Acts 22:1

Paul had, in the last verse of the foregoing chapter, gained a great point, by commanding so profound a silence after so loud a clamour. Now here observe,

I. With what an admirable composure and presence of mind he addresses himself to speak. Never was poor man set upon in a more tumultuous manner, nor with more rage and fury; and yet, in what he said, 1. There appears o fright, but his mind is sedate and composed. Thus he makes his own words good, None of these things move me; and David's (Psa 3:6), I will not be afraid of ten thousands of people that have set themselves against me round about. 2. There appears no passion. Though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive to be charged with profaning the temple just then when he was contriving and designing to show his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter.

II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention: "Men, brethren, and fathers, Act 22:1. To you, O men, I call; men, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren of the common people; you, fathers of the priests." Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to give titles of due respect to all; and those we would do good to we should endeavour not to provoke. Though he was rescued out of their hands, and was taken under the protection of the chief captain, yet he does not fall foul upon them, with, Hear now, you rebels; but compliments them with, Men, brethren, and fathers. And observe, he does not exhibit a charge against them, does not recriminate, Hear now what I have to say against you, but, Hear now what I have to say for myself: Hear you my defence; a just and reasonable request, for every man that is accused has a right to answer for himself, and has not justice done him if his answer be not patiently and impartially heard.

III. The language he spoke in, which recommended what he said to the auditory; He spoke in the Hebrew tongue, that is, the vulgar language of the Jews, which, at this time, was not the pure Old Testament Hebrew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. However, 1. It showed his continued respect to his countrymen, the Jews. Though he had conversed so much with the Gentiles, yet he still retained the Jews' language, and could talk it with ease; by this it appears he is a Jew, for his speech betrayeth him. 2. What he said was the more generally understood, for that was the language every body spoke, and therefore to speak in that language was indeed to appeal to the people, by which he might have somewhat to insinuate into their affections; and therefore, when they heard that he spoke in the Hebrew tongue, they kept the more silence. How can it be thought people should give any attention to that which is spoken to them in a language they do not understand? The chief captain was surprised to hear him speak Greek (Act 21:37), the Jews were surprised to hear him speak Hebrew, and both therefore think the better of him. But how would they have been surprised if they had enquired, as they ought to have done, and found in what variety of tongues the Spirit gave him utterance! Co1 14:18, I speak with tongues more than you all. But the truth is, many wise and good men are therefore slighted only because they are not known.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_22:1-21. St Paul’s Defence

1. Men, brethren, and fathers] The Greek is amply rendered (with Rev. Ver.) by “Brethren and fathers.” See note on Act_1:16.

hear ye my defence which I make now unto you] The Rev. Ver. substitutes the for my and puts now before make. There seems nothing gained by either change, the former of which leaves a pronoun which is in the original without anything to represent it. The A. V. does represent it, though not exactly after the manner of the Greek construction.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Act_22:1-21

Men, brethren, and fathers, hear ye my defence.

Pauls defence

1. Whether we consider the man, the circumstances, the speech, or the effect produced, this address is worthy to be ranked among the famous speeches of the ages. Yet it was not the address of a great political leader, but the defence of a poor, friendless, manacled prisoner.

2. Most men would have desired nothing so much as to be hurried out of sight of the crowd. Not so with Paul. Barely delivered from that most terrifying of all forms of danger, the murderous fury of masses, he addresses the densely thronging thousands, who were only kept from him by a little belt of Roman swords.

3. What surroundings could have been more unfavourable--a crowded stairway for a platform, a surging, hostile mob for an audience, a manacled arm to interfere with freedom of action. But a man was behind that speech; a life of suffering and heroism, an unwavering conviction of the truth spoken, an unfathomable love for the Saviour whose cause was defended, was behind that speech. Three elements made it great.

I. Its wisdom and moderation. He must have been terribly excited when he began. He had been struggling with the mob in a hand-to-hand conflict. He knew its desperate and despicable character, and that it was on a false and malicious charge that this uproar against him had been excited. Now we should expect some terrible invective. Curran, or Grattan, or Wendell Phillips, would have withered those Jews. By nature he was as hot-tempered as any, and you would expect him to begin, Liars, hypocrites, whited sepulchres, hear my defence. But no; even that hateful mob he addresses in terms of the highest respect. Then he conciliates them still farther by speaking in their own dialect, every syllable of which was music to their ears. There is a great deal for us to learn from this exordium. When you try to convince men, find out what you have in common with them. Enlist their sympathies by showing the marks of common humanity. And in order to show this sympathy feel this kinship. Go into the slums of any great city; go to the farthest heathen shore; go into the fashionable church--with all we have something in common. We are all men and immortal sinners for whom Christ has died. In comparison with these bonds of union what are other distinctions?

II. Its simplicity. There is no attempt at rhetoric. The simple story of his conversion is told without embellishment. After all, is not this simple direct experimental way of speaking for Christ the best? Did long words and involved sentences and high-sounding phrases ever convert anyone? When Abraham Lincoln used to plead before the juries of Illinois farmers, they would say to one another, Lincoln cant make a great oration, but he can somehow show us where the truth lies. His Gettysburg address has been pronounced by the highest authority to be one of the three greatest speeches ever uttered in America, and yet there is not a word or a sentence which a boy cannot understand. No, eloquence does not consist of noise. The mob made a great deal more noise than Paul, but Paul made an address which will be read for a thousand years to come, while their wild, incoherent ravings have long since been lost in the surge of time. Is there not a thought of encouragement here? We are not equal to the eloquent oration, but we are equal to the simple recital of experience. In that may lie the most soul converting power.

