act 10:47) −

“Can any man let [hinder] those from being baptized with water who have the Holy Ghost given them even as we?” −

But when he saith, Wash away thy sins, by this speech he expresseth the force and fruit of baptism, as if he had said, Wash away thy sins by baptism. But because it may seem that by this means more is attributed to the outward and corruptible element than is meet, the question is, whether baptism be the cause of our purging. Surely, forasmuch as the blood of Christ is the only means whereby our sins are washed away, and as it was once shed to this end, so the Holy Ghost, by the sprinkling thereof through faith, doth make us clean continually. This honor cannot be translated unto the sign of water, without doing open injury to Christ and the Holy Ghost; and experience doth teach how earnestly men be bent upon this superstition. Therefore, many godly men, lest they put confidence in the outward sign, do overmuch extenuate the force of baptism. But they must keep a measure, that the sacraments may be kept within their bounds, lest they darken the glory of Christ; and yet they may not want their force and use. −

Wherefore, we must hold this, first, that it is God alone who washeth us from our sins by the blood of his Son; and to the end this washing may be effectual in us, he worketh by the hidden power of his Spirit. Therefore, when the question is concerning remission of sins, we must seek no other author thereof but the heavenly Father, we must imagine no other material cause but the blood of Christ; and when we be come to the formal cause, the Holy Ghost is the chief. But there is an inferior instrument, and that is the preaching of the word and baptism itself. But though God alone doth work by the inward power of his Spirit, yet that doth not hinder but that he may use, at his pleasure, such instruments and means as he knoweth to be convenient; not that he includeth in the element anything which he taketh either from his Spirit or from the blood of Christ, but because he will have the sign itself to be an help for our infirmity. −

Therefore, forasmuch as baptism doth help our faith, that it may reap forgiveness of sins by the blood of Christ alone, it is called the washing of the soul. So that the washing, spoken of by Luke, doth not note out the cause; but is referred unto the understanding of Paul, who, having received the sign, knew better that his sins were done away. − ⁵¹² Though we must also note this, that there is no bare figure set before us in baptism, but that the giving of the thing is thereto annexed; because God promised nothing deceitfully, but doth, indeed, fulfill that which under the signs he doth signify. Notwithstanding, we must again beware that we tie not the grace of God to the sacraments; for the external administration of baptism profiteth nothing, save only where it pleaseth God it shall. By this there is also another question answered which may be moved. For seeing Paul had the testimony of the grace of God, his sins were already forgiven him. Therefore, he was not washed only by baptism, but he received a new confirmation of the grace which he had gotten. −

In calling upon the name of the Lord It is out of question that he meaneth Christ, not because the name of Christ alone is called upon in baptism, but because the Father commandeth us to ask of him whatsoever is figured in baptism; neither doth the operation of the Spirit tend to any other end, saving that it may make us partakers of his death and resurrection. Therefore, Christ is appointed to excel in baptism, yet inasmuch as he is given us of the Father, and inasmuch as he poureth out his graces upon us by the Holy Ghost. Whereby it cometh to pass that the calling upon the name of Christ containeth both the Father and the Son. −

Wherefore, Ananias doth not mean, that the name of Christ must only be named, but he speaketh of prayer, whereby the faithful do testify, that the effect of the outward sign is in the power of Christ alone. For the sacraments have neither any power of salvation included in them, neither are they anything worth of themselves. Wherefore, this member is, as it were, a correction of the former saying, because Ananias doth, in plain words, send Paul from reposing confidence in the external sign unto Christ. −

It is well known how much the Papists differ from this rule, who tie the cause of grace to their exorcisms and enchantments; and they are so far from studying to direct the miserable people unto Christ, that they rather drown Christ in baptism, and pollute his sacred name by their enchantments.

Calvin: Act 22:17 - And it came to pass

17.And it came to pass This had not been the last conclusion, − ⁵¹³ if Paul had not been cut off [stopped short] with their outrageous outcries. Notwithstanding, his drift and purpose doth plainly appear by the former text, [context] for he beginneth to intreat of his ministry, that he may show that he departed not from the Jews of his own accord, as if he withdrew him of malice from taking pains with them; but he was drawn unto the Gentiles contrary to his expectation and purpose. For he came purposely to Jerusalem, that he might impart with his own nation that grace which was committed to him. But when the Lord cutteth off his hope which he had to do good, he driveth him thence. But there was a double offense which Paul goeth about to cure. For they both thought that the covenant of God was profaned if the Gentiles should be admitted into the Church together with them, and nothing did grieve the proud nation so much as that others should be preferred before them, or so much as made equal with them. Therefore Paul’s defense consisteth in this, that he was ready, so much as in him lay, to do them the best service he could; but he was afterward enforced by the commandment of God to go to the Gentiles, because he would not have him to be idle at Jerusalem. Whereas Erasmus translateth it, That I was carried without myself, is in Greek word for word, That I was in a trance; whereby he meant to purchase credit to the oracle. Also the circumstance of the time and place doth confirm the same, in that the Lord appeared to him as he prayed in the temple; which was an excellent preparation to hear the voice of God, Concerning the manner of seeing, − ⁵¹⁴ read that which we touched about the end of the seventh chapter. −

Calvin: Act 22:18 - Because they will not

18.Because they will not Though the commandment of God alone ought to be sufficient enough to bind us to obey, yet to the end Paul might be the more willing to follow, Christ showeth him a reason why he will have him depart out of Jerusalem; to wit, because he should lose his labor there; but he was not chosen to that end that he might be idle, or do no good by teaching; though this were a sore trial, and such as we may think did sore shake him. − ⁵¹⁵ Not long before the function of preaching the gospel was enjoined him, that his voice might sound throughout the whole world; now even at the first entrance he is inhibited; yea, his labor seemeth to be condemned of peculiar reproach when his witness [testimony] is rejected, because his person is hated. But it was meet that the holy servant of the Lord should be thus humbled, that all the preachers of the gospel might learn to give over themselves wholly to obey Christ, that when they be excluded from one place, they may be ready immediately to go to another, and that they may not be discouraged, nor cease off from doing their duty, though they be undeservedly loathed. −

Calvin: Act 22:19 - Lord, they know

19.Lord, they know By this speech Paul doth testify that he was not beside himself, or brought into perplexity, − ⁵¹⁶ but that he did assuredly believe the oracle. For without doubt he knew Christ, whom he calleth Lord. And Paul objecteth, that it cannot almost be, but that when they see him so suddenly changed, such a spectacle will move them. Whence he gathereth that he shall not be unfruitful. He thought so indeed; but Christ answereth flatly, that he hath appointed him another charge, and he taketh from him the hope which he had in vain conceived touching the Jews. The question is, whether it were lawful for Paul to object these reasons to Christ; for it is as much as if he did avouch that that is probable, which Christ said could not be. I answer, that God giveth his saints leave, familiarly, to utter their affections before him; − ⁵¹⁷ especially when they seek no other thing but the confirmation of their faith. −

If any man stand in his own conceit, or stubbornly refuse that which God commandeth, his arrogancy shall be worthily condemned; but God vouchsafeth his faithful servants of a singular privilege, that they may modestly object those things which may call them back from the desire to obey; to the end that being free from lets, they may wholly addict themselves to serve God; as Paul, after that he was taught that it pleased the Lord that it should be so, he doth not gainsay nor contend any longer, but being content with that one exception, and making an end there, he maketh himself ready to take his journey, which he seemed to be loath to take. In the mean season, whereas the Jews are not touched with so many miracles, their stubbornness and pride, which cannot be tamed, is discovered. Which upbraiding did undoubtedly cause them to rage. −

Calvin: Act 22:22 - Away with such a fellow

22.Away with such a fellow Luke showeth here how outrageously Paul’s sermon was interrupted. For they do not only oppress him with their crying, but they desire to have him put to death; where it doth also plainly appear how frenzy [frenzied] pride is. The Jews conceived so great good liking of themselves, that they did not only despise all the whole world in comparison of themselves, but they stood also more stoutly in defense of their own dignity than of the law itself, as if all religion did consist in this, that Abraham’s stock might excel all other mortal men. So now they rage against and rail upon Paul, because he said that he was sent to be the apostle of the Gentiles; as if God were bound by his own liberality to suffer the contempt of his power − ⁵¹⁸ in the wicked and unthankful, on whom he bestowed excellent graces above all other. And it is no marvel if there were such fierceness and fury at that day among the Jews, seeing that being by all means wasted, − ⁵¹⁹ and accustomed to suffer extreme reproaches at this day, they cease not, notwithstanding, to swell with servile pride. But these be fruits of reprobation, until God gather together the remnant according to Paul’s prophecy ( Rom 11:5).

Calvin: Act 22:24 - The chief captain

24.The chief captain It was well and wisely done of the chief captain thus to withdraw Paul from the sight of the people, forasmuch as his presence did move and more provoke them who were already too much moved. For by this means he provideth for the life of the holy man, and partly appeaseth the madness of the people. But when he com-mandeth him to be scourged, to whose charge he heard no certain crime laid, he seemeth to deal unjustly. And yet this injury [injustice] was not without color, because it was likely that it was, not without cause, that all the people had conspired to put one man to death. Therefore, a vehement presumption was the cause of so strait examination. But we must note that this is a common custom among politic men, that they be just judges, so far as is expedient for them; but if they be called away by profit, then they go out of the way. Nevertheless, it is sufficient for them to color this their wickedness with the title of wisdom, because they hold that general principle, that the world cannot be governed without some show or color of justice; but in all actions that subtilty whereof I spake doth prevail, that they consider rather what is profitable than what is equal and right. −

Calvin: Act 22:25 - Is it lawful?

25.Is it lawful? He allegeth first the privilege of the city, then he defendeth himself by common law. And though there were more weight in the second point, (to wit, that it is not lawful to scourge a man before his cause is heard) yet should he have prevailed nothing, unless the centurion had been more moved with the honor of the Roman empire. For nothing was then more heinous than to do any thing which was contrary to the liberty of the people of Rome. Valerius’ law, the law of Porcius, and of Sempronius, and such like, did forbid that no man should do any violence to the body of the city of Rome − ⁵²¹ without the commandment of the people. The privilege was so (sure and) holy, that they thought it to be not only a deadly offense, but also such an offense as could not be purged, that a citizen of Rome should be beaten. −

Therefore, Paul escaped rather by the privilege than by common equity, yet did he not doubt in a good cause to bear off the injury which was prepared for him, with this buckler of the city. But we must know that he did so allege the right and privilege of the city, that the chief captain was brought to believe him, because his words should not hare been credited unless he had used some proof. Moreover, it was no hard matter for a man, who was well known, to bring forth witnesses. We alleged a cause in the sixteenth chapter, why he suffered himself to be scourged at Philippos, [Philippi] which he now preventeth by his own declaration; to wit, because he should not have been heard in a tumult raised among the common people ( Act 16:37). But because he hath now to deal with the soldiers of Rome, who did behave themselves more moderately and gravely, he useth the opportunity. −

Calvin: Act 22:26 - This man is a Roman

26.This man is a Roman Some man may marvel that he was so credulous, who was appointed to be chief in examining Paul, that he doth affirm the thing, as if he knew it to be so. For if he ought to believe Paul’s words, every malefactor might, by this shift, have escaped punishment. But this was their manner of dealing, he which did say that he was a citizen of Rome, unless he could bring in some which knew him, or prove it lawfully, he was punished; for it was death for any man to pretend the freedom of the city falsely. Wherefore, the centurion referreth the matter unto the chief captain, as doubting thereof; and he (as we have said) doth straightway examine the matter more thoroughly. And though Luke doth not express by what testimonies Paul did prove himself to be a citizen of Rome, yet, undoubtedly, the chief captain knew the truth of the matter before he loosed him. −

Calvin: Act 22:28 - With a great sum

28.With a great sum The chief captain objecteth this to refute him as if he should say, that the freedom of the city is not so common, and easily to be obtained. How can it be that thou, being some base fellow of the country of the Cilicians, shouldst obtain this honor, for which I paid sweetly? Whereas Paul maketh answer, that he was free born, who never saw the city, yea, whose father it may be was never there, there is no cause why this should trouble any man. For those who are skillful in the Roman history know that certain were made free of the city who dwelt in the provinces, if, having deserved well of the commonwealth, or in war, or in other weighty affairs, they did desire and crave this reward of the deputies, [proconsuls] so that it is no absurdity to say that he was born a citizen of Rome, who, descending by his ancestors of some province far distant from Rome, did never set foot in Italy. Notwithstanding, the question is, how this can hang together, that the chief captain was afraid, because he had bound a citizen of Rome, and yet he did not loose him from his bonds until the morrow? It may be that he deferred it till the next day, lest he should show some token of fear. Notwithstanding, I think that the chief captain was afraid, because Paul was bound at his commandment, that he might be scourged, because this was to do injury to the body of a citizen of Rome, and to break the common liberty, and that [although] it was lawful to put a Roman in prison.

Defender: Act 22:3 - Gamaliel

Being taught by Gamaliel, Paul had received the best possible training in the Scriptures and the Jews' religion as a whole (see note on Act 5:34)."

Defender: Act 22:4 - persecuted this way

Paul had not only consented to the stoning of Stephen (Act 8:1), he had been "breathing out threatening and slaughter" (Act 9:1) against all the followers of Christ."

Defender: Act 22:16 - wash away thy sins

Baptism may symbolize the washing away of one's sins, just as it symbolizes death to the old life and rising to a new life (Rom 6:4, Rom 6:5). But just as one does not really die while in the water, neither can physical water wash away moral and spiritual sins. These are the metaphors of baptism. The reality which they speak of is a new life in Christ, with sins forgiven and the assurance of everlasting life, received through faith in Christ as Lord and the regenerating work of the indwelling Spirit of God. Sins really are washed away by regeneration (Tit 3:5)."

Defender: Act 22:25 - a Roman

This was the second occasion on which the apostle used his rights under Roman citizenship as a defense (see notes on Act 16:37, Act 16:38). He had already been beaten several times with rods, imprisoned, and persecuted in various ways. However, the Roman scourge, or flagellum, was almost certain to be permanently crippling or even fatal, so Paul reminded his captors of his rights."