III. Its truthfulness. It would have been very easy for him to colour or exaggerate the truth, and startle the superstitious fancies of his easily-excited audience. But he chose to appeal to their hearts with the simple truth. Here is a weapon which we all have for the beating down of error--the recital of a truth which we have experienced, and which has entered into our lives.

IV. Its courageous utterance. Paul concealed, modified nothing. He told his straightforward story, and left it to make its own impression. There was one word which he knew would fill his enemies with fury, that was the word Gentiles. Because of his carrying the gospel to the Gentiles this mad mob had been aroused. Now, should he declare that it was his mission to carry the gospel to them? By one word he can arouse all their passions, or, by avoiding it he can pose as an honoured and learned Pharisee. A warm abolitionist, speaking against human slavery in a Richmond slave market before the war, was never in a more perilous position than Paul if he declared or intimated any sympathy with the Gentiles. But we know what course Paul will take, and he took it. They gave him audience unto this word, and then (Act_22:22). Conclusion: This was an entirely unpremeditated speech of the apostles. He was so pervaded and filled with the love of Christ, that when taken unawares he could do nothing less than tell the old, old story. And he could have done nothing more or greater. (J. Clark.)

Pauls defence

I. Persecuting Christs Church.

1. A birthright among Gods chosen people did not keep Paul from early persecution of those who believed on Gods Son. We may have been born in a Christian land, and still not be Christians.

2. A most complete education did not restrain Paul from persecuting Christs followers. We may be college educated and still remain bigoted, ignorant, opposers of the truth.

3. A. consuming zeal only made Pauls mistaken activity the more disastrous. We had better never be zealous than to have a zeal only for the wrong.

4. A relentless determination rendered Pauls evil work of persecuting increasingly evil. We are so much the worse off for having a strong will, if it be a wrong will.

5. A hatred of the Way led Paul into the way of persecuting. If we do not love the Saviour, we shall soon find ourselves attacking those who do.

II. Hearing Christs voice.

1. The great light shone in the broad glare of noonday. The Divine glory overshadows any earthly radiance.

2. The Divine voice called the sinner by name. Christ addresses each personally, and it is a waste of time to plead that the message was intended for someone else.

3. It was Jesus who was persecuted. Our sins are chiefly not against our friends, ourselves, or our Church; but against our Saviour.

4. The true answer to the Divine warning is, What shall I do, Lord? What we have done, we may repent of--what we shall do tests the sincerity of our repentance.

5. The Lord sent Paul right on to Damascus, whither the apostle had been journeying before. Christianity doesnt take a man out of his earthly surroundings; it sends him on to Damascus, but with a new purpose and new hope.

6. The beginning of the Christian life is in faith. We must trustfully wait until we reach Damascus for Gods plans regarding our life to be unfolded.

7. The new vision of heavenly things may well blind our eyes to the things of this world.

8. The reclaimed wanderer, the regenerated persecutor, the regained evil-doer, are all sure witnesses of what power there is in the Christian life.

III. Called to Christs service.

1. We need to make haste and get to our field of Christian labour--especially if, like Paul, we have spent the early years of our life in opposing Christianity.

2. We have a right to select the home mission field as our place of labour, but if God indicates that our place is among the foreign missions, it is our duty to go thither.

3. We shall always feel hampered by the record of opposition that preceded our acceptance of Christ, but we can do thorough work for Christ nevertheless.

4. We are responsible alike for our doing and for our consenting to what others do. We may become implicated in the murder of Stephen without having cast a stone.

5. We may rightfully pause and deliberate and consider regarding our future course until God cuts it short with a peremptory Depart. Then we must at once arise and go. (S. Times.)

The legitimacy of self defence

A man must not be always defending himself, or explaining his actions, to others. Life is too short, and time is too precious for that. But there are occasions when a man owes it to himself, to his friends, and to the cause of truth, to speak out, and to make clear what is now a tangle of inconsistencies, or a web of misconceptions. It is a great thing to know when to explain, and when to let things explain themselves. Paul had wisdom from above to enable him to do the right thing in this line. Any man with the faith of Paul can have wisdom on this point from the source of Pauls wisdom. (H. C. Trumbull, D. D.)

The defence and weapons of a man of God in troublous times

I. For himself--he has right and law which must protect him, as long as they have the power.

II. Within himself--he carries the equanimity of a good conscience, which remains undisturbed in the storm of the passions.

III. In himself--he exhibits the power of a Divinely consecrated personality, which does not fail to impress even brutal crowds.

IV. In God--he has a friend who says, No weapon that is formed against thee shall prosper. (K. Gerok.)

Pauls memorable sermon at Jerusalem

I. The preacher: in chains.

II. The pulpit: the stairs to the Roman barracks.

III. The deacons who conducted him: the soldiers.

IV. The psalms which preceded the discourse: murderous outcries.

V. The congregation: an excited people.

VI. The anointing which he brings along with him: the Spirit of the Lord, as a Spirit of faith, love, wisdom, and strength. (K. Gerok.)

Paul and the bigoted Jews

1. Christians may at any time be called upon for a reason of the hope that is in them, and ought to be ready to give it, with meekness and reverence (Act_22:1; 1Pe_5:1).

2. We ought to consider in the best light even the acts of enemies (Act_22:3).

3. Prayers are often answered in ways we least expect. Not only are our greatest joys, but our keenest disappointments, experienced in Divine communion. Paul wished first to be an apostle to Jews. Even devotions must cease when the demands of duty are urgent. It is well to carry the zeal and consecration acquired in prayer into life and action. There are many tasks for which we are unprepared until we have been fired by devotion (Act_22:17-18).

4. Men are not always the best judges as to how, when, and where they shall do the most good (Act_22:19-20).

5. The distant purposes and preparations of Christianity prove its Divine character and power (Act_22:21).

6. Where there is conscious rectitude, a narrative of facts is the best defence.

7. The hardness of the heart is as supernatural as its conversion. (A. F. Muir, M. A.)

Pauls address on the stairs

In this address he--

1. Avows himself a Jew by birth and education (vers3).

2. Describes his persecuting zeal against the Christians (Act_22:4-6).

3. Narrates his miraculous conversion (Act_22:6-10).

4. Shows how his reception into the new body was by Jewish agency (Act_22:12-16).

5. Gives an account of his apostleship among the Gentiles (Act_22:17-21). In the address note that--

I. Self is criminated. Not one word is uttered in vindication of his conduct prior to conversion; on the contrary, he paints it in the darkest colours. What can any man discover in his history before conversion on which he can look with complacency?

II. Christ is honoured.

1. His conversion is ascribed to Him as it always is.

2. His commission is ascribed to Him; Christ became everything to the apostle after his conversion.

III. Conversion is memorable. Twenty-five years had passed away, and yet the incidents were fresh. So it is in all genuine cases of conversion. (D. Thomas, D. D.)

Pauls sketch of his life

or how a servant of God looks back upon his life course.

1. With grateful remembrance of human benefactors (Act_22:3).

2. With penitent confession of his own erroneous ways.

3. With humble praise of the Divine gracious dealings (verse 6-16).

4. With clear consciousness of his lifes call (Act_22:18-21). (K. Gerok.)

The apostles autobiography

The apostles life, as he here sketches it, may be divided into three parts.

I. Paul persecuting Jesus. For in persecuting the disciples, he really persecuted their Lord. He persecuted--

1. Intelligently. When this hated sect was broken up in Jerusalem after the martyrdom of Stephen, he saw in a moment that the scattered fragments must be annihilated before victory was complete. In this he showed the true genius of a general. So he deliberately laid his plans to harass the scattered bands of disciples.

2. Relentlessly. All women as well as men who loved Jesus, Paul hated. He gave no quarter to any. Nothing short of Stephens death would satisfy his bloodthirsty soul. Extermination is the goal which he means to reach.

3. Consecratedly. He gave himself to this work; not his means or his thoughts only, but himself. He scorned working by proxy. How the ecclesiastics in Jerusalem must have loved him! How the Christians must have dreaded him, even as the Saracens dreaded Richard the Lion-hearted.

II. Paul prostrate before Jesus. Yes, in the very dust, on the way to Damascus. Yes, before the very Jesus, whom with all his soul he had hated. In an instant all his cherished plans were dissipated, and he cries, Lord, what wilt Thou have me to do? Humanly speaking, the history of the world was more changed by that incident than by any of the decisive battles of the world. We love to tell of Platea, Thermopylae, Marathon, Tours, Waterloo, and Gettysburg, but all of these have not exerted so great an influence as this battle of Jesus with Paul his enemy. It lasted but a moment, and the Pharisee was conquered once and for all. Note: Certain sceptics explain this occurrence by Pauls having been sunstruck, and that he mistook the blinding light of the sun for a Divine appearance. To which we answer, that if a sunstroke can make such preachers we had better close our theological seminaries, and set all their students out under a boiling sun. Such criticism is on a par with that of the German commentator, who says that when Jesus said to Martha, But one thing is needful, He meant, Dont cook too much, we really need only one dish.

III. Paul praying to Jesus. When a man falls prostrate before Jesus, it will not be long before he begins to pray (Act_9:11). In this prayer he evidently asked for guidance as to what he could do for Jesus. A good prayer that for a young convert. Too many merely ask for pardon, and stop. Paul also asked for orders. (A. F. Schauffler.)

Personal experience

1. We wonder what speech Paul wilt now make. Will he enter into some learned argument and confound his hearers by his heavenly eloquence? The audience is unlike any other audience he has ever addressed, and he is now in the metropolis of the land. What is his defence? He tells over again the story of his conversion, and nothing more. The sublimity of that act is without parallel. Here is no argument, criticism, erudition, but a simple statement of facts; the application being: After this, what could I do?

2. We wondered how the old story of the conversion was bearing the wear and tear of apostolic life; the answer is before us. Having gone down into the city and into the wilderness, and over the sea; having been beaten, stoned, imprisoned, the apostle ends just where he began: by telling the simple experience of his own soul. The story is just the same. Sometimes imagination plays havoc with memory; and throws its own colour upon the simplest facts of early life, and we begin to regard those facts as a dream. This is particularly the case with the religious imagination; it leads us to disown our early selves, to regard our first prayers as passionate and sentimental rather than as sober and vital. It is interesting, therefore, to find that Paul, after all the manifold experience of a missionarys life, repeats the old story exactly as it occurred in the early part of his life. Paul laced and kept both his feet on the rock of facts which had occurred in his own knowledge.

3. Christianity is not to be defended by mere argument, by the able use of elegant terms and subtle phrases; it does not challenge the world to a battle of opinions. Christianity is an incarnation; it stands up in its own living men, and says, This is my work; the controversy which I have with the world is this: produce your men and I will produce mine. The tree is known by its fruit. If the Church would stand firmly to this one point, there need be no controversy. If in an unfortunate mood you refer to some other mans case, you may be perplexed by some cross inquiry as to the order of the facts; but if you keep to your own self there is no answer.