TSK: Act 22:1 - brethren // my

brethren : Act 7:2, Act 13:26, Act 23:1, Act 23:6, Act 28:17

my : Greek all, Act 19:33, Act 24:10, Act 25:8, Act 25:16, Act 26:1, Act 26:2, Act 26:24; Luk 12:11, Luk 21:14; Rom 2:15; 1Co 9:3; 2Co 7:11, 2Co 12:19; Phi 1:7, Phi 1:17; 2Ti 4:16; 1Pe 3:15

TSK: Act 22:2 - in

in : Act 21:40

TSK: Act 22:3 - Jew // in Tarsus // a city // at // Gamaliel // taught // was

Jew : Act 21:39; Rom 11:1; 2Co 11:22; Phi 3:5

in Tarsus : Act 9:11, Act 9:30, Act 11:25

a city : Act 6:9, Act 15:23, Act 15:41, Act 23:34; Gal 1:21

at : Deu 33:3; 2Ki 4:38; Luk 2:46, Luk 8:35, Luk 10:39

Gamaliel : Act 5:34

taught : Act 23:6, Act 26:5; Gal 1:14; Phi 3:5

was : Act 21:20; 2Sa 21:2; Rom 10:2, Rom 10:3; Gal 4:17, Gal 4:18; Phi 3:6

TSK: Act 22:4 - I persecuted // this

I persecuted : Act 22:19, Act 22:20, Act 7:58, Act 8:1-4, Act 9:1, Act 9:2, Act 9:13, Act 9:14, Act 9:21, Act 26:9-11; 1Co 15:9; Phi 3:6; 1Ti 1:13-15

this : Act 16:17, Act 18:26, Act 19:9, Act 19:23, Act 24:14

TSK: Act 22:5 - also // and all // the brethren

also : Act 9:1, Act 9:2, Act 9:14, Act 26:10,Act 26:12

and all : Act 4:5, Act 5:21; Luk 22:66

the brethren : Act 22:1; Rom 9:3, Rom 9:4

TSK: Act 22:6 - that // that // Damascus // about

that : It is evident that the apostle considered his extraordinary conversion as a most complete demonstration of the truth of Christianity; and when all the particulars of his education, his previous religious principles, his zeal, his enmity against Christians, and his prospects of secular honours and preferments by persecuting them, are compared with the subsequent part of his life, and the sudden transition from a furious persecutor to a zealous preacher of the gospel, in which he laboured and suffered to the end of his life, and for which he died a martyr, it must convince every candid and impartial person that no rational account can be given of this change, except what he himself assigns; and consequently, if that be true, that Christianity is Divine.

that : Act 9:3-5, Act 26:12

Damascus : Gen 14:15, Gen 15:2; 2Sa 8:6

about : Act 26:13; Isa 24:23; Mat 17:2; Rev 1:16

TSK: Act 22:7 - Saul // why

Saul : Gen 3:9, Gen 16:8, Gen 22:1, Gen 22:11; Exo 3:4; 1Sa 3:10

why : Isa 43:22-26; Jer 2:5, Jer 2:9; Mat 25:45, Mat 27:23; 1Ti 1:13

TSK: Act 22:8 - I am // whom

I am : Act 3:6, Act 4:10, Act 6:14; Mat 2:23

whom : Act 26:14, Act 26:15; Exo 16:7, Exo 16:8; 1Sa 8:7; Zec 2:8; Mat 10:40-42, Mat 25:40,Mat 25:45; 1Co 12:12, 1Co 12:26, 1Co 12:27

TSK: Act 22:9 - saw // but

saw : Act 9:7; Dan 10:7

but : Joh 12:29, Joh 12:30

TSK: Act 22:10 - What // there

What : Act 2:37, Act 9:6, Act 10:33, Act 16:30; Psa 25:8, Psa 25:9, Psa 143:8-10

there : Act 22:12-16, Act 26:16-18

TSK: Act 22:11 - when // being

when : Act 9:8, Act 9:9

being : Act 13:11; Isa 42:16

TSK: Act 22:12 - one // a devout // having

one : Act 9:10-18

a devout : Act 8:2, Act 17:4; Luk 2:25

having : Act 6:3, Act 10:22; 2Co 6:8; 1Ti 3:7; Heb 11:2; 3Jo 1:12

TSK: Act 22:13 - Brother

Brother : Act 9:17; Phm 1:16

TSK: Act 22:14 - The God // hath // and see // that // hear

The God : Act 3:13, Act 5:30, Act 13:17, Act 24:14; Exo 3:13-16, Exo 15:2; 2Ki 21:22; 1Ch 12:17; 1Ch 29:18; 2Ch 28:25, 2Ch 30:19; Ezr 7:27; Dan 2:23

hath : Act 9:15; Jer 1:5; Joh 15:16; Rom 1:1; Gal 1:15; 2Ti 1:1; Tit 1:1

and see : Act 22:18, Act 9:17, Act 26:16; 1Co 9:1, 1Co 15:8

that : Act 3:14, Act 7:52; 2Co 5:21; 1Pe 2:22; 1Jo 2:1

hear : 1Co 11:23, 1Co 15:3; Gal 1:12

TSK: Act 22:15 - thou shalt // of

thou shalt : Act 1:8, Act 1:22, Act 10:39-41, Act 23:11, Act 26:16-18, Act 27:24; Luk 24:47, Luk 24:48; Joh 15:27

of : Act 4:20, Act 26:20

TSK: Act 22:16 - why // arise // calling

why : Psa 119:60; Jer 8:14

arise : Act 2:38; Rom 6:3, Rom 6:4; 1Co 6:11, 1Co 12:13; Gal 3:27; Tit 3:5; Heb 10:22; 1Pe 3:21

calling : Act 2:21, Act 9:14; Rom 10:12-14; 1Co 1:2

TSK: Act 22:17 - when // while

when : Act 9:26-28; Gal 1:18

while : Act 10:9, Act 10:10; 2Co 12:1-4; Rev 1:10

TSK: Act 22:18 - saw // Make // for

saw : Act 22:14

Make : Mat 10:14, Mat 10:23; Luk 21:21

for : Act 3:19; Eze 3:6, Eze 3:7

TSK: Act 22:19 - know // beat

know : Act 22:4, Act 8:3, Act 9:1, Act 26:9-12

beat : Mat 10:17

TSK: Act 22:20 - martyr // Stephen // consenting

martyr : Rev 2:13, Rev 17:6

Stephen : Act 7:58, Act 8:1

consenting : Luk 11:48; Rom 1:32

TSK: Act 22:21 - Depart // for

Depart : Act 9:15

for : Act 9:15, Act 13:2, Act 13:46, Act 13:47, Act 18:6, Act 26:17, Act 26:18; Rom 1:5, Rom 11:13, Rom 15:16, Rom 16:26; Gal 1:15, Gal 1:16, Gal 2:7, Gal 2:8; Eph 3:6-8; 1Ti 2:7; 2Ti 1:11

TSK: Act 22:22 - Away // for

Away : Act 7:54-57, Act 21:36, Act 25:24; Luk 23:18; Joh 19:15

for : Act 25:24

TSK: Act 22:23 - cast

cast : Act 7:53, Act 26:11; Ecc 10:3

TSK: Act 22:24 - The chief // that he should

The chief : As the chief captain did not understand Hebrew, he was ignorant of the charge against Paul, and also of the defence which the apostle had made; but as he saw that they grew more and more outrageous, he supposed that Paul must have given them the highest provocation, and therefore, according to the barbarous and irrational practice which has existed in all countries, he determined to put him to the torture, in order to make him confess his crime. Act 21:31, Act 21:32, Act 23:10,Act 23:27

that he should : Act 22:25-29, Act 16:22, Act 16:23, Act 16:37; Joh 19:1; Heb 11:35

TSK: Act 22:25 - the centurion // Is it

the centurion : Act 10:1, Act 23:17, Act 27:1, Act 27:3, Act 27:43; Mat 8:8, Mat 27:54

Is it : By the Roman law, no magistrate was allowed to punish a Roman citizen capitally, or by inflicting stripes, or even binding him; and the single expression, I am a Roman citizen, arrested their severest decrees, and obtained, if not an escape, at least a delay of his punishment. Act 22:27, Act 22:28, Act 16:37, Act 25:16

TSK: Act 22:26 - Take

Take : Act 22:29, Act 23:27

TSK: Act 22:28 - But

But : It is extremely probable that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a grant or charter from Julius Cesar, from whom it was called Juliopolis. But if this were not the case, St. Paul’ s father, or some of his ancestors, might have been rewarded with the freedom of the city of Rome, for his fidelity and bravery in some military service, as Josephus says several of the Jews were; or his father might have obtained it by purchase, as in the instance of the chief captain. Act 22:28

TSK: Act 22:29 - examined him // the chief

examined him : or, tortured him, Act 22:24; Heb 11:35

the chief : Act 22:25, Act 22:26, Act 16:38, Act 16:39

TSK: Act 22:30 - because // commanded

because : Act 21:11, Act 21:33, Act 23:28, Act 26:29; Mat 27:2

commanded : Act 22:5, Act 5:21, Act 23:15; Mat 10:17

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 22:1

Act 22:1-21 Paul declareth at large the manner of his conversion

and call to the apostleship.

Act 22:22-24 At the very mentioning of the Gentiles the people

exclaim furiously against him: whereupon the chief

captain ordereth to examine him by scourging,

Act 22:25-29 which he avoideth by pleading the privilege of a

Roman citizen.

Act 22:30 He is brought before the Jewish council.

Although they were wicked men, and cruel persecutors, St. Paul giveth them their titles of respect, which by the places God had put them in, are due unto them: See Poole on "Act 7:2" .

Poole: Act 22:2 - The Hebrew tongue // They kept the more silence

The Hebrew tongue the ordinary Hebrew; that which was taken for Hebrew, and spoken by the Hebrews after their return from the captivity, though mixed with the Syriac; as Act 21:40 .

They kept the more silence it being more grateful unto them to hear Paul speak in their mother tongue, especially they having so great a prejudice against all other nations and languages.

Poole: Act 22:3 - At the feet // Of Gamaliel // The perfect manner of the law // Of the fathers // Zealous toward God

At the feet the apostle alludes unto the posture that the disciples of any rabbi, or teacher, in those times did use; the master sitting in some high or elevated place, did teach his scholars, who sat at his feet on the ground; and as they grew in knowledge, were advanced to sit nearer to their master: Deu 33:3 . Abraham is thus said to be called to God’ s foot, Isa 41:2 ; and Mary sat at our Saviour’ s feet, Luk 10:39 .

Of Gamaliel the same Gamaliel who made that moderating speech in the apostle’ s behalf, Act 5:34 .

The perfect manner of the law this perfect manner of the law is Pharisaism, in which the apostle was brought up, and before his conversion made a profession of, Phi 3:5 . Not that the apostle reckoned upon any perfection in this profession; but because, as Act 26:5 , it was the most strait sect of their religion, observing a great deal of punctuality and accurateness, making what they called a hedge about the law.

Of the fathers not observing only the law, which was given by God to their fathers by the hand of Moses; but the traditions of their fathers he was exceeding zealous in; as Gal 1:14 .

Zealous toward God or, as some copies read, zealous toward the law; both in the same sense. His zeal for the law was sincere, not out of by-ends, but out of his love to God, though it was not according to knowledge, Rom 10:2 . It was truly according unto what he knew or believed, but it was not according to true knowledge.

Poole: Act 22:4 - This way // Unto the death

This way the doctrine and practice of Christianity.

Unto the death as much as in him lies, being one of the most furious persecutors, that hunted for the precious life, breathing out threatenings and slaughters with every breath, Act 9:1 .

Poole: Act 22:5 - The estate of the elders // Letters // The brethren

The estate of the elders their sanhedrim or great council.

Letters commission or orders.

The brethren the Jews of Damascus are called brethren, because they descended from the patriarchs as well as he. And still, as Act 22:1 , he would overcome that stubborn people with civility, heaping up coals of fire on their heads, Rom 12:20 , that they might be melted, and then formed after a more excellent manner.

Poole: Act 22:6

As lightning it suddenly encompassed him. But see Act 9:3 , and read on; where this history is set down by St. Luke. And here little more can be taken notice of, than some small variety in the expressions.

Poole: Act 22:7 - Saul, Saul

Saul, Saul as men that call another earnestly repeat his name; as when the angel of the Lord called Abraham, Abraham, Gen 22:11 .

Poole: Act 22:8 - I am Jesus of Nazareth

I am Jesus of Nazareth that contemned (though not contemptible) name is owned by Christ from heaven, that they might not be ashamed when they were reproached by it on earth. Of the rest, See Poole on "Act 9:5" .

Poole: Act 22:9

Of this; See Poole on "Act 9:7" . This may be added to what was formerly said, that the men who travelled with Paul may be said not to have heard the voice of him that spake, because they did not understand it, or obey it; they were not converted, as Paul was, by it; the Hebrew language putting hearing for obeying, as in many scriptures; and both St. Paul, who here spake, and Luke, who penned this history, understood exactly the proprieties of that tongue.

Poole: Act 22:10 - See Poole on "Act 9:6" // What shall I do, Lord?

See Poole on "Act 9:6" . Such things as Ananias told him from Christ, were as if Christ himself had told him them; and by Ananias our Saviour satisfied St. Paul’ s question,

What shall I do, Lord?

Poole: Act 22:11 - I could not see for the glory of that light

I could not see for the glory of that light the excellency of the object overpowering his sight. It was a strange work of God that enabled St. Stephen to see Christ, who is now so glorious, Act 7:55 . And it will be according to God’ s wonderful power, when at the resurrection we shall be enabled to look upon Christ in his greatest glory. Behold the goodness and severity of God upon Paul: severity upon him in striking of him with blindness in his body; but goodness indeed to him, in enlightening, converting, and saving of his soul.

Poole: Act 22:12 - According to the law

According to the law this is added to distinguish him from a proselyte, and to let them know that he had received the gospel, not from a convert out of Gentilism, (who though they admitted, yet they had a greater jealousy over, and less kindness for), but from one like unto themselves in all things.

Poole: Act 22:13 - Stood // The same hour

Stood that in this posture he might more conveniently put his hands upon Paul; which we read that he now did, Act 9:17 , and was ordinarily done upon the miraculous curing of any.

The same hour or, as Act 9:18 , immediately. The suddenness of the cures spake the power from whence they came: none but God saves and delivers after this manner.

Poole: Act 22:14 - The God of our fathers // Hath chosen thee // See that Just One

The God of our fathers nothing could please the people better than to hear God so styled; for this they gloried in, above all things, that they and theirs had God to their Father, Joh 8:41 . And nothing could better suit St. Paul’ s purpose, who would not lie under that scandal of endeavouring an apostacy from the Jewish religion, (for the gospel which he preached was but the substance and perfection of the law), or that he served or worshipped any other God than the God of Abraham.