4. The recital Paul called his defence. The defence of Christianity is not a book but a man--not an argument but a life. Of course we shall be told about the shortcomings of Christians. So be it; and still the truth remains that Christians are the defence of Christianity. You tell me that London is a healthy city! Come with me to the hospitals and I will show you every disease known in this climate. Come with me from house to house, and in nearly everyone I will find you someone sick. That kind of argument would not be admitted on sanitary questions; yet the very men who would probably reject it upon the ground of a physical kind, might be tempted to use it in relation to Christians. There are sick Christians, Christian cripples; and yet it remains true that even the weakest Christian may have about him the peculiar sign manual of heaven.

5. Here, then, is the plain line along which we must move when called upon for our defence. Men, brethren, and fathers, says some poor old mother in the Church, hear ye my defence. I was left in difficulty and trouble and sorrow; I knew not where to turn: I sat down and felt the pain of utter helplessness, when suddenly I heard a voice saying unto me, Pray to thy Father in heaven. I never had prayed just in the right way; but, at that moment, my eye brightened with hope, and I fell down, and asked the Lord to show me what He would have me to do. Suddenly there was a great light around me, and a hand took hold of mine, and ever since I have felt that I am not an orphan, but under fatherly superintendence. Sweet old mother! sit down; the philosophers can never answer that. Have you no tale to tell about the dark and friendless days; the sudden suggestion that stirred the mind; the inspiration like a flash of light at midnight; the key which has unlocked every gate ever since? Stand up and tell your tale. Let me not hear your opinions and views and speculations--keep them to yourself; but when we call for your defence read out of the pages of your heart. Herein is the secret of ardent preaching.

6. A converted man is one who is completely turned right round in every act, motive, impulse, and purpose; one who was travelling east, but is now marching straight towards the west. You could tell what turned you round--it was a death, a grief, a reading of the Book, a sermon, a singular providence, the hearing of a hymn, the touch of a child, the feeling of an inward agony. That is your defence; it is not mine; it is not another mans, probably. Every man has his own view of God, his own conception of the Cross.

7. We want more personal experience in the Church. Herein the idea of some Christian communions is sound: that we should meet one another periodically, and audibly say what God has done for the soul. And, judging by apostolic history and precedent, nothing is so convincing, so satisfactory, as for the soul to tell its own story, in its own words, and when the soul does that, the best of all sermons will be preached. Each can say, who has known Christs ministry in the soul, Once I was blind; now I see. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 22:1-2. Men, brethren, and fathers — Of whatsoever age, rank, or circumstance of life you are; hear ye my defence — Which ye could not hear before for the tumult. And when they heard that he spake in their vulgar tongue, then called the Hebrew dialect, they kept the more silence — Were the more disposed, numerous as the assembly was, to hearken to him attentively.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Paul’s First Defence—to the Jerusalemites, Act_22:1-23.

1. Men—We have here the first of five self-defences by Paul, recorded by Luke, (22-26.) His method of defence is the often very effective one of telling his own experience. With special wisdom in his case; for his experience and history have ever been held as a peculiar and striking demonstration of the truth of Christianity. The argument to these Jews now is: I was once, in your circumstances, a foe of Christ; you, with my experience, would be Christian.

Men… brethren—Best expressed in English, brother-men; men who are brethren. Fathers—Probably men of age and office, of high priestly rank, were under his eye, looking down from the stairs.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_22:1. Men, brethren and fathers.—Or, brethren and fathers, the use of “men” in English being unnecessary. Compare the commencement of Stephen’s address to the Sanhedrim (Act_7:2). Conybeare and Howson (2:276) “account for this peculiar mode of address” by supposing “that mixed with the crowd were men of venerable age and dignity, perhaps members of the Sanhedrim, ancient scribes and doctors of the law, who were stirring up the people against the heretic.” More likely this was the usual way of addressing an assembly which included scribes and elders of the people (Spence). Hear my defence.—The construction is not a double genitive of the thing and the person—hear me and hear my defence, but a genitive of the thing; “my” being dependent, not on “hear,” but on “defence.” The defence consists of three parts.

Act_22:2. In the Hebrew tongue or language.—See on Act_21:40.

Act_22:3, which begins the first part (Act_22:1-5), takes up the acknowledgment as to his own person which has just been made to Lysias (Act_21:39). The best texts omit verily. Brought up at the feet of Gamaliel.—On Gamaliel. See Act_5:34. “The scholars sat upon the ground or upon benches, the teachers upon stools (Mat_23:2)” (Holtzmann). According to this punctuation, which is commonly adopted (Calvin, Meyer, Alford, Wendt, Zöckler, Holtzmann, Westcott and Hort), Paul must have removed from Tarsus to Jerusalem when a youth (compare Act_26:4); according to a different punctuation followed by other exegetes (Griesbach, Lachmann. De Wette, Bethge, Hackett, Conybeare and Howson), the words should be rendered, at the feet of Gamaliel taught—ἀνατεθραμμένος, having regard (it is said) more to physical growth, while πεπαιδευμένος refers rather to mental culture or professional training. But the way in which the sentences are built, the participle preceding its qualifying clause, appears to speak for the former translation as the more probable. Hausrath considers the story of Paul’s studying under Gamaliel in Jerusalem as apocryphal (Der Apostel Paulus, pp. 34, 35). The perfect should be the strict manner of the law of the fathers.—The word ἀκρίβεια, which occurs only here (compare Act_26:5), was the customary catchword for Pharisaic legalism (see Wis_12:1; Jos., Ant., IX. x. 2; Wars, II. viii. 14; Life, 38). For Paul’s legal strictness see his statements elsewhere (Gal_1:14; Php_3:5). Zealous towards God. Better, for God: like zealous for the Law (Act_21:20). As ye all are this day.—“A conciliatory comparison” (Alford). “Must not that have constrained the Jews to the admission: ‘This man understands us, but we understand him not’ ” (Besser).