Hath chosen thee he hath taken thee, as by the hand, and by his wonderful providence brought thee into that condition in which thou art.

See that Just One Christ is the Holy One, spotless and without blemish; God’ s righteous servant, Isa 53:11 . But this is here the rather spoken, that he might convince them of their sin in putting our Lord to death: for though he sweetened his speech to them in what he might, he would not flatter them to their destruction; like a skilful surgeon, he would not heal too fast. Now Paul saw Christ with the eye of his mind, it being enlightened to believe in him; and he saw him in his journey also with the eyes of his body. Some read, to , not ton dikaion . And then Ananias tells St. Paul, that he was sent to show him that which was just and right in God’ s sight; which he, being blinded by his zeal for the law, could not perceive.

Poole: Act 22:15 - His witness // Of what thou hast seen and heard

His witness the apostles were in a more special manner Christ’ s witnesses; as Luk 24:48 Joh 1:7 Act 1:8 ; God giving them extraordinary gifts, not for their own sakes chiefly, but to profit others withal; as the tree bears not fruit, nor the field yields its increase, for itself.

Of what thou hast seen and heard not that St. Paul’ s commission extended only to the publishing this wonder at his conversion: for he was intrusted with the gospel, and had that treasure in his earthen vessel: but this miracle is expressly mentioned, because it was unto him and others a great confirmation of the truths which he believed himself, and recommended to the faith of others. And therefore in the course of his ministry he mentions this frequently; as here in this place, and before king Agrippa, Act 26:16 1Co 9:1 ; as also 1Co 15:8 .

Poole: Act 22:16 - Wash away thy sins // Calling on the name of the Lord

Wash away thy sins as washing causeth the spots to disappear, and to be as if they had not been, Isa 1:18 ; so does pardoning mercy, or remission of sins, which accompanieth baptism, as in the due receiver, Mat 3:11 1Pe 3:21,22 . Where true faith is, together with the profession of it by baptism, there is salvation promised, Mar 16:16 . In the mean while it is not the water, (for that only signifies), but it is the blood of Christ, which is thereby signified, that cleanseth us from our sins, as 1Jo 1:7 . Yet sacraments are not empty and deceitful signs; but God accompanieth his own ordinances with his power from on high, and makes them effectual for those great things for which he instituted and appointed them.

Calling on the name of the Lord Christ, to whom by baptism he was to be dedicated.

Poole: Act 22:17 - A trance

This was probably about three years after his conversion, as Gal 1:18 , and was one of the visions and revelations he makes mention of, 2Co 12:1 .

A trance a rapture and ecstasy, as Act 10:10 .

Poole: Act 22:18 - Get thee quickly out of Jerusalem // For they will not receive thy testimony concerning me

Get thee quickly out of Jerusalem this St. Paul takes notice of, that it might appear unto the Jews that he did not out of choice, or because he bare a grudge against them, decline them, and preach to the Gentiles.

For they will not receive thy testimony concerning me as if Christ had said, They who were appointed unto life, and were curable, are already cured; but the rest who are hardened, nothing remains for them but utter destruction.

Poole: Act 22:19

This was Paul’ s objection which he made against the will of God concerning his leaving Jerusalem, and the Jews in it; and shows how apt carnal reason is in the very best men to set up itself against the wisdom of God, and to argue for what we fancy best to be done, or left undone. The sum of his reasoning is this, That he was most likely to do more good amongst the Jews than amongst the Gentiles, whither God was sending of him, because the Jews knew how zealous he had been not only to observe the law himself, but to procure its observation by all others; and that it was no less than a miracle which changed his mind about it. He shows also by this his great love unto the Jews, whom he would have staid with, had it been at his choice, and did only remove from by God’ s command.

Poole: Act 22:20 - Martyr // Consenting unto his death // Of them that slew him // Slew him

Martyr is a Greek word, that signifies a witness; and is here, and since by the ecclesiastical writers, appropriated unto such as suffer death for the testimony they give to the truths of God, or doctrine of the gospel.

Consenting unto his death as Act 8:1 .

Of them that slew him that is, of the witnesses against Stephen, as Act 7:58 . For the witnesses did slay him not only by the testimony which they gave against him, but they were to be the first who stoned him.

Slew him or murdered him.

Poole: Act 22:21 - I will send thee far hence

God repeats his command, and by that answers all Paul’ s reasonings; whatsoever the event be, whether the Gentiles will hear, or whether they will forbear, he must go unto them. When the will of God is manifest we must do it, whatsoever success we are like to have.

I will send thee far hence this was verified; God sent Paul, and he went very far, as appears, Act 9:15 Rom 15:19 Gal 1:17 2:8 .

Poole: Act 22:22

They gave him audience unto this word; they had heard all the rest of St. Paul’ s discourse without any gainsaying, either thinking it did not much concern them whether it were true or false, or else, being convinced of the truth of it, they were silent; but when the mercy of God unto any but themselves is mentioned, they are not able to bear with it. Though they themselves refused the offers of God’ s mercy, yet they could not endure that it should be tendered unto others; especially that others should be preferred before them in the tendering of it.

Away with such a fellow from the earth; that is: Kill him; encouraging one another to so barbarous a murder, or exciting their rulers unto it.

Poole: Act 22:23 - Cast off their clothes // Threw dust into the air

Cast off their clothes they that stoned the blasphemer cast off their upper garments, that they might be the readier to do that execution, and carry the heavier stones; as Act 7:58 . They might also cast or rend them off, in sign of grief and detestation of Paul’ s (supposed) blasphemy.

Threw dust into the air out of raging madness, having no stones at present in that place to throw at him; or stamping on the ground first with their feet, and taking thence the loosened earth, threw it up, to show that Paul had sinned against heaven, and provoked the God who dwells there; and that he was not worthy to tread on the earth, which, as well as they could, they took from him.

Poole: Act 22:24 - The chief captain // The castle // By scourging

The chief captain of whom, Act 21:31 .

The castle or fort, called Antonia, as in Act 21:34 .

By scourging or torturing, (being put to the question, as the French expression is, agreeable to the Greek word here used), which went no further than by scourging; which was for this purpose used upon the blessed body of our Saviour, Mat 27:26 . The chief captain took it for granted that he was some notorious malefactor whom all cried out against injuriously, accounting vox populi to be vox Dei; and because in that confusion he could not know the certainty from his accusers, he would wrest a confession out of St. Paul, whom they accused.

Poole: Act 22:25 - They bound him with thongs // Is it lawful for you to scourge a man that is a Roman, and uncondemned?

They bound him with thongs they who were to be scourged were bound to a post or column (amongst the Jews) of a cubit and a half high, inclining downwards upon it; and these thongs were such wherewith they bound Paul to this column or pillar; and with such also they intended to scourge him.

Is it lawful for you to scourge a man that is a Roman, and uncondemned? that is, it is not lawful to scourge a Roman; much less, uncondemned: See Poole on "Act 16:37" . This latter, the laws of no nation that was civilized did ever allow.

Poole: Act 22:26

There were several centurions under one chief captain, or chiliarch, as there are several captains under one colonel; and this centurion might be deputed to examine Paul. The reason why they presently desisted from binding Paul, and informed the commander-in-chief of what he had alleged, might be, because as it was very penal to challenge this privilege falsely, so it was treason for any to deny it to such to whom it was due.

Poole: Act 22:27

It is very reasonable that a good man should make use of such lawful privileges as the place in which he lives doth afford, and in his condition may be allowed. And it is part of that wisdom our Saviour does recommend, if it does not destroy the innocence of the dove, Mat 10:16 .

Poole: Act 22:28 - I was free born

The historian relates, that the emperor Claudius sold this privilege to such foreigners as had not by any notable service merited to have it conferred upon them. At first it cost them very much to obtain it, as it did this chief captain; but afterwards it was more cheap and contemptible.

I was free born though Paul was born of Hebrew parents, yet he was born at Tarsus, to the natives of which town Augustus had given this privilege, for the assistance that the citizens afforded him in his wars with Brutus and Cassius; or, as some will have it, for favouring of Julius Caesar, this privilege was granted unto that place by him: and they, on the other side, to continue the sense of his favour, caused their town to be called Juliopolis, or the city of Julius.

Poole: Act 22:29 - They departed from him // The chief captain also was afraid

They departed from him who had bound him, and would have scourged him.

The chief captain also was afraid the crime of breaking the privileges of the Roman citizens being accounted no less than treason, and a sin, as they called it, against the majesty of that people; as afterwards it was as great an offence against their emperors.

Poole: Act 22:30 - He loosed him from his bands // The chief priests

He loosed him from his bands that he might not continue, after knowledge, in that (accounted) crime of binding a Roman citizen; as also that Paul might speak with the greater liberty and freedom in his own defence.

The chief priests the chief of the four and twenty courses amongst the priests, according to their families, or such as in place and dignity did excel in the sanhedrim.

Haydock: Act 22:1 - Hear ye the account

Hear ye the account. [1] In the Greek, to the apology, or defence. (Witham) ---

St. Paul, in this exordium, as also in Acts vii. 2. shews himself not ignorant of the art of pleading. He adds the name of Fathers, supposing there may be some of his hearers of senatorial dignity, and others deserving the title for their rank and age. (Mat. Pol.)

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[BIBLIOGRAPHY]

Quam reddo rationem, Greek: akousate...tes apologias.

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Haydock: Act 22:3

The scholars sat much below their master; and the nearest the master were such as had made the greatest proficiency. (Philo de Essenis)

Haydock: Act 22:4 - This way

This way. That is, the Christian faith, which now I profess. (Witham)

Haydock: Act 22:5 - As the high priest doth bear me witness

As the high priest doth bear me witness. That is, as the letters which he gave me, bear witness. (Witham)

Haydock: Act 22:9 - Heard not the voice

Heard not the voice. To reconcile this with chap. ix. ver. 7. where it is said that they heard the voice; it may be answered that they heard a noise, and a voice, but heard it not distinctly, nor so as to understand the words. (Witham) ---

They heard not the voice of him who spoke to the apostle, but they heard the latter speak; (Acts ix. 7.) or perhaps they heard a noise, which they could not understand. They perhaps heard the voice of Paul answering, but not that of Christ complaining.

Haydock: Act 22:14 - Shouldst...see the Just One

Shouldst...see the Just One. Our Saviour appeared to St. Paul, as it is said; (chap. ix. 7.) and he is divers times, both in the Prophets and in the Testament, called the Just One. (Witham) ---

To see and hear the Just One; Him, who is just by excellence, that you also may prove a witness of his resurrection from the dead.

Haydock: Act 22:16 - Wash // Calling upon his name

Wash, &c. The contrition and charity of St. Paul had, no doubt, merited for him the remission of his sins at the moment of his conversion. Still were these effects to be attributed to the desire of the sacrament of baptism, without which the council of Trent defines that the forgiveness of sins, and the punishment due to them, are not obtained. It likewise added a new degree of lustre to his innocence and purity. (Tirinus) ---

Calling upon his name. In such manner, says St. John Chrysostom, (hom. xlvii.) as we invoke the only true God; and as we invoke the saints, and pray to them, that they may pray for us. (Witham)

Haydock: Act 22:17 - To Jerusalem...that I was in a trance

To Jerusalem...that I was in a trance. This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third heaven, as he tells the Corinthians, 1 Corinthians xv. 9. (Witham)

Haydock: Act 22:20 - Of Stephen, thy witness

Of Stephen, thy witness. Or thy martyr, as the Greek word signifies. (Witham)

Haydock: Act 22:21

Hence we see that not only principals, but all that consent to the persecution of God's servants for the cause of religion, do highly offend; and this St. Paul mentions here, that the mercy of God may be more remarkably glorified in him hereby. (Bristow)

Haydock: Act 22:22 - This word

This word. That is, until he told them that God had sent him to preach to the Gentiles, whom they could not bear to hear preferred before themselves. Not that the Jews forbad preaching to the Gentiles; on the contrary, our Saviour reproached the Pharisees, that they would go over land and sea for the sake of making one proselyte. They were likewise enraged that St. Paul had not laid on the Gentiles the heavy yoke of the law. (Calmet) ---

Hence they exclaim: take away this wicked man from amongst us, for it is a sin to let him live. (Bible de Vence)

Haydock: Act 22:23 - Threw off their garments

Threw off their garments. Or pulling them open to shew themselves ready to stone him. (Witham) ---

This is nicely descriptive of the fury of a populace, who, when unable to vent their rage in some more effectual way, indignantly throw into the air, and against the object of their indignation, such harmless trifles as dust, clothes, &c. (Menochius)

Haydock: Act 22:25 - A Roman

A Roman. That is, a Roman citizen, a freeman of Rome. (Witham) ---

The apostle, on this occasion, not to injure the faith of some weak Christians, who might be scandalized at his public disgrace, prevents the scourging, which on another occasion he patiently submitted to. By the thongs he was probably bound to a pillar; (Tirinus) or being tied hand and foot, was stretched on the ground, with his face downwards. This was frequently done among the Romans. (Calmet) ---

See also Gretser de cruce, lib. i. chap. 10; who declares that it was the Roman custom to bind to a stake or pillar, such as were condemned to be flogged.

Haydock: Act 22:28

Civilitatem; that is, Civitatem, Græce, Greek: politeian, the rights of citizenship. These privileges were granted by Antonius to the city of Tarsus. (Appianus civilium 5.)

Haydock: Act 22:29

The same law which forbad a Roman citizen to be scourged, forbad him also to be bound. (St. Augustine, lib. i. de Serm. Dni. chap. 29.) ---

It was under Claudius that the abuse of buying the freedom of Rome was introduced. At first the name of a Roman was esteemed much, and bought at a great price. Now (such is the emptiness and vanity of titles) it is refused, and despised; nay, it is fled from, and reckoned disgraceful. (Silvian. De Gubern. Dei, lib. v.) ---

If St. Paul, on this occasion, makes use of his privilege, it is not that he was unprepared, or afraid to die for Christ; but because it was lawful to use ordinary means to extricate himself from difficulties, and preserve himself for future services to religion. (Denis the Carthusian)

Gill: Act 22:1 - Men, brethren, and fathers // hear ye my defence, which I make now unto you

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.

Gill: Act 22:2 - And when they heard that he spake in the Hebrew tongue to them // they kept the more silence // and he saith

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.

Gill: Act 22:3 - I am verily a man which am a Jew // born in Tarsus, a city in Cilicia // yet brought up in this city // at the feet of Gamaliel // and taught according to the perfect law of the fathers // And was zealous towards God // as ye all are this day

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, בעפר רגליהם, "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.