Act_22:4. This way.—See on Act_9:2 : “He would willingly have struck down the believers in Messiah with a stroke” (Holtzmann). Unto death.—Or, as far as death. Not the aim merely (Meyer), but the actual result (Hackett), of his persecution (compare Act_22:20; Act_16:10).

Act_22:5. The high priest of the time (Act_9:1), Caiaphas, seems to have been still alive when Paul spoke. He, along with the elders, composed the Sanhedrim (Luk_22:66). Unto the brethren.—Not against the Christians (Bornemann), but to the Jews in Damascus (Holtzmann, Zöckler, and others); specially to the Jewish rulers in the synagogues (Act_9:2). Them which were there (ἐκεῖσε) meant those Jewish believers who, having fled thither (to Damascus) in consequence of the persecution (Act_8:1), had settled there. To be punished.—For apostatising from the law of their fathers.

HOMILETICAL ANALYSIS.—Act_22:1-5

Paul’s Survey of His Past Career; or, What He Was and Did before Conversion

I. His birth.—

1. As to race. He was not an Egyptian (Act_21:38), as the commander of the castle supposed, neither a Greek nor a Roman, but a Jew, a true son of Abraham (Rom_11:4), “of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews” (Php_3:5). Whatever other nations thought of the Jews, the Jews had exalted opinions of themselves, as the very salt of the earth, the flower and cream of humanity. To them pertained “the adoption, and the glory, and the covenants, and the giving of the Law, and the covenants of God and the promises” (Rom_9:4). If race is not everything in a man’s make-up, still less is it nothing. Heredity goes back beyond immediate parentage to the family stock, and has its roots in the original race. The Jewish race was physically pure, intellectually high, and religiously strong.

2. As to place. A native of Tarsus, in Cilicia (see on Act_9:30), and therefore a citizen of no mean city (Act_21:39). This circumstance explained his knowledge of Greek (Act_21:37), his acquaintance with Greek literature (Act_17:28), and his strong sympathy with the Gentiles, and fitted him in an eminent degree for his life vocation as a missionary of the cross to the Gentiles. The place in which a man is born, no less than other factors in his terrestial environment, contributes important influences, which go to shape his career and mould his character. Most men owe more to their birthplaces than they suppose. The spot in which a man first awakes to consciousness has the earliest and therefore the best chance of making an impression—favourable or unfavourable—upon his susceptible nature.

II. His education.—

1. His university. Jerusalem. Though doubtless his training commenced at home in Tarsus, he appears to have at an early period removed to the metropolis of Judæa, where (this, of course, is pure conjecture) his sister (Act_23:16) may have preceded him along with her husband. To this his parents may have assented, both because of the hallowed interest which to every pious Jew gathered round the Holy City, and because of some promise of brilliant talent which may have been detected in his opening youth.

2. His teacher. Gamaliel (see on Act_23:34), who belonged to the school of Hillel, and had apparently great influence in the Sanhedrim (23:40). The Hillelites, who had been trained by their master to be both tolerant and broad, sometimes verging towards laxity, were supposed to be more favourably disposed towards Christianity than the Shammaites.

3. His learning. In the Law, which he was taught to regard with

(1) religious respect as the Law of God, and therefore charged with absolute authority;

(2) profound veneration, as the Law of the fathers—i.e., given to the fathers of Israel (not to the sons, as modern criticism teaches!); and

(3) dutiful submission as the law of righteousness, which called for the strictest obedience to its every jot and tittle as the only means of attaining to salvation and eternal life.

III. His zeal.—

1. Its nature. It was zeal for the Law, for its outward observance, for the external performances it required, “the meats and drinks, and divers washings,” “the sacrifices and offerings,” “the ordinances and statutes,” “the rites and ceremonies,” it prescribed. In regard to all these he was a Pharisee by descent (Act_23:6), by training (Act_26:5), and by conviction (Php_3:6).

2. Its object. To secure the Divine favour. He was zealous for God—i.e., his zeal for the Law rested on the conviction

(1) that the Law was of Divine origin and therefore binding on the consciences of men, and especially of Jews, and

(2) that obedience to its prescriptions was the only way of attaining to Divine favour.

3. Its degree. He was as intense in his devotion to the Law and to God as they themselves were who then gnashed their teeth against him and cried, “Away with him!” Indeed, as touching the righteousness of the Law, he claimed to be, like themselves, blameless (Php_3:6)—a fine touch of conciliating speech!

IV. His persecution.—

1. Its object. Directed against the Christians, the people of “this way,” both men and women. He then did what they were doing now.

2. Its character. Ferocious, bloodthirsty, murderous. Not satisfied with scattering the disciples of the Crucified from the Holy City, he caused them to be arrested and thrown into prison, without respect to age or sex; and as if that were not enough, he pursued them even unto death. Verily he had then been “a ravening wolf of the tribe of Benjamin.”

3. Its notoriety. This thing had not been done in a corner. The high priest of the day (probably alive when Paul spoke) and “all the estate of the elders,” or “the whole presbytery”—i.e., the entire body of the eldership, including the Sanhedrim and Senate—were cognisant of his activity and eminence in this respect. He had then been “a burning and a shining light,” a renowned champion of the faith, a kind of Hebrew Sir Galahad, who could have boasted—

“My good blade carves the casques of men,

My tough lance thrusteth sure;

My strength is as the strength of ten,

Because my heart is pure.”

4. Its extent. Not content with cleansing Jerusalem, or even the Holy Land, of the apostates, as he believed them to be, he had swooped down upon them in distant Damascus, bearing with him missives, mandates, warrants, from the high priest and the Sanhedrim, empowering him to arrest them in the synagogues of that city, and fetch them, bound, to Jerusalem to be punished.