Gill: Act 22:4 - And I persecuted this way unto the death // binding and delivering into prisons, both men and women

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.

Gill: Act 22:5 - As also the high priest doth bear me witness // and all the estate of the elders // from whom also I received letters unto the brethren // and went to Damascus to bring them which were there bound unto Jerusalem, for to be punished

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.

Gill: Act 22:6 - And it came to pass, that as I made my journey // and was come nigh unto Damascus // about noon // suddenly there shone from heaven a great light round about me

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.

Gill: Act 22:7 - And I fell unto the ground // And heard a voice, saying unto me, Saul, Saul, why persecutest thou me?

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.

Gill: Act 22:8 - And I answered, who art thou, Lord

And I answered, who art thou, Lord?.... See Gill on Act 9:5.

Gill: Act 22:9 - And they that were with me saw indeed the light // and were afraid // but they heard not the voice of him that spake to me

And 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.

Gill: Act 22:10 - And I said, what shall I do, Lord

And I said, what shall I do, Lord?.... See Gill on Act 9:6.

Gill: Act 22:11 - And when I could not see for the glory of that light // being led by the hand of them that were with me, I came unto Damascus

And 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.

Gill: Act 22:12 - And one Ananias, a devout man according to the law // Having a good report of all the Jews that dwelt there

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.

Gill: Act 22:13 - Came unto me // and said unto me, brother Saul // receive thy sight // and the same hour I looked up upon him

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.

Gill: Act 22:14 - And he said, the God of our fathers hath chosen thee // that thou shouldest know his will // and see that just One // And shouldest hear the voice of his mouth

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.

Gill: Act 22:15 - For thou shalt be his witness unto all men // of what thou hast seen and heard

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.

Gill: Act 22:16 - And now why tarriest thou // arise, and be baptized // calling on the name of the Lord

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.

Gill: Act 22:17 - And it came to pass, that when I was come again to Jerusalem // even while I prayed in the temple // I was in a trance

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 2Co 12:2 is not certain, though probable.

Gill: Act 22:18 - And I saw him saying unto me // make haste, and get thee quickly out of Jerusalem // for they will not receive thy testimony concerning me

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.

Gill: Act 22:19 - And I said, Lord, they know, that I imprisoned // and beat in every synagogue them that believed on thee

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.

Gill: Act 22:20 - And when the blood of thy martyr Stephen was shed // I also was standing by // and consenting unto his death // and kept the raiment

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.

Gill: Act 22:21 - And he said unto me, depart // for I will send thee far hence unto the Gentiles

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.

Gill: Act 22:22 - And they gave him audience unto this word // and then lift up their voices // and said, away with such a fellow from the earth // for it is not fit that he should live

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.

Gill: Act 22:23 - And as they cried out // and cast off their clothes // and threw dust into the air

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.

Gill: Act 22:24 - The chief captain commanded him to be brought into the castle // and bade that he should be examined by scourging // that he might know wherefore they cried so against him

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.

Gill: Act 22:25 - And as they bound him with thongs // Paul said unto the centurion that stood by // is it lawful for you to scourge a man that is a Roman, and uncondemned

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.

Gill: Act 22:26 - When the centurion heard that // he went and told the chief captain; what Paul had said: saying, take heed what thou dost // for this man is a Roman

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.

Gill: Act 22:27 - Then the chief captain came, and said unto him // tell me, art thou a Roman // he said yea

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.

Gill: Act 22:28 - And the chief captain answered, with a great sum obtained I this freedom // and Paul said, but I was free born

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.

Gill: Act 22:29 - Then straightway they departed from him, which should have examined him // and the chief captain also was afraid after he knew that he was a Roman // and because he had bound him

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.

Gill: Act 22:30 - On the morrow // he loosed him from his bands // and commanded the chief priests, and all the council to appear // and brought Paul down // and set him before them

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.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Act 22:1

¹ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

² tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

NET Notes: Act 22:2

¹ tn ἀκούσαντες (akousante") has been taken temporally.

² tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

³ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

⁴ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

⁵ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

sn This is best taken as a parenthetical note by the author.

⁶ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

NET Notes: Act 22:3

¹ tn Grk “a Jewish man.”

² tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

³ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

⁴ tn Grk “strictly at the feet of” (an idiom).

⁵ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

⁶ tn Or “our forefathers.”

⁷ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

⁸ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

NET Notes: Act 22:4

¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

² sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

³ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

⁴ tn Grk “binding.” See Acts 8:3.

⁵ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

NET Notes: Act 22:5

¹ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

² tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

³ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

⁵ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

⁶ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

⁷ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Act 22:6

¹ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “going and nearing Damascus.”

sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

³ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

⁵ tn Or “shone.”

NET Notes: Act 22:7

¹ tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”

NET Notes: Act 22:9

¹ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

NET Notes: Act 22:10

¹ tn Grk “So I said.”

² tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

³ tn Grk “about all things.”

⁴ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

NET Notes: Act 22:11

¹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

² tn Or “brightness”; Grk “glory.”

³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

NET Notes: Act 22:12

¹ tn Grk “a certain Ananias.”

² sn The law refers to the law of Moses.

³ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

NET Notes: Act 22:13

¹ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

⁴ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

⁵ tn Grk “I looked up to him.”

NET Notes: Act 22:14

¹ tn Or “forefathers”; Grk “fathers.”

sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

³ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁴ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

⁵ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

NET Notes: Act 22:15

¹ tn Or “a witness to him.”

sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

² tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

NET Notes: Act 22:16

¹ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

² tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

³ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

⁴ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

NET Notes: Act 22:17

¹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

NET Notes: Act 22:18

¹ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

NET Notes: Act 22:19

¹ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

² tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

sn See the note on synagogue in 6:9.

NET Notes: Act 22:20

¹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

² sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

³ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁴ tn Or “outer garments.”

sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

⁵ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

NET Notes: Act 22:21

¹ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

NET Notes: Act 22:22

¹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

² tn Grk “until this word.”

sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

³ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

⁴ tn Grk “and said.”

⁵ tn Grk “this one.”

⁶ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

NET Notes: Act 22:23

¹ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

² tn Or “outer garments.”

sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

³ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

NET Notes: Act 22:24

¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

⁴ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

⁶ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

NET Notes: Act 22:25

¹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

² sn See the note on the word centurion in 10:1.

³ tn The word “citizen” is supplied here for emphasis and clarity.

⁴ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

NET Notes: Act 22:26

¹ sn See the note on the word centurion in 10:1.

² tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

⁴ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

⁵ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

⁶ tn The word “citizen” is supplied here for emphasis and clarity.

NET Notes: Act 22:27

¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

² tn Grk “and said to.”

³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

⁴ tn The word “citizen” is supplied here for emphasis and clarity.

⁵ tn Grk “He said.”

NET Notes: Act 22:28

¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

² sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

³ tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

⁴ tn The word “citizen” is supplied here for emphasis and clarity.

sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

⁵ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

NET Notes: Act 22:29

¹ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

⁴ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

⁵ tn The word “citizen” is supplied here for emphasis and clarity.

⁶ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

NET Notes: Act 22:30

¹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

² tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

⁴ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

⁵ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

Geneva Bible: Act 22:3

^{( 1 )} I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the ^{( a )} feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

^{( 1 )} Paul, making a short declaration of his former life, proves both his calling and doctrine to be from God.

^{( a )} That is, his daily hearer: the reason of this speech is this: those who teach commonly sit in the higher place, speaking to their students who sit upon benches beneath, and therefore he says "at the feet of Gamaliel".

Geneva Bible: Act 22:20

And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that ^{( b )} slew him.

^{( b )} This is properly spoken, for Steven was murdered by a bunch of cutthroats, not by order of justice, but by open force: for at that time the Jews could not put any man to death by law.

Geneva Bible: Act 22:22

^{( 2 )} And they gave him audience unto this word, and [then] lifted up their voices, and said, Away with such a [fellow] from the earth: for it is not fit that he should live.

^{( 2 )} Resolute and stubborn pride will neither embrace the truth itself, neither allow others to receive it.

Geneva Bible: Act 22:23

And as they ^{( c )} cried out, and cast off [their] clothes, and threw dust into the air,

^{( c )} The description of a seditious tumult, and of a foolish and mad multitude.

Geneva Bible: Act 22:24

^{( 3 )} The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.

^{( 3 )} The wisdom of the flesh does not consider what is just, but what is profitable, and in addition takes into account the profit that can be gained, according as it presently appears.

Geneva Bible: Act 22:25

^{( 4 )} And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?

^{( 4 )} There is no reason why we may not use those lawful means which God gives us in order to repel or prevent an injury.

Geneva Bible: Act 22:29

Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was ^{( d )} a Roman, and because he had bound him.

^{( d )} Not by nation, but by the law of his city of birth.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Act 22:6-16 - A Libation To Jehovah

Paul On His Own Conversion

And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me? 8. And I answered, Who art Thou, Lord? And He said unto me, I am Jesus of Nazareth, whom thou persecutest. 9. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me. 10. And I said, What shall I do, Lord! And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. 11. And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. 12. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, 13. Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. 14. And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. 15. For thou shalt be His witness unto all men of what thou hast seen and heard. 16. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.'--Acts 22:6-16.

WE follow Paul's example when we put Jesus' appearance to him from heaven in a line with His appearances to the disciples on earth. Last of all, He appeared to me also.' But it does not follow that the appearances are all of the same kind, or that Paul thought that they were. They were all equally real, equally objective,' equally valid proofs of Jesus' risen life. On two critical occasions Paul told the story of Jesus' appearance as his best Apologia.' I saw and heard Him, and that revolutionised my life, and made me what I am.' The two accounts are varied, as the hearers were, but the differences are easily reconciled, and the broad facts are the same in both versions, and in Luke's rendering in Luke 9.

A favourite theory in some quarters is that Paul's conversion was not sudden, but that misgivings had been working in him ever since Stephen's death. Surely that view is clean against facts. Persecuting its adherents to the death is a strange result of dawning belief in this way.' Paul may be supposed to have known his state of mind as well as a critic nineteen centuries off does, and he had no doubt that he set out from Jerusalem a bitter hater of the convicted impostor Jesus, and stumbled into Damascus a convinced disciple because he had seen and heard Him. That is his account of the matter, which would not have been meddled with if the meddlers had not taken offence at the supernatural element.' We note the emphasis which Paul puts on the suddenness of the appearance, implying that the light burst all in a moment. A little bit of personal reminiscence comes up in his specifying the time as about noon,' the brightest hour. He remembers how the light outblazed even the blinding brilliance of a Syrian noontide. He insists too on the fact that his senses were addressed, both eye and ear. He saw the glory of that light, and heard the voice. He does not say here that he saw Jesus, but that he did so is clear from Ananias' words, to see the Righteous One' (Acts 22:14), and from 1 Corinthians 15:8. Further, he makes it very emphatic that the vision was certified as no morbid fancy of his own, but yet was marked as meant for him only, by the double fact that his companions did share in it, but only in part. They did see the light, but not the Righteous One'; they did hear the sound of the voice, but not so as to know what it said. The difference between merely hearing a noise and discerning the sense of the words is probably marked by the construction in the Greek, and is certainly to be understood.

The blaze struck all the company to the ground (Acts 26:14). Prone on the earth, and probably with closed eyes, their leader heard his own name twice sounded, with appeal, authority, and love in the tones. The startling question which followed not only pierced conscience, and called for a reasonable vindication of his action, but flashed a new light on it as being persecution which struck at this unknown heavenly speaker. So the first thought in Saul's mind is not about himself or his doings but about the identity of that Speaker. Awe, if not actual worship, is expressed in addressing Him as Lord. Wonder, with perhaps some foreboding of what the answer would be, is audible in the question, Who art Thou?' Who can imagine the shock of the answer to Saul's mind? Then the man whom he had thought of as a vile apostate, justly crucified and not risen as his dupes dreamed, lived in heaven, knew him, Saul, and all that he had been doing, was apparelled in celestial light,' and yet in heavenly glory was so closely identified with these poor people whom he had been hunting to death that to strike them was to hurt Him! A bombshell had burst, shattering the foundation of his fortifications. A deluge had swept away the ground on which he had stood. His whole life was revolutionised. Its most solid elements were dissolved into vapour, and what he had thought misty nonsense was now the solid thing. To find a why' for his persecuting was impossible, unless he had said (what in effect he did say), I did it ignorantly.' When a man has a glimpse of Jesus exalted to heaven, and is summoned by Him to give a reason for his life of alienation, that life looks very different from what it did, when seen by dimmer light. Clothes are passable by candle-light that look very shabby in sunshine. When Jesus comes to us, His first work is to set us to judge our past, and no man can muster up respectable answers to His question, Why? for all sin is unreasonable, and nothing but obedience to Him can vindicate itself in His sight.

Saul threw down his arms at once. His characteristic impetuosity and eagerness to carry out his convictions impelled him to a surrender as complete as his opposition. The test of true belief in the ascended Jesus is to submit the will to Him, to be chiefly desirous of knowing His will, and ready to do it. Who art Thou, Lord? should be followed by What shall I do, Lord?

Blind Saul, led by the hand into the city which he had expected to enter so differently, saw better than ever before. The glory of that light' blinds us to things seen, but makes us able to see afar off the only realities, the things unseen. Speaking to Jews, as here, Paul described Ananias as a devout adherent of the law, in order to conciliate them and to suggest his great principle that a Christian was not an apostate but a complete Jew. To Agrippa he drops all reference to Ananias as irrelevant, and throws together the words on the road and the commission received through Ananias as equally Christ's voice. Here he lays stress on his agency in restoring sight, and on his message as including two points--that it was the God of our fathers' who had appointed' the vision, and that the purpose of the vision was to make Saul a witness to all men. The bearing of this on the conciliatory aim of the discourse is plain. We note also the precedence given in the statement of the particulars of the vision to knowing his will '--that was the end for which the light and the voice were given. Observe too how the twofold evidence of sense is signalised, both in the reference to seeing the Righteous One and to hearing His voice and in the commission to witness what Saul had seen and heard. The personal knowledge of Jesus, however attained, constitutes the qualification and the obligation to be His witness. And the convincing testimony is when we can say, as we all can say if we are Christ's, That which we have heard, that which we have seen with our eyes, that, declare we unto you.'

Maclaren: Act 22:17-30 - A Libation To Jehovah

Rome Protects Paul

And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance; 18. And saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: 20. And when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. 21. And He said unto me, Depart: for I will send thee far hence unto the Gentiles. 22. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. 23. And as they cried out, and cast off their clothes, and threw dust into the air, 24. The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him. 25. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? 26. When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman. 27. Then the chief captain came, and said, Tell me, art thou a Roman? He said, Yea. 28. And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. 29. Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. 30. On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.'--Acts 22:17-30.