Learn—

1. The accuracy of Paul’s life-story as narrated by Luke 2. The vividness of Paul’s recollection of his early years.

3. The courage of the apostle in making known to his countrymen the fact of his renunciation of their ancient faith.

4. The skill of the apostle in speaking so as to disarm the suspicions of his enemies.

5. The mistaken and disastrous course to which one may be led who is impelled by a zeal for God, but not according to knowledge (compare Act_26:9; Rom_10:2

HINTS AND SUGGESTIONS

Act_22:1-2. The Qualities Requisite for a Christian Orator.

I. A spirit of courage.—Not of defiance or arrogance, but of calm fortitude which fears not man—neither his flatteries nor his frowns, neither his threatenings nor his bribes—but rests on God as its support in the wildest hurricanes of human passion and in the most alarming dangers. Such fortitude Paul possessed when he faced the mob from the castle stairs.

II. A spirit of meekness.—Not of cringing servility or of fawning adulation—neither of mock humility nor of affected self-depreciation, but of genuine self-forgetfulness, which overlooks all the faults and failings of its hearers, and makes nothing of their want of consideration for or even injustice towards itself. Such meekness Paul exhibited when, “though he had none but persecutors and murderers before him, he yet regarded and addressed them as brethren and fathers, on account of the covenant and promises of God.”

III. A spirit of love.—Not of gushing sentimentality or of sugared verbiage, but of true, manly, and religious affection, which sees in those it addresses persons who are men and brethren, of the same flesh and blood, of the same moral and religious value in the eyes of heaven, susceptible of becoming partakers of the same high blessings of salvation and eternal life as itself.

IV. A spirit of simplicity.—Not of triviality or frivolity, but of holy intelligibility, which seeks not for language that will dazzle by its brilliance, but for speech that will charm by its lucidity and easiness of comprehension.

Act_22:3-4. True Religion. What it is not and what it is.

I. What it is not.—

1. Not descert from religious ancestry. Paul, though the son of a Pharisee, was yet not possessed of true religion. Grace does not run in the blood.

2. Not education by pious teachers. Paul sat at the feet of Gamaliel, one of the most learned and influential rabbis of his day; yet Paul did not acquire religion. Grace is not the product of culture and training.

3. Not acquaintance with the letter of the Scriptures. Paul, thoroughly instructed in the law of Moses, both moral and ceremonial, was yet not religious. Grace is something more than mental illumination.

4. Not zeal in the performance of religious duties. Paul was so devoted to the outward rites and ceremonies of religion, and so absorbed in the pursuit of what he believed to be “righteousness,” that he could without hesitation describe his conformity to the law as “blameless”; and yet he was destitute of religion, Grace is not a matter of mere external performance.

5. Not activity in promoting and defending the faith. Paul had both, and yet was without religion. Grace is not of works.

II. What it is.—The exact opposite of all these.

1. It is conditioned by a new or second birth—a birth from above (Joh_3:3). What Paul calls a new creation (2Co_5:17).

2. It is promoted by being taught of the Spirit (Joh_14:26), or taught by Jesus Christ (Eph_4:21).

3. It is nourished by a spiritual acquaintance with the Scriptures (Joh_6:63).

4. It consists in an inward conformity of the soul to the requirements of God’s law (Rom_7:22).

5. It shows itself in a sincere desire to extend the faith—not by force of arms, but by the power of the truth.

Act_22:3-5. The Promising but Disappointing Youth of Paul.

I. The magniflcent advantages he enjoyed.—

1. In his parentage. Having been born of Jewish parents, members of the noblest and most religious race then on earth.

2. In his birthplace. In Tarsus, where he came in contact with the civilisation and culture of the most intellectual people of the Old World.

3. In his education. Brought up at the feet of Gamaliel, the most renowned teacher of the day.

4. In his religious instincts. Instructed according to the strict manner of the law of his fathers, he was inwardly fired with a zeal for God and religion which gave promise of splendid results in after years.

II. The miserable results he produced.—

1. In the blind legalism of his religion. One would almost have expected that a youth of culture and ability like Paul would have soared away far above and beyond the dead externalism of the Pharisaic circle in which he had been born and brought up.

2. In the feline cruelty of his disposition. One would have thought that so much education as Paul had received would have mollified rather than intensified, blunted rather than whetted, the natural savageism of his soul.

3. In the low conception of his life-mission. One might naturally have anticipated that a brilliant youth like that of Paul’s would have been devoted to the purifying and refining of his ancestral religion, and to the propagation of it by means of learned and eloquent expositions. Alas! it so degenerated as to place its splendid faculties at the service of the Sanhedrim, to be employed in the work of a common persecutor and assassin. To what base uses noblest souls may come!

Act_22:4-5. Paul the Persecutor; or, the Spirit of Intolerance in Religion.

I. Whence it springs.—

1. From a wrong conception of religion, which cannot be manufactured by force, and does not consist in mere external conformity to law or ritual, but must ever arise as a free product of the soul, and consist of true inward submission of the heart and life to the will of God.

2. From a mistaken idea of human nature, which cannot be coerced into such submission, but must be sweetly persuaded and lovingly wooed to yield, to the will of God.

3. From a false estimate of the rights of man. While every man has a God-given right to think for himself in religion, and to persuade his neighbour, if he can, to think along with him, no man is entitled to dictate to his brother in the sphere of conscience or punish his brother because he exercises that liberty of which he has been put in possession by God.

4. From a defective calculation of the value of persecution, which never yet made a true convert, though it has multiplied hypocrites as well as created martyrs.