THE threatened storm soon burst on Paul in Jerusalem. On the third day after his arrival he began the ceremonial recommended by the elders to prove his adherence to the law. Before the seven days during which it lasted were over the riot broke out, and he was saved from death only by the military tribune hurrying down to the Temple and dragging him from the mob.

The tribune's only care was to stamp out a riot, and whether the victim was that Egyptian' or not, to prevent his being murdered. He knew nothing, and cared as little, about the grounds of the tumult, but he was not going to let a crowd of turbulent Jews take the law into their own hands, and flout the majesty of Roman justice. So he lets the nearly murdered man say his say and keeps the mob off him. It was a strange scene, below, the howling zealots; above, on the stairs, the Christian apologist, guarded from his countrymen by a detachment of legionaries; and the assembly presided over by a Roman tribune.

It is very characteristic of Paul that he thought that his own conversion was the best argument that he could use with his fellow-Israelites. So he tells his story, and this section strikes into his speech at the point where he is coming to very thin ice indeed, and is about to vindicate his work among the Gentiles by declaring that it was done in obedience to a command from heaven. We need not discuss the date of the trance, whether it was in his first visit to Jerusalem after his conversion or, as Ramsay strongly argues, is to be put at the visit mentioned in Acts 11:30 and Acts 12:25.

We note the delicate, conciliatory skill with which he brings out that his conversion had not made him less a devout worshipper in the Temple, by specifying it as the scene of the trance, and prayer as his occupation then. The mention of the Temple also invested the vision with sanctity.

Very noticeable too is the avoidance of the name of Jesus, which would have stirred passion in the crowd. We may also observe that the first words of our Lord, as given by Paul, did not tell him whither he was to go, but simply bade him leave Jerusalem. The full announcement of the mission to the Gentiles was delayed both by Jesus to Paul and by Paul to his brethren. He was to get quickly out of Jerusalem'; that was tragic enough. He was to give up working for his own people, whom he loved so well. And the reason was their rooted incredulity and their hatred of him. Other preachers might do something with them, but Paul could not. They will not receive testimony of thee.

But the Apostle's heart clung to his nation, and not even his Lord's command was accepted without remonstrance. His patriotism led him to the verge of disobedience, and encouraged him to put in his But, Lord,' with boldness that was all but presumption. He ventures to suggest a reason why the Jews would, as he thinks, receive his testimony. They knew what he had been, and they must bethink themselves that there must be something real and mighty in the power which had turned his whole way of thinking and living right round, and made him love all that he had hated, and count all that he had prized' but dung.' The remonstrance is like Moses', like Jeremiah's, like that of many a Christian set to work that goes against the grain, and called to relinquish what he would fain do, and do what he would rather leave undone.

But Jesus does not take His servants' remonstrances amiss, if only they will make them frankly to Him, and not keep muttering them under their breath to themselves. Let us say all that is in our hearts. He will listen, and clear away hesitations, and show us our path, and make us willing to walk in it. Jesus did not discuss the matter with Paul, but reiterated the command, and made it more pointed and clear; and then Paul stopped objecting and yielded his will, as we should do. When he would not be persuaded, we ceased, saying, The will of the Lord be done.' The Apostle had kept from the obnoxious word as long as he could, but it had to come, and he tells the enraged listeners at last, without circumlocution, that he is the Apostle of the Gentiles, that Jesus has made him so against his will, and that therefore he must do the work appointed him, though his heart-strings crack with seeming to be cold to Israel.

The burst of fury, expressed in gestures which anybody who has ever seen two Easterns quarrelling can understand, looks fitter for a madhouse than an audience of men in their senses. They yelled and tore their garments (and their beards, no doubt), and clutched handfuls of dust and tossed it in the air, like Shimei cursing David. What a picture of frenzied hate! And what was it all for? Because Gentiles were to be allowed to share in Israel's privileges. And what were the privileges which they thus jealously monopolised? The favour and protection of the God who, as their own prophets had taught them, was the God of the whole earth, and revealed Him to Israel that Israel might reveal Him to the world.

The less they entered into the true possession of their heritage, the more savagely they resented sharing it with the nations. The more their prerogative became a mere outward thing, the more they snarled at any one who proposed to participate in it. To seek to keep religious blessings to one's self is a conclusive proof that they are not really possessed. If we have them we shall long to impart them. Formal religionists always dislike missionary enterprise.

The tribune no doubt had been standing silently watching, in his strong, contemptuous Roman way, the paroxysm of rage sweeping over his troublesome charge. Of course he did not understand a word that the culprit had been saying, and could not make out what had produced the outburst. He felt that there was something here that he had not fathomed, and that he must get to the bottom of. It was useless to lay hold of any of these shrieking maniacs and try to get a reasonable word out of them. So he determined to see what he could make of the orator, who had already astonished him by traces of superior education, and was evidently no mere vulgar firebrand or sedition-monger. He might have tried gentler means of extracting the truth than scourging, but that process of examination,' as it is flatteringly called, was common, and has not been antiquated for so many centuries that we need wonder at this Roman officer using it.

Paul submitted, and was already tied up to some whipping-post, in an attitude which would expose his back to the lash, when he quietly dropped, to the inferior officer detailed to superintend the flogging, the question which fell like a bombshell. Possibly the Apostle had not known what the soldiers were ordered to do with him till he was tied up. We cannot tell why he did not plead his citizenship sooner. But we may remember that at Philippi he did not plead it at all till after the scourging. Why he delayed so long in the present instance, and why he at last spoke the magic words, I am a Roman citizen,' we cannot say. But we may gather the two lessons that Christ's servants are often wise in submitting silently to wrongs, and that they are within their rights in availing themselves of legal defences against illegal treatment. Whether silence or protest is the more expedient must be determined in each case by conscience, guided by the sought-for guidance of the enlightening Spirit. The determining consideration should be, Which course will best glorify my Master?

The information brought the tribune in haste to the place where the Apostle was still tied up. The tables were turned indeed. His brief answer, Yea,' was accepted at once, for to claim the sacred name of Roman falsely would have been too dangerous, and no doubt Paul's bearing impressed the tribune with a conviction of his truthfulness. A hint of contempt and doubt lies in his remark that he had paid dearly for the franchise, which remark implies, Where did a poor man like you get the money then? A shameful trade in selling citizens' rights was carried on in the degraded days of the Empire by underlings at court, and no doubt the tribune had procured his citizenship in that way. Paul's answer explains that he was born free, and so was above his questioner.

That discovery put an end to all thought of scourging. Paul was at once liberated, and the tribune, terrified that he might be reported, seeks to repair his error and changes his tactics, retaining Paul for safety in the castle, and summoning the Sanhedrim, to try to find out more of this strange affair through them. The great council of the nation had sunk low indeed when it had to obey the call of a Roman soldier.

Thus once more, as so continually in the Acts, Rome is friendly to the Christian teachers and saves them from Jewish fury. To point out that early protection and benevolent sufferance is one purpose of the whole book. The days of Roman persecution had not yet come. The Empire was favourable to Christianity, not only because its officials were too proud to take interest in petty squabbles between two sects of Jews about their absurd superstitions, but reasons of political wisdom combined with supercilious indifference to bring about this attitude.

The strong hand of Rome, too, if it crushed national independence, also suppressed violence, kept men from flying at each other's throats, spread peace over wide lands, and made the journeyings of Paul and the planting of the early Christian Churches possible. It was a God-appointed, though an imperfect, and in some aspects, mischievous unity, and prepared the way for that higher form of unity realised in the Church which finally shattered the coarser Empire which had at first sheltered it. The Caesars were doing God's work when they were following their own lust of empire. They were yoked to Christ's chariot, though unwitting and unwilling. To them, as truly as to Cyrus, might the divine voice have said, I girded thee, though thou hast not known Me.'

MHCC: Act 22:1-11

The apostle addressed the enraged multitude, in the customary style of respect and good-will. Paul relates the history of his early life very particularly; he notices that his conversion was wholly the act of God. Condemned sinners are struck blind by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews. Convinced sinners are struck blind as Paul was, not by darkness, but by light. They are for a time brought to be at a loss within themselves, but it is in order to their being enlightened. A simple relation of the Lord's dealings with us, in bringing us, from opposing, to profess and promote his gospel, when delivered in a right spirit and manner, will sometimes make more impression that laboured speeches, even though it amounts not to the full proof of the truth, such as was shown in the change wrought in the apostle.

MHCC: Act 22:12-21

The apostle goes on to relate how he was confirmed in the change he had made. The Lord having chosen the sinner, that he should know his will, he is humbled, enlightened, and brought to the knowledge of Christ and his blessed gospel. Christ is here called that Just One; for he is Jesus Christ the righteous. Those whom God has chosen to know his will, must look to Jesus, for by him God has made known his good-will to us. The great gospel privilege, sealed to us by baptism, is the pardon of sins. Be baptized, and wash away thy sins; that is, receive the comfort of the pardon of thy sins in and through Jesus Christ, and lay hold on his righteousness for that purpose; and receive power against sin, for the mortifying of thy corruptions. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. The great gospel duty, to which by our baptism we are bound, is, to seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. God appoints his labourers their day and their place, and it is fit they should follow his appointment, though it may cross their own will. Providence contrives better for us than we do for ourselves; we must refer ourselves to God's guidance. If Christ send any one, his Spirit shall go along with him, and give him to see the fruit of his labours. But nothing can reconcile man's heart to the gospel, except the special grace of God.

MHCC: Act 22:22-30

The Jews listened to Paul's account of his conversion, but the mention of his being sent to the Gentiles, was so contrary to all their national prejudices, that they would hear no more. Their frantic conduct astonished the Roman officer, who supposed that Paul must have committed some great crime. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all trials and punishments which might force him to confess himself guilty. The manner of his speaking plainly shows what holy security and serenity of mind he enjoyed. As Paul was a Jew, in low circumstances, the Roman officer questioned how he obtained so valuable a distinction; but the apostle told him he was free born. Let us value that freedom to which all the children of God are born; which no sum of money, however large, can purchase for those who remain unregenerate. This at once put a stop to his trouble. Thus many are kept from evil practices by the fear of man, who would not be held back from them by the fear of God. The apostle asks, simply, Is it lawful? He knew that the God whom he served would support him under all sufferings for his name's sake. But if it were not lawful, the apostle's religion directed him, if possible, to avoid it. He never shrunk from a cross which his Divine Master laid upon his onward road; and he never stept aside out of that road to take one up.

Matthew Henry: Act 22:1-2

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! 1Co 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.

Matthew Henry: Act 22:3-21

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, 1Co 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, 1Co 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, 1Co 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.

Matthew Henry: Act 22:22-30

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? 2Ch 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, 1Ti 2:1, 1Ti 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.

Barclay: Act 22:1-10 - "THE DEFENCE OF EXPERIENCE"

Paul's defence to the mob who are out for his blood is not to argue but to relate a personal experience; and a personal experience is the most unanswerable argument on earth. This defence is in essence a paradox. It stresses two things.

(i) It stresses Paul's identity with the people to whom he is speaking. He was a Jew and that he never forgot (compare 2Co 11:22; Phi 3:4-5). He was a man of Tarsus and Tarsus was no mean city. It was one of the great ports of the Mediterranean, standing at the mouth of the River Cydnus and being the terminus of a road which came all across Asia Minor from the far-off Euphrates. It was one of the greatest university cities of the ancient world. He was a rabbi, trained at the feet of Gamaliel who had been "the glory of the Law," and who had died only about five years before. He had been a persecutor in his zeal for the ancestral ways. On all these points Paul was entirely at one with the audience to which he was speaking.

(ii) It stresses the difference between Paul and his audience. The root difference was that he saw Christ as the Saviour of all men and God as the lover of all men. His audience saw God as the lover only of the Jews. They sought to hug the privileges of God to themselves and regarded the man who would spread them abroad as a blasphemer. The difference was that Paul had met Christ face to face.

In one sense Paul was identified with the men to whom he spoke; in another he was separated from them. It is like that with the Christian. He lives in the world but God has separated him and consecrated him to a special task.

Barclay: Act 22:11-21 - "PAUL CONTINUES HIS LIFE STORY"

Once again Paul is stressing, to begin with, his identity with his audience. When he reached Damascus, the man who instructed him was Ananias, a devotee of the Law whom the Jews knew to be a good man. Paul is stressing the fact that he had not come to destroy the ancestral faith but to fulfil it. Here we have one of Luke's telescoped narratives. When we read along with this Ac 9 and Gal 1 , we find that it was really three years afterwards that Paul went up to Jerusalem, after his visit to Arabia and his witnessing in Damascus.

In Ac 9 we were told that he left Jerusalem because he was in danger of his life from the enraged Jews; here we are told he left because of a vision. There is no real contradiction; it is the same story told from different points of view. The point Paul makes is that he did not want to leave the Jews. When God told him to do so, Paul argued. He said that his previous record would be bound to make his change all the more impressive to the Jews; but God said that the Jews would never listen to him and to the Gentiles he must go.

There is a certain wistfulness here. As with his Master, Paul's own would not receive him (Joh 1:11). He is literally saying, "I had a priceless gift for you but you would not take it; so it was offered to the Gentiles."

Act 22:14is a summary not only of the life of Paul but also of the Christian life. There are three items in it. (i) To know the will of God. It is the first aim of the Christian to know God's will and to obey it. (ii) To see the Just One. It is the aim of the Christian daily to walk in the presence of the Risen Lord. (iii) To hear God's voice. It was said of a great preacher that in his preaching he paused ever and again as if listening for a voice. The Christian is ever listening for the voice of God above the voices of the world to tell him where to go and what to do.

Barclay: Act 22:22-30 - "THE EMBITTERED OPPOSITION"

It was the mention of Gentiles which set the mob ablaze again. It was not that the Jews objected to the preaching to the Gentiles; what they objected to was that the Gentiles were being offered privileges before they first accepted circumcision and the Law. If Paul had preached the yoke of Judaism to the Gentiles all would have been well; it was because he preached the grace of Christianity to them that the Jews were enraged. They took the common way of showing their disapproval; they shouted and waved their garments and threw dust in the air, in the fashion of the east.

The commander did not understand Aramaic and did not know what Paul had said; but one thing he did understand--he must not allow a riot and must deal at once with any man likely to cause a riot. So he determined to examine Paul under scourging. This was not a punishment; it was simply the most effective way of extracting either the truth or a confession. The scourge was a leather whip studded at intervals with sharp pieces of bone and lead. Few men survived it in their right senses and many died under it.