II. To what it leads.—

1. Suppression of all the nobler instincts of humanity. On the part of the persecutor, and not infrequently also on the part of the persecuted. It lets loose all the bad passions of the human heart, both in those who resort to violence and in those who resist it. It puts the persecutor down to the same level as the conspirator and brigand, murderer and assassin. It rouses within the persecuted feelings which are the opposite of meekness, gentleness, patience, long-suffering.

2. Perpetration of indiscriminate cruelty. It commonly shows itself, as in Paul’s case, to be absolutely devoid of one grain of mercy, to be destitute of pity, to be fierce and bloodthirsty, sparing neither sex nor age, but involving all against whom it rages in common and undistinguished slaughter. In short, it is the minister of hell, rather than the messenger of heaven.

3. Ignominious defeat of its own aims. The more a cause is persecuted the more it multiplies and grows. “The blood of the martyrs is the seed of the Church.” The religion that requires a sword for its propagation is not from above, but from beneath. Its final failure is foredoomed. “All they that take the sword shall perish by the sword” is true of the institutions for which, as well as of the persons by whom, the sword is wielded.

Act_22:5. Mistaken Missions.

I. To persecute the cause and the people of God.

II. To propagate true religion by means of force.

III. To disseminate error, whether by lawful or unlawful means.

IV. To run on any errand without a certainty of having Heaven’s permission.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

SECTION II

EVENTS WHICH OCCURRED DURING THE IMPRISONMENT OF THE APOSTLE PAUL IN JERUSALEM. HIS DEFENCE BEFORE THE PEOPLE, AND THE GREAT COUNCIL

Act_22:1 to Act_23:11

A.—THE APOSTLE’S DEFENCE BEFORE THE JEWISH PEOPLE

Act_22:1-21

1Men, brethren, and fathers [Ye brethren and fathers], hear ye my defence which I make [om. which I make] now unto [before] you [you——] 2([Om. parenth. marks] And [But] when they heard that he spake in the Hebrew tongue [dialect] to them, they kept the more silence [they became the more silent]: and he saith,)

3I am verily1 a man which am a Jew [I am a Jewish, man], born in Tarsus, a city [Tarsus] in Cilicia, yet [and] brought up in this city at the feet of Gamaliel, and taught [city, taught at the feet of Gamaliel,] according to the perfect manner [the strictness] of the law of the fathers [of the paternal law], and was zealous toward [was a zealot for] God, as ye all are [yet] this day. 4And I persecuted this way unto the [unto, ἄχρι θαν.] death, binding and delivering into prisons both men and women. 5As also the high priest doth bear me witness, and all the estate of the elders [and all the eldership]: from whom also I received [from whom I received also] letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to [that they might] be punished. 6And [But] it came to pass, that, as I made my journey [was on my journey], and was come [drew] nigh unto Damascus about noon [mid-day], suddenly there shone [flashed] from heaven a great light round about [around] me. 7And I fell2 unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8And [But] I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9And [But] they that were with me saw indeed the light, and were afraid [affrighted];3 but they heard not the voice of him that spake to me. 10And [But] I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into [to] Damascus; and there it shall [will] be told thee of all things which are appointed for thee to do [which it is appointed that thou shalt do]. 11And [But] when I could not see for the glory [brightness] of that light, being led [I was led] by the hand of them that were with me, [and thus] I came into [to] Damascus. 12And one [But a certain] Ananias, a devout4 man according to the law, having a good report of [among] all the Jews which [who] dwelt there [in the city], 13Came unto me, and [om. and] stood [approached], and said unto me, Brother Saul, receive thy sight [look up!]. And the same hour I looked up upon him. 14And [But] he said, The God of our fathers hath [before] chosen thee, that thou shouldest know his will, and see that [the, τὸν] Just One, and shouldest hear the voice of [his voice from (ἐχ)] his mouth. 15For thou shalt be his witness [be a witness for him] unto all men of what [concerning that which] thou hast seen and heard. 16And now [,] why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord [on his name5]. 17And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in [fell into, γενέσθαι με] a trance; 18And saw him saying [as he said] unto me, Make haste, and get thee quickly out of Jerusalem: for [because, διότι] they will not receive thy testimony concerning me. 19And I said, Lord, they know [themselves, αὐτοὶ] that I imprisoned and beat [scourged] in every synagogue [in the synagogues, χατὰ τὰς συν.] them that believed on thee: 20And when the blood of thy martyr [witness] Stephen6 was shed7, I also was standing by, and consenting unto [and had pleasure therein] his death [om. his death8], and kept [guarded] the raiment [garments] of them that slew him. 21And he said unto me, Depart: for I will send thee far hence unto the Gentiles [among the nations].

EXEGETICAL AND CRITICAL

Act_22:1-2. Men, brethren, and fathers.—The word ἀδελφοί expresses the love which the speaker bears to his own people, and πατέρες his respect for their eminent rulers, of whom some may have been present. [See Exeg. note on Act_7:2-3. a.—Tr.]. The circumstance, moreover, that he addressed his hearers in their mother tongue, disposed them to listen with the more favor, as many of the number had not supposed that the man before them, whom they did not personally know, understood the Aramæan language.