Then Paul spoke. Cicero had said, "It is a misdeed for a Roman citizen to be bound; it is a crime for him to be beaten; it is almost as bad as to murder a father to kill him." So Paul stated that he was a citizen. The commander was terrified. Not only was Paul a citizen; he was born free, whereas the commander had had to purchase his freedom. The commander knew that he had been on the verge of doing something which would have involved certainly his dismissal and not improbably his execution. So he loosed Paul and determined to confront him with the Sanhedrin in order to get to the bottom of this trouble.

There were times when Paul was ready to stand on his dignity; but it was never for his own sake. He knew his task was not yet done; gladly he would one day die for Christ but he was too wise a man to throw his life away just yet.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 19:21--Rom 1:1

D. The extension of the church to Rome 19:21-28:31

"The panel is introduced by the programmatic statement of 19:21-22 and concludes with the summary statement of 28:31. Three features immediately strike the reader in this sixth panel: (1) the disproportionate length of the panel, including one-third of the total material of Acts; (2) the prominence given the speeches of Paul in his defense; and (3) the dominance of the we' sections in the narrative portions (cf. 20:5-15; 21:1-18; 27:1-28:16). It cannot be said that the length is related to the theological significance of the material presented. It seems rather to be related to the apologetic purpose of Luke, particularly in the five defenses, and to the eyewitness character of the narrative with its inevitable elaboration of details (cf. the Philippian anecdotes of 16:11-40). The events narrated here span the time from approximately 56 through 62."⁷⁸⁷

"This ending of the Acts forms a striking parallel to the ending of the [third] Gospel. There the passion of the Lord with all its immediate preparation is related in great detail; so here the passion' of Paul is on a scale altogether disproportionate to the rest of the book. The Acts however does not end in fact with S. Paul's death, but with a condition of renewed life; similarly at the end of Part I the passion' of S. Peter had ended with a deliverance. Thus in each case there is a parallel to the resurrection in the Gospel."⁷⁸⁸

Constable: Act 21:17--23:33

2. Ministry in Jerusalem 21:17-23:32

The events that transpired in Jerusalem when Paul visited the city on this occasion proved crucial in spreading the gospel to Rome. Luke wrote these events to reveal God's methods to his readers.

Constable: Act 21:37--22:22

Paul's defense before the Jewish mob 21:37-22:21

"In this first of Paul's five defenses, Luke's apologetic interests come to the fore in highlighting the nonpolitical character of Christianity (contrary to other messianic movements of the day, cf. 21:38) and in presenting Paul's mandate to the Gentiles as being the major reason for Jewish opposition to the gospel (cf. 22:10-22)."⁸⁵⁷

Constable: Act 22:1-21

Paul's speech in his defense 22:1-21

Paul needed to defend himself against the charge that he had been disloyal to his people, the Mosaic Law, and the temple (cf. 21:28). His devout Jewish audience was especially skeptical of Paul since he was a Hellenistic Jew who fraternized with Gentiles. This is an excellent example of the Holy Spirit giving the Lord's servant the words to say on the spur of the moment, as Jesus had promised He would do (Matt. 10:16-20; Mark 13:9-11).

22:1-2 Paul addressed his audience warmly and respectfully in the same terms Stephen had used (7:2). Using the Aramaic language had the desired effect. The Jews paid even closer attention.

"The real crime of S. Paul was preaching to the Gentiles, and the real heresy his gospel of equality of privilege. Hence he defends himself by asserting (1) his loyalty to Israel, and (2) that his preaching was simply obedience to a divine command."⁸⁵⁹

22:3 Paul began by relating his manner of life before his conversion. He emphasized his orthodox background and education under the most respected Jewish teacher of his day, Gamaliel (cf. 5:34). We have no record of how old Paul was when he came to Jerusalem in his youth.⁸⁶⁰ Paul's point in citing his background was to show his hearers that he was as zealous for his Jewish heritage as any of them (cf. Gal. 1:14).

22:4-5 His zeal for God was clear in that he persecuted Christians to death (cf. 9:1-2). This is precisely what his hearers wanted to do in Paul's case. Paul did so as an agent of the Sanhedrin that gave him authority to pursue Christian Jews as far away as Damascus.

22:6-9 Paul next related the events of his conversion and stressed the supernatural revelation God had given him. This revelation accounted for the radical change in his life. This account of Paul's conversion harmonizes with the other two accounts of it that Luke (9:3-19) and Paul (26:12-18) gave us in Acts. On this occasion, as well as in chapter 26, Paul emphasized features that would have been especially significant to his audience. His listeners were Jewish in chapter 22 and Roman in chapter 26.

As in 9:3-6, Paul stressed that his encounter with God was an event that God had initiated. It was not something that Paul or others had originated. Jesus of Nazareth had reached out to him. Therefore Jesus is the Messiah, but He is a risen Messiah. It was this Messiah who had changed Paul's perspective and understanding. When Paul asked, "Who are you, Lord?" (v. 8), he was probably addressing the person speaking to him as God and personal master (cf. 9:5). Evidently Paul's traveling companions heard a voice-like sound, but only Paul understood Jesus' words (v. 9; cf. 9:7; 26:14; John 12:29).

22:10-11 As a good Jew, Paul wanted to obey divine revelation, so he asked, "What shall I do, Lord?" Submissively he allowed others to lead him to Damascus where the Lord had instructed him to go to receive further instruction.

22:12-13 Paul described Ananias as a devout Jew who carefully observed the law and one who had a good reputation among his fellow Israelites. Paul related Ananias' words more fully here than Luke did in chapter 9. This respected Jew had also received a revelation from God that he communicated to Paul in distinctly Jewish terms. Paul sought to impress his hearers with the fact that a pious Jew had communicated God's mission to him. Ananias had even called Paul his brother.

22:14-15 Ananias explained to Paul that it was the God of their fathers who had appeared to Paul (cf. 3:14). This title for God is distinctly Jewish. God wanted Paul to know His will, to see the Righteous One (the Messiah, Jesus of Nazareth, v. 8), and to receive direct revelation from Him. Ananias also said that God had told him that Paul was to be a witness "to all men" of what Paul had seen and heard. This vindicated Paul's ministry to Gentiles.

"It is important to remember that Paul in Acts is not the apostle to the Gentiles. He has been sent to all persons,' [v. 15] which means both Jews and Gentiles. He is the one through whom the Lord has chosen to realize the divine purpose of including both groups in salvation, as announced already in Luke 2:30-32 and 3:6."⁸⁶¹

22:16 Verse 16 has been a problem to some readers of Acts because one might understand it to say that water baptism washes away sins. The writers of Scripture present water baptism elsewhere not as the agent of spiritual cleansing but as the illustration of spiritual cleansing that has already taken place (1 Cor. 6:11; 1 Pet. 3:21). The agent of spiritual cleansing is faith in Christ. Paul referred to faith in this verse as "calling on His name" (cf. Joel 2:32). Paul evidently experienced regeneration on the Damascus road; he believed that Jesus of Nazareth was the divine Messiah predicted in the Old Testament (v. 10; cf. Gal. 1:11-12; Acts 9:17-18). He experienced baptism in water after he called on the Lord for salvation. The Lord washed Paul's sins away when he called on the Lord. Then Paul arose and received baptism. The Greek word epikalesamenos, translated "calling on," is an aorist participle meaning "having called on."

"Baptism symbolized the method of salvation (identification with Christ) and washing symbolized the result (cleansing from sin)."⁸⁶²

22:17 Paul next related his mission from God and included some new things that Luke did not record in chapter 9. Evidently Ananias gave Paul God's commission to go to the Gentiles (9:15-16). In Jerusalem God confirmed this mission to Paul by special revelation as he was praying in the temple following his return from Damascus (9:26-29; Gal. 1:18-19). This took place in the third year after his conversion. The fact that Paul was praying in the temple when God gave him direction would have positively impressed this Jewish crowd further.

22:18-20 In this vision the risen and exalted Jesus of Nazareth instructed Paul to leave Jerusalem. Luke did not mention this instruction earlier (9:29-30) but emphasized the activity of Paul's fellow believers in sending him to Tarsus. Their insistence was in harmony with the Lord's command. Jerusalem was God's originally intended place of witness, and the temple had been His place of revelation. The reason Paul needed to leave Jerusalem was that the Jews there would not accept his testimony about Jesus even though Paul had formerly persecuted Jesus' disciples.

22:21 Paul was to go to the Gentiles, the Messiah revealed to him, because the Jews would not accept his witness. Specifically the Lord directed Paul to go to the Gentiles who were far away, namely Gentiles who had no relationship to Judaism (cf. 2:39).

F. F. Bruce concluded that in narrating Paul's speeches Luke followed the precedent of the Greek historian Thucydides. Thucydides wrote that he composed the speeches in his history but tried to reproduce the general meaning of what the speakers said.⁸⁶³ Under the Holy Spirit's inspiration Luke received guidance to write exactly what God wanted written. Almost all scholars agree that Luke summarized most if not all of the speeches that he recorded in Acts.

Constable: Act 22:22

The Jews' response 22:22

22:22 Jews had taken messages from God to Gentiles many times in Israel's past (e.g., Jonah; the Pharisees, Matt. 23:15; et al.). That revelation could not have been what infuriated Paul's audience. What upset them was that Paul was approaching Gentiles directly about the Messiah without first introducing them to Judaism and its institutions. This was equivalent to placing Gentiles on the same footing before God as Jews, and this was the height of apostasy to the traditional Jewish mind. This is why Paul's hearers reacted so violently and allowed him to say no more.

Constable: Act 22:23-29

Paul's defense before Claudius Lysias 22:23-29

22:23-24 Claudius Lysias could not understand why the Jews reacted as they did. If he did not understand Aramaic, his confusion would have been even greater. He could not tolerate a riot, so he decided to get the truth from Paul by threatening him and, if necessary, torturing him. This type of beating, with strips of leather embedded with scraps of bone or metal fastened to a stout wooden handle, usually resulted in death or permanent crippling. This is the weapon the Roman soldiers used to beat Jesus after Pilate had declared Him innocent (Matt. 27:26: John 18:38-19:1). This would have been the worst beating Paul ever experienced (cf. 16:22-23; 2 Cor. 11:24-25).

"In being called as witness to this Jesus, Paul was also called to suffering (9:16), suffering that increasingly looks like Jesus' suffering (cf. 21:11-14; 22:22) and includes an extensive series of trials and threats to Paul's life. The trials, even though extended over much more time and depicted in fuller scenes, resemble Jesus' trials. Both Jesus and Paul must appear before the Jewish council, the Roman governor, and a Jewish king. Both are repeatedly declared innocent yet not released."⁸⁶⁴

22:25 Roman law protected Roman citizens from the scourge (Lat. flagellum) before they went on trial and even if they were guilty.⁸⁶⁵ The fact that Paul raised a question in his defense rather than demanding his release reflects his self-control in this dangerous situation. He was under the Spirit's control.

22:26-28 During the reign of Emperor Claudius (41-54 A.D.) it was possible to obtain Roman citizenship for a high price.⁸⁶⁶ This had not always been possible in the empire. Earlier the government conferred citizenship for rendering valuable service to a Roman general or high official.⁸⁶⁷ This is probably how Paul's father or grandfather received his citizenship. As the son of a Roman citizen, Paul inherited this status. Born citizens enjoyed greater respect than Romans who had bought their citizenship.

Roman citizens kept the documents proving their status in secure places, and nothing external identified them as citizens. People normally accepted a verbal claim to being a Roman citizen at face value since to claim citizenship falsely was a capital offense.⁸⁶⁸ Claudius Lysias took the course of action that was safest for him and accepted Paul's claim.

22:29 The soldiers should not have bound Paul until someone had formally charged him with a crime.

"The narrative of an action-packed day ends after this indication that Paul is fully a member of the two worlds to which he has been sent. He is both a devout Jew (22:3) and a Roman citizen."⁸⁶⁹

Constable: Act 22:30--23:11

Paul's defense before the Sanhedrin 22:30-23:10

"The irregular structure of Luke's account of Paul's defense before the Sanhedrin evidently reflects the tumultuous character of the session itself. Three matters pertaining to Luke's apologetic purpose come to the fore: (1) Christianity is rooted in the Jewish doctrine of the resurrection of the dead (cf. 23:6); (2) the debate Paul was engaged in regarding Christianity's claims must be viewed as first of all a Jewish intramural affair (cf. 23:7-10); and (3) the ongoing proclamation of the gospel in the Gentile world stems from a divine mandate (cf. 23:11)."⁸⁷⁰

22:30 The commander released Paul from his chains but kept him in custody. He decided the Sanhedrin could discover why the Jews were accusing Paul since he could not figure this out. He ordered this body to meet to examine Paul because he was responsible for keeping peace in Jerusalem. If Paul's offenses proved inconsequential, Claudius Lysias would release him. If the Jews charged him with some religious crime, the Sanhedrin could try him. If they charged him with a civil crime, the Roman provincial governor would try him.⁸⁷¹

This was at least the sixth time that the Sanhedrin had to evaluate the claims of Christ. The first occasion was when it met to consider reports about Jesus (John 11:47-53), and the second was Jesus' trial (Matt. 26:57-68; 27:1-2; Mark 14:53-65; 15:1; Luke 22:66-71). The third meeting was the trial of Peter and John (4:5-22), the fourth was the trial of the Twelve (5:21-40), and the fifth was Stephen's trial (6:12-7:60).

23:1 Evidently Paul intended to give his testimony again to the Sanhedrin. He addressed this body using the formal address common among Jews (lit. "Men brothers," Gr. Andres adelphoi). He identified himself as a Jew since his loyalty to Judaism was in question.

Paul frequently claimed to have lived with a clear conscience before God (cf. 20:18-21, 26-27; 24:16; Rom 15:19, 23; Phil 3:6; 2 Tim. 4:7). Here this claim meant that he believed that nothing he had done, which he was about to relate, was contrary to the will of God contained in the Hebrew Scriptures. Specifically his Christian beliefs and conduct did not compromise his Jewish heritage.

"He was not, of course, claiming sinlessness, nor was he referring to the inner spiritual conflicts of Rom. 7. The reference was to the externals of his life, and the blamelessness of his conduct as measured by the demands of the Law (cf. Phil. 3:4-6)."⁸⁷²

23:2 Paul's claim to uprightness so incensed Ananias that he ordered a soldier to strike Paul on the mouth. Probably Ananias, who was a Sadducee, had already made up his mind that Paul, who had been a Pharisee, was guilty. An officer of the high priest had also struck Jesus as he testified before the Sanhedrin (cf. John 18:20-23).

Ananias became high priest in 47 A.D. The Jewish high priesthood was a political appointment during Rome's occupation of Palestine. Josephus painted Ananias as a despicable person. He seized for his own use tithes that should have gone to the ordinary priests and gave large bribes to Romans and Jews. The emperor summoned him to Rome on charges of being involved in a bloody battle between Jews and Samaritans, but he escaped punishment. He was very wealthy and resorted to violence and even assassination to accomplish his ends. He was also very pro-Roman, and the Jews finally killed him in their uprising against Rome in 66 A.D.⁸⁷³

23:3 Jewish law considered a person innocent until proved guilty, but Ananias had punished Paul before he had been charged much less tried and found guilty. Paul reacted indignantly and uttered a prophecy of Ananias' judgment that God fulfilled later. A white-washed wall is one that was frequently inferior on the inside but looked good outwardly (cf. Ezek. 13:10-16; Matt. 23:27). Paul's reaction was extreme, but as he proceeded to explain, it resulted from misunderstanding.

23:4-5 Paul may not have known that the person who commanded the soldier to strike him was the high priest for any number of reasons. Paul had not been in Jerusalem for an extended visit for over 20 years and may not have been able to recognize the current high priest by sight. Perhaps Ananias was not wearing his high priestly robes since this was not a regular meeting of the Sanhedrin.⁸⁷⁴ Perhaps Paul was looking in another direction when Ananias gave the order to strike him. Perhaps Paul had poor eyesight,⁸⁷⁵ though this seems less likely in view of verse 1.⁸⁷⁶ Another possibility is that Paul was speaking in irony: "I did not think that a man who would give such an order could be the high priest.'"⁸⁷⁷ Some interpreters believe that Paul simply lost his temper.⁸⁷⁸ Others believe he was apologizing.⁸⁷⁹ Paul voiced similar passionate utterances on other occasions (cf. Gal. 2:11; 5:12; Phil. 3:2).

The high priest was a ruler of the Jews in a higher sense than was true of the rest of the Sanhedrin members. Paul's quotation from Exodus 22:28 showed that he was in subjection to God's revealed will that he was on trial for repudiating. Being subject to governmental authorities is a requirement under the New Covenant as it was under the Old (cf. Rom. 13:1-7; et al.). Paul quoted the Old Covenant here for the benefit of the Jews who lived under it.

23:6 Paul recognized that he could not get a fair trial in a court that did not even observe the law it purported to defend, so he changed his tactics. He decided to divide the jury and began his defense again ("Men brethren"). This time he took the offensive.

The issue of the resurrection of the dead was fundamental in Paul's case (cf. 17:32). Israel's national hope of deliverance by her Messiah rested on the resurrection of that Messiah as predicted in the Hebrew Scriptures. By raising the old controversy of whether resurrection is possible, Paul divided his accusers.

"Paul keeps coming back to the theme of hope and resurrection even when it no longer provokes disruption (cf. 24:15, 21; 28:20), and it will be a central theme in Paul's climactic defense speech before King Agrippa (26:6-8, 23). Paul is doing more than injecting a controversial subject into the Sanhedrin hearing. He is trying to change the entire issue of his trial, and he will persist in this effort in subsequent scenes. Therefore, the significance of Paul's statement that he is on trial concerning hope and resurrection of the dead' can be understood only by considering the development of this theme in later scenes."⁸⁸⁰

23:7-8 Paul's belief in the resurrection divided the Sanhedrin. The Sadducees denied the resurrection as well as the existence of (good) angels and (evil) spirits, but the Pharisees believed in these things.⁸⁸¹

23:9-10 The Pharisees sided with Paul, and the Sadducees opposed him. Their emotional dispute excluded any possibility of a serious examination of Paul's conduct or even a clarification of the charges against him. The Pharisees likewise defended Paul's claim to having received a vision on the Damascus road (22:6-11) or in the temple (22:17-21), but the Sadducees repudiated it. The Roman commander must have thrown up his hands in dismay. For a second time he could not discover what Paul had done and why so many Jews hated him. Pilate had a similar problem with Jesus (John 18:28-19:15). Claudius Lysias decided to take Paul into protective custody in the Fortress.

College: Act 22:1-30

ACTS 22

5. Paul's Defense to the Jews (22:1-21)

Paul's Early Days (22:1-5)

¹"Brothers and fathers, listen now to my defense." ² When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: ³"I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today. ⁴ I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, ⁵ as also the high priest and all the Council can testify. I even obtained letters from them to their brothers in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished.

Paul's address to the Jewish crowd did not, as might be expected, take the form of a defense of himself. He did not refer to the charges made against him by the Asian Jews (see 21:28). Instead, Paul directed his remarks toward the larger issue of his relationship to Judaism. He demonstrated that he had been raised in orthodox Judaism and that his conversion came only as the result of an experience beyond his control and given by God. In reviewing this experience, the events on the Damascus Road are related for the second time in Acts (see also 9:1-22; 26:9-18).

Paul began his address with a formal introduction similar to the one Stephen used before the Sanhedrin (see 7:2). With his mention of "brothers and fathers" he used an introduction which would show respect toward any elders or temple authorities in the crowd. His request was that they hear his "defense" (ajpologiva, apologia ).

His use of Aramaic caught the attention of his audience because of its importance for Palestinian Judaism. Even Paul's language showed he was an orthodox Jew. They quieted in order to listen.

Paul's first point was his Jewish roots. He explained his birth, his upbringing, and his education, and all of it in terms of his Judaism. He was born in Tarsus, but brought up in Jerusalem, and thus should not be characterized as some rebel from the Diaspora. The influence of Tarsus on his life was negligible. Not only his education, but also his rearing was in Jerusalem.

Tarsus was located in Cilicia, some ten miles from the coast on the Cyndus River. Thirty miles north stood the Taurus Mountains with its series of deep, narrow gorges called the Cilician Gates which permitted travelers access to the west. Tarsus had become an important educational and commercial center.

In addition to his birth and rearing, Paul said that he was educated "under Gamaliel," perhaps the most respected rabbi of the first century. Modern scholars have established the link between Paul's letters and rabbinic patterns of thought. Paul mentions the fact here in order to demonstrate how orthodox was his training in the Old Testament faith ("the law of our fathers").

Paul even described his zealous spirit in terms of the audience before him. He had been as "zealous for God" as any in the crowd who had attacked him in the temple, going so far as to attack Christians wherever he could find them (see 8:3; 9:1-4; 26:9-11; 1 Cor 15:9; 1 Tim 1:13). He referred to these Christians as "the Way," a descriptive term also used when Paul set out for Damascus (see 9:2).

Paul observed at this point in his address that "the high priest and all the Council" (Sanhedrin) had direct information on these matters, since at the time he had worked closely with them in this effort against the Christians. In addition some members of the Sanhedrin at the time Paul set out for Damascus were perhaps still active members, though by this time the high priesthood had changed hands. Caiaphas was dead by this time, but the new high priest, Ananias, would have records to corroborate Paul's account.

The Episode on the Damascus Road (22:6-11)

⁶"About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. ⁷ I fell to the ground and heard a voice say to me, 'Saul! Saul! Why do you persecute me?' ⁸ 'Who are you, Lord?' I asked. 'I am Jesus of Nazareth, whom you are persecuting,' he replied. ⁹ My companions saw the light, but they did not understand the voice of him who was speaking to me. ¹⁰ 'What shall I do, Lord?' I asked. 'Get up,' the Lord said, 'and go into Damascus. There you will be told all that you have been assigned to do.' ¹¹ My companions led me by the hand into Damascus, because the brilliance of the light had blinded me.

Paul's description of the event on the road to Damascus differs only slightly from the previous account of the incident in 9:1-22. Here, unlike in 9:1-22, Paul specified that the hour in which the event occurred was "about noon." The reason for this may have been to emphasize how bright the light was, even in comparison to the sun at its highest point. Indeed, Paul's account of his experience on the Damascus road places heavy emphasis on the light which "flashed around" (periastravptw, periastraptô) him, which his companions saw (22:9), and which blinded Paul (22:11).

Also in this passage Paul quotes Jesus who identifies himself as "Jesus of Nazareth," unlike 9:1-22 and 26:9-18. This addition was also appropriate before Paul's Jewish audience.

Perhaps the biggest difference between the accounts is the detail in 22:9. Paul said his companions saw the light, but did not understand the voice. In 9:7 his companions had heard the sound, but not seen anything. This is hardly a contradiction. Quite possibly Paul intended here to imply that some sound was heard, but it was impossible for the companions to perceive what the voice said. At any rate, Polhill's observation is appropriate here. Paul intended to make it clear that the experience was his alone, and his companions stood very much on the outside of it. They saw light, but did not see Jesus the Lord; they heard a sound, but did not understand his words. His companions were thus corroborating witnesses, but the experience belonged to Paul.

The Visit from Ananias of Damascus (22:12-16)

¹²"A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there. ¹³ He stood beside me and said, 'Brother Saul, receive your sight!' And at that very moment I was able to see him. ¹⁴"Then 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. ¹⁵ You will be his witness to all men of what you have seen and heard. ¹⁶ And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.'

Paul next related his journey into Damascus in a blinded condition and the visit from Ananias. Again the details are paralleled in 9:1-22 with no contradictions whatsoever.

Paul did, however, shift the emphasis a bit with regard to Ananias. In 9:10 Ananias was described as "a disciple," with no mention of his Jewish heritage. With the temple crowd in front of him now, Paul characterized Ananias as "a devout observer of the law and highly respected by all the Jews living there." This additional information about Ananias served to highlight Paul's association with orthodox Judaism, as well as to point out the close connection between Christians and Jews. How could such a respected Jew as Ananias come to accept Jesus as Messiah and be sent to baptize another Jew into Christ? The next time in Acts when Paul will review this event (26:9-18) he will not even mention Ananias. Lacking from Paul's review of the event here is any of the conversation between the Lord and Ananias recorded in 9:10-16. This information was simply not important to Paul's objectives.

Paul's account of his baptism contains words not mentioned in the earlier account. His reference to the Lord as "the God of our fathers" and his allusion to Jesus as "the Righteous One" are not found in 9:1-22, but contribute a strongly Jewish flavor to the words of Ananias. Also important are the words "wash your sins away, calling on his name." These words communicate a strong sense of personal sin and the need for cleansing from the Lord.

Paul's words also point out his clear sense of the connection between baptism and the forgiveness of sins. As has already been shown in Acts (see 2:38), the apostles found nothing contradictory about preaching salvation by faith and at the same time the necessity of baptism for the forgiveness of sins. They did not advocate a "baptismal regeneration" which eliminated faith from the moment of forgiveness, but neither did they shrink from making baptism a part of the expression of this faith. Thus the New Testament as a whole maintains a consistent role for baptism in the forgiveness of sins and the uniting with Christ at conversion (see Titus 3:5; 1 Pet 3:21; Gal 3:27; Rom 6:4).

The Vision in the Temple (22:17-21)

¹⁷"When I returned to Jerusalem and was praying at the temple, I fell into a trance ¹⁸ and saw the Lord speaking. 'Quick!' he said to me. 'Leave Jerusalem immediately, because they will not accept your testimony about me.' ¹⁹"'Lord,' I replied, 'these men know that I went from one synagogue to another to imprison and beat those who believe in you. ²⁰ And when the blood of your martyr ^a Stephen was shed, I stood there giving my approval and guarding the clothes of those who were killing him.' ²¹"Then the Lord said to me, 'Go; I will send you far away to the Gentiles.'"

^a 20 Or witness

Paul then recalled an experience which we read about for the first time in Acts. In 9:26-30 Luke reported Paul's visit to Jerusalem after his conversion. Apparently during this visit Paul was at the temple praying when he "fell into a trance" (ejkstavsi", ekstasis ). Acts has already given the example of Peter's falling into a trance with respect to the conversion of Cornelius (10:10; 11:5).

Paul's vision at the temple recalls that of Isaiah when he was commissioned by the Lord to remain in Jerusalem despite the opposition and deliver the word of the Lord (Isa 6:1-13). In Paul's case, however, the Lord warned Paul that the resistance was coming and he should leave Jerusalem. By telling them about his vision in the temple, Paul was showing the crowd that his visits to the temple were prayerful and respectful, not for defiling the temple, as his critics charged.

When Paul protested to the Lord in his vision that the Jews should be ready to hear one who had been so zealous in persecuting Christians, he gave details of his efforts. These details are valuable to the modern reader who wonders about the details of Paul's activities in opposing the church (see 7:58; 8:1,3; 9:1-3). Here he listed such things as imprisonment, beatings (devrwn, derôn), and even giving approval in the stoning of Stephen.

At this point Paul's words were taking him on a track completely at odds with his listeners. He had demonstrated his orthodoxy as a Jew, even in the persecution of Christians. By mentioning that Stephen was a martyr for the Lord ("your martyr"), he was parting company with his audience. Stephen's sentence had been passed by the Sanhedrin with plenty of sympathy from the Jewish populace (see 6:9-15).

The turning point in his argument was approaching. Paul's point in all of this was to argue that it could only have been an act of God which turned his course so completely around. For this reason he recalled that the Lord responded to his protest by telling him his mission would be among the Gentiles. At this point, he lost the crowd completely, and their respectful silence turned to an ugly frenzy.

6. The Reaction of the Mob and Paul's Imprisonment (22:22-29)

²² The crowd listened to Paul until he said this. Then they raised their voices and shouted, "Rid the earth of him! He's not fit to live!" ²³ As they were shouting and throwing off their cloaks and flinging dust into the air, ²⁴ the commander ordered Paul to be taken into the barracks. He directed that he be flogged and questioned in order to find out why the people were shouting at him like this. ²⁵ As they stretched him out to flog him, Paul said to the centurion standing there, "Is it legal for you to flog a Roman citizen who hasn't even been found guilty?" ²⁶ When the centurion heard this, he went to the commander and reported it. "What are you going to do?" he asked. "This man is a Roman citizen." ²⁷ The commander went to Paul and asked, "Tell me, are you a Roman citizen?" "Yes, I am," he answered. ²⁸ Then the commander said, "I had to pay a big price for my citizenship." "But I was born a citizen," Paul replied. ²⁹ Those who were about to question him withdrew immediately. The commander himself was alarmed when he realized that he had put Paul, a Roman citizen, in chains.