Act_22:3-5. a. I am verily a man which am a Jew.—[Even if μέν is not cancelled (see note 1, appended to the text), it is here equivalent simply to the word indeed, as the translators often render it.—Tr.]. The full account which Paul gives of himself, Act_22:3-5, is intended to remove the suspicion with which he was regarded (Act_21:28); he states that he is an Israelite by birth, that he had from early youth been connected with the city of Jerusalem, that he had, at a former period, been governed by a strictly Pharisaical zeal for the law, and had even been an enemy of Christianity. Γεγενν. ἐν T.—ἀνατεθρ. δὲ, i.e., born, it was true, in a foreign country, but brought up in Jerusalem; ἀνατρέφω is used in reference to the rearing or education of children.—The words παρὰ τ. πόδας Γαμ. are far more appropriately connected with πεπαιδ. than with ανατεθρ., as they cannot refer to children who are brought up, but to scholars or disciples who receive instruction, while they sit on the floor or on benches before the feet of the teacher [who occupies an elevated seat.—Tr.]. Such was the Jewish custom; both Philo and the Talmud testify that the Rabbi occupied a cathedra or teacher’s chair, and that his pupils found seats partly on the floor, and partly on benches placed before him. [Lechler here adopts the punctuation preferred by Kuinoel, Grotius, Knapp, Lach., Tisch., de Wette, Hackett, etc., and places the comma after ταὐτῃ, cancelling the one which is placed after Γαμαλιὴλ in the usual editions of the text. rec., and which, as in the Engl. version, is recognized by Calvin, Grotius, Bornemann, Meyer, Alford, etc.—For Gamaliel, see Exeg. note on Act_5:34.—Tr.].—Κατὰ ἀκρίβ. τ. πατρ. νόμου, i.e., the instructions corresponded to very strict views of the law; the term ἀκρίβεια is not intended to describe the character of the law per se, but refers to the character of the instructions, which are, accordingly, represented as being marked by pharisaic rigor. And, indeed, ἀκριβής and its derivatives are specially employed to describe the peculiarities of the Pharisaical tendency, e.g., ἀκριβεστάτη αἴρεσις, Act_26:5; certain Jews ἐπ̓ ἀκριβώσει μέγα φρονοῦν τοῦ πατρῴου νόμου, Jos. Antiq. xvii. 2. 4; Φαρισαῖοι οἱ δοκοῦντες μετὰ ἀκριβείας ἐξηγεῖθαι τὰ νόμιμα, Bell. J. ii. 8. 14.

b. And was zealous.—In consequence of such an education and such instructions, Paul became a zealot for the honor of God; he expresses this thought in terms which are not open to censure. [Ὑπάρχων, on account of its combination with participles in the perfect tense, acquires the meaning of the imperfect tense. (de Wette).—Tr.]. The apostle, at the same time, remarks: “I was once what ye are; ye are still today, indeed, at this very moment, what I too was, at a former period.” As an evidence of the truth of his declaration that he had once been a zealot, he mentions his persecution of Christianity, to which latter, at this stage, he gives, with great judgment, only a general name. [Ταύτην τὴν ὁδὸν, see Exeg. note on Act_9:2.—Tr.]. The statement that he had once entertained a deadly hatred against the Christians, he establishes by appealing to the testimony of the high priest [ch. Act_9:2] and all the elders, which they could easily furnish. The ἀδελφοί, in Act_22:5, as in Act_22:1, art his brethren—Jews by birth—Jews who held the views which then prevailed in the Sanhedrin, and with whom he fully concurred in sentiment at that early period.

Act_22:6-11. And it came to pass.—The apostle proceeds to give a narrative of his conversion; he first describes (Act_22:6-11) the appearance of Jesus on the road to Damascus. His statements are identical in essential points with those which are found in Act_9:3-8. See the Exegetical notes on that passage. The minor details that are peculiar to the present narrative, are introduced with a reference to the circumstances under which, at that moment, Paul and his hearers meet together. He appends, for instance, ὁ Ναζωραῖος to the name of Jesus, Act_22:8; that appellation does not occur either in Act_9:5, or Act_26:15, but is very appropriately employed when Paul addresses an assemblage of unconverted Jews, to whom he mentions Jesus for the first time. Other details are chiefly intended to demonstrate the truth and reality of the appearance of Jesus Christ, e.g., περὶ μεσημβρἰαν, Act_22:6 (ἡμέρας μέσης, Act_26:13), which is not found in Act_9:3. The fact that the appearance occurred in the bright light of day, affords a pledge that the whole statement did not proceed simply from the self-delusion of a dreamer. The circumstance that Paul’s attendants saw the light, Act_22:9, which is not expressly mentioned either in Act_9:7, or Act_26:14, also tends to prove the truth and reality of the appearance, which was thus observed by several persons; he adds that they did not understand the words of Jesus, in order, possibly, to explain the inability of those attendants to confirm his statements respecting the great object of the Lord’s appearance. He also adduces (Act_22:11) the circumstance that he had been blinded by that extraordinary light, no doubt, with the intention of furnishing additional evidence of the reality and overwhelming power of that appearance. The words ὦν τέτακταί σοι, Act_22:10, imply that from that moment Paul was no longer the master of his own determinations, but was guided by the divine will. [Lechler says above: “he adds that they did not understand the words of Jesus.” The Engl. version says: “they heard not,” while Luke asserts, Act_9:7, that they heard a voice. To this apparent contradiction Lechler does not specially refer, as he had already explained it in Exeg. note on Act_9:7. Dr. J. A. Alexander adopts the same view. He says, for instance (Act_22:8-9): “There is “a distinction between hearing a voice speak and hearing what it says, as nothing is more common in our public bodies than the complaint that a speaker is not heard, i.e., his words are not distinguished, though his voice may be audible and even loud. … It might be said, with equal truth, that Paul’s companions heard the voice, i.e., knew that it was speaking, and that they did not hear it, i.e., did not know what it said.”—Tr.].

Act_22:12-16. And one Ananias.—Paul shows here that the work of his conversion was perfected through the agency of Ananias in such a manner, that his conversion and his call to be a witness of Christ, evidently proceeded from God, and fully harmonized with the old covenant. He describes Ananias, in Act_22:12, by specially referring to the well-known legal features of his character—a point which is not prominent in