At Paul's mention of Gentiles the crowd burst forth with rage. Their cries filled the air. They wanted him dead. To demonstrate their hostility they were "throwing off their cloaks," a gesture that could mean several things. Polhill lists four possible ways to understand this action. It could be that they were tearing their clothes in horror (see 14:14) or that they were removing their clothes as if to cast stones at Paul (see 7:58). Other possibilities are that they were removing their clothes to shake them as if ridding themselves of the contamination represented by Paul. Finally, it may be that they took off outer garments to twirl in the air as a sign of outrage.

The same problem arises with the other gesture of "flinging dust into the air." Does this mean that they were throwing dust upward into the air as a sign of their anger or were they throwing dust at Paul?

The commander knew nothing more about the charges against Paul than he did when the riot first erupted. Paul's address, spoken in Aramaic, had not given him the information he needed. His next step was to use the method of questioning his prisoner under torture. He thus ordered that Paul "be flogged," a cruel beating with a whip (mavstix, mastix ) that was made of leather thongs weighted on the ends with bits of bone and metal. Since the flogging was applied to the bare back of the victim, the physical damage done was enormous, often resulting in lifelong injury or even death. Paul's previous beatings with the rod (16:22-24) or with the lash of the Jews (2 Cor 11:24) were mild compared to what this one would have been.

While they were stretching him out (proteivnw, proteinô), an action which left the victim of flogging with hands bound around a post, perhaps even suspended slightly in the air, Paul spoke up in his own defense. Directing his question to the centurion who had been appointed by the commander over the flogging, Paul asked about the legality of beating a Roman citizen. The question was certainly relevant. A wealth of information indicates that Roman citizens had legal rights which prevented them from such punishment.

When the centurion reported Paul's question to the tribune, the tribune himself came to see Paul, still bound at the post. After asking directly if Paul was a Roman citizen and hearing Paul's confirmation, the tribune commented sarcastically, "I had to pay a big price for my citizenship." The intent of his comment was probably that if this tattered and undignified looking man had obtained citizenship, the privilege was becoming too easy in comparison to his own investment.

Roman citizenship was a rare privilege. The tribune's remark about what it cost him probably indicates that he had paid off as many officials as necessary to get his name placed high on the list when the candidates for citizenship were considered. He was shocked when Paul replied, "I was born a citizen."

Speculation abounds about how Paul became a Roman citizen. The fact that he was born a Roman citizen means that his father or grandfather before him was a Roman citizen. Often citizenship was awarded because of some notable deed performed for the state. Also slaves received citizenship when freed by their citizen-owners. Besides this, residents of cities were sometimes declared citizens if the city was made a Roman colony.

Because nothing is known of Paul's family, his road to citizenship is unclear. It is also unclear how Paul would have proved his claim to Roman citizenship.

7. The Trial before the Sanhedrin (22:30-23:10)

The Confrontation with the High Priest (22:30-23:5)

³⁰ The next day, since the commander wanted to find out exactly why Paul was being accused by the Jews, he released him and ordered the chief priests and all the Sanhedrin to assemble. Then he brought Paul and had him stand before them.

So Paul spent the night in prison at the Fortress of Antonia. The next day the commander summoned together the Sanhedrin. As commander he apparently had the authority to call such a session, since his responsibilities included the application of Roman authority in the absence of the procurator, who was in Caesarea. Present to provide information against Paul were "the chief priests and all the Sanhedrin." This body consisted of all those in the family of priests, including a large number of Sadducees and some Pharisees.

Paul was unchained for this session and now may well have been at the point of being released, depending on the outcome of the session with the Sanhedrin. The commander hoped to get information which would bring the matter to a close.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 22:1

XXII: 1, 2. (1) " Men, brethren, and fathers, hear my defense, which I now make to you. (2) And when they heard that he spoke to them in the Hebrew dialect, they kept the greater quiet." It is happily remarked by Mr. Howson, that, had he spoken in Greek, the majority of his hearers would have understood him; but, " the sound of the holy tongue in that holy place fell like a calm upon the troubled waters." It was a mark of respect for Jewish nationality which they were not prepared to expect from Paul; and the result was, that the silence, which was only general at the waving of his hand, became universal at the utterance of his first sentence.

McGarvey: Act 22:3-16

3-16. (3) " And he said, I myself am a Jew; born in Tarsus of Cilicia, yet brought up in this city at the feet of Gamaliel, educated according to the strictest doctrine of the law of our fathers, and was zealous toward God as you all are this day. (4) I persecuted this way, even to death; binding and delivering into prisons both men and women; (5) as the high priest and the whole body of the elders are my witnesses: from whom, also, I received letters to the brethren, and went to Damascus, to bring those who were there bound to Jerusalem, that they might be punished. (6) But it came to pass, as I journeyed and was drawing near to Damascus, about noon, a great light from heaven suddenly flashed around me. (7) I fell to the ground, and heard a voice saying to me, Saul, Saul, why do you persecute me? (8) And I answered, Who art thou, Lord? He said to me, I am Jesus the Nazarene, whom you persecute. (9) Now, they who were with me saw the light, and were afraid; but they heard not the voice of him who spoke to me. (10) And I said, Lord, what shall I do? And the Lord said to me, Arise, and go into Damascus, and there it shall be told thee concerning all things which are appointed for thee to do. (11) And, as I could not see for the glory of that light, I was led by the hand by those who were with me, and went into Damascus. (12) And one Ananias, a pious man according to the law, well spoken of by all the Jews who dwelt there, (13) came to me, and stood, and said to me, Brother Saul, look up. And that moment I looked up upon him. (14) And he said, The God of our fathers has chosen you to know his will, and to see the Just One, and to hear the voice of his mouth. (15) For you shall be a witness for him to all men, of what you have seen and heard. (16) And now, why do you tarry? Arise, and be immersed, and wash away your sins, calling on the name of the Lord. " Such portions of this speech as are necessary to the full understanding of Paul's conversion, we have considered in commenting on the ninth chapter. The words of Ananias, "Arise and be immersed," probably demand a moment's additional notice, on account of the use which has been made of them by many pedobaptist writers and speakers of an inferior grade. It is urged that the words should be rendered, "Standing up, be baptized;" and that they indicate that Paul was baptized on the spot, without leaving the house. We might admit the rendering without granting the conclusion; for the command to be baptized required him to do whatever was necessary to that act. If the act was immersion, it required him to go where it could be performed, however great the distance, and the words are entirely consistent with that idea. If he was to be immersed, he must, of necessity, arise from his prostrate or sitting position for that purpose. If he was to be sprinkled, he might as well have remained, as candidates for that ceremony now commonly do, upon his knees.

McGarvey: Act 22:17-21

17-21. After this brief account of his course of persecution and his conversion, he advances to the events which occurred upon his return to Jerusalem, and which led to that peculiar ministry that had excited the hatred of his hearers. (17) " And it came to pass, when I returned to Jerusalem, and was praying in the temple, that I was in a trance, (18) and saw him saying to me, Make haste, and depart quickly out of Jerusalem, for they will not receive your testimony concerning me. (19) And I said, Lord, they know that I was imprisoning and beating in every synagogue those who believe on thee, (20) and when the blood of thy witness, Stephen, was shed, I myself was standing by, and consenting to his death, and guarding the raiment of those who slew him. (21) And he said to me, Depart, for I will send you far hence to the Gentiles. "

By allowing Paul to speak, Lysias expected to learn something about the charges against him, supposing that he would address himself immediately and strictly to a defense. What must have been his surprise, then, to hear him, after asking the people to hear his defense, proceed with a narrative, the bearing of which upon the case was so obscure? It must be confessed that the speech afforded very little of the light that he was seeking; and even to men who are better prepared to understand it than he, it is still a source of astonishment. Here is a man in the hands of a heathen soldiery, with a prison-door opening behind him, and before him a mob thirsting for his blood, whom to appease would save him from prison, and, perhaps, from death, yet appearing to be utterly oblivious to the danger which surrounded him, and though permitted to speak, making not the slightest effort to obtain release. He could most truthfully have denied bringing Greeks into the temple, or speaking improperly of the people, the law, or that holy place; but he was so far elevated above all selfish considerations, that he desired no vindication of himself not involving a vindication of the cause he was pleading. He saw before him a deluded multitude rushing blindly to destruction, and though they were thirsting for his own blood, he pitied them, and resolved to give them light. Under the smart of the bruises they had inflicted on him, and amid their wild outcries, he remembered when he once took part in similar mobs, and the blood of Stephen rose up before his vision. This enabled him to excuse their rage, and, as the vision of Christ glorified, which he had witnessed on the road to Damascus, had changed him from a persecutor to a disciple, he resolved to try its effect upon them. He did not altogether miscalculate its power; for they listened to the whole account of his conversion with profound attention. The narrative demonstrated the divine authority of Jesus, and enabled Paul to assume, as a basis for his further argument, that it was proper to do whatever he might command. He then proceeds to account for his going to the Gentiles. It was not my own choice, for I desired to stay in Jerusalem. But the Lord commanded me in a vision to leave the city. I even remonstrated against his decision, when he peremptorily commanded, "Depart, for I will send you far hence to the Gentiles."

McGarvey: Act 22:22-24

22-24. When he reached this point in his discourse, he appeared to the mob about to vindicate the course which they condemned as criminal, instead of apologizing for it, and their rage was renewed. (22) " Now they heard him up to this word, then raised their voices and said, Away with such a fellow from the earth! For it is not fit that he should live. (23) And as they were shouting, and tossing up their garments, and casting dust into the air, (24) the chiliarch commanded him to be led into the castle, saying that he should be examined by scourging, in order that he might know on what account they cried out so against him. " The idea of scourging a man who is assailed by a mob, to make him confess the cause for which he is assailed, is most abhorrent to all proper sense of justice, yet it prevailed in the most enlightened heathen nations of antiquity. Rome, it is true, exempted from its effects all who enjoyed the rights of citizenship; but the existence of such a distinction in a matter in which all human beings should have equal rights, is a further proof of their ignorance of the true principles of public justice. To the enlightening and rectifying influence of Christianity, modern nations are indebted for many happy changes in jurisprudence.

McGarvey: Act 22:25-29

25-29. When Paul was led within the castle, the executioner made immediate preparation for his cruel work. (25) " And as he was bending him forward with the straps Paul said to the centurion, who was standing by, Is it lawful for you to scourge a man who is a Roman, and uncondemned? (26) When the centurion heard this, he went and told the chiliarch, saying, Take heed what you are about to do, for this man is a Roman. (27) Then the chiliarch came and said to him, Tell me, are you a Roman? And he said, Yes. (28) And the chiliarch answered, With a great sum I obtained this citizenship. And Paul said, But I was born so. (29) Then they who were about to examine him immediately departed from him; and the chiliarch was alarmed, when he knew that he was a Roman, and that he had bound him. " Previous to applying the scourge, the victim was bent forward upon a reclining post, to which he was bound by straps. It was this binding which caused the alarm of the chiliarch, and not the binding of his arms with chains. The latter was legal, and hence Paul remained so bound, but the former was illegal. It was just at the critical moment, when he was bent forward upon the post, and the straps were being adjusted, that the quiet assertion of citizenship caused his release, and struck terror into the heart of the officer. Notwithstanding this exemption was extended only to a favored few, we can but admire the majesty of a law, which in a remote province, and within the walls of a prison, suddenly released a prisoner from the whipping-post, by the simple declaration, "I am a Roman citizen."

McGarvey: Act 22:30

30. Lysias was disposed to do his duty, but he experienced great difficulty in deciding what is was. He had first inquired of the mob; had then heard a speech from Paul; and had now gone as far as he dared toward the trial by scourging; yet he knew nothing more about the charges against his prisoner than he did at first. He determined to make one more effort. (30) " On the next day, desiring to know the certainty as to what he was accused of by the Jews, he released him from his bonds, and commanded the high priests and the whole Sanhedrim to come together, and brought Paul down, and placed him before them. "

Tafsiran/Catatan -- Lainnya

Evidence: Act 22:5

The greatest enemy to human souls is the self-righteous spirit which makes men look to themselves for salvation. CHARLES SPURGEON

Evidence: Act 22:9

Contradiction in the Bible? Some may think that this is a mistake in the Scriptures, because in Act 9:7 Paul said that those who were with him heard the voice. However, Joh 12:29 gives us insight into what God’s voice sounds like. People heard His voice but thought that it thundered (see also 2Sa 22:14 ; Job 37:4-5 ; Job 40:9 ). They obviously heard it but the words were not coherent to them.

Evidence: Act 22:11

" Labor to keep alive in your breast that spark of celestial fire called conscience." George Washington

Pendahuluan / Garis Besar

Robertson: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Pendahuluan Kitab)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Garis Besar)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• 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)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Pendahuluan Kitab)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 22 (Pendahuluan Pasal)

Overview

Act 22:1, Paul declares at large how he was converted to the faith, Act 22:17. and called to his apostleship; Act 22:22, At the very mentioning of the Gentiles the people exclaim on him; Act 22:24, He would have been scourged; Act 22:25, but claiming the privilege of a Roman, he escapes.

Poole: Acts 22 (Pendahuluan Pasal)

CHAPTER 23

MHCC: Acts (Pendahuluan Kitab)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 22 (Pendahuluan Pasal)

(Act 22:1-11) Paul's account of his conversion.

(Act 22:12-21) Paul directed to preach to the Gentiles.

(Act 22:22-30) The rage of the Jews Paul pleads that he is a Roman citizen.

Matthew Henry: Acts (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 22 (Pendahuluan Pasal)

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).

Barclay: Acts (Pendahuluan Kitab)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 22 (Pendahuluan Pasal)

The Defence Of Experience (Act_22:1-10)

Paul Continues His Life Story (Act_22:11-21)

The Embittered Opposition (Act_22:22-30)

Constable: Acts (Pendahuluan Kitab)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Garis Besar)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Stott, John R. W. Basic Christianity. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1958.

_____. The Message of Acts. Downers Grove: InterVarsity Press, 1990.

Strabo. Geography. 8 vols. With an English translation by Horace Leonard Jones. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Strom, Mark R. "An Old Testament Background to Acts 12. 20-23." New Testament Studies 32:2 (April 1986):289-92.

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Swindoll, Charles. "Dallas's New Dispensation." Christianity Today, October 25, 1993, pp. 14-15.

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Tacitus. The Histories. The Loeb Classical Library series. Translated by Clifford H. Moore. London: William Heinemann Ltd., New York: G. P. Putnam's Sons, 1931.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Pendahuluan Kitab)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Pendahuluan Kitab)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

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Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

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Special Studies:

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. "Paul on the Areopagus," Ibid.

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Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

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. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

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. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

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. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

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. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

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. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

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Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

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Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

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. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

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Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

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Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Garis Besar)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV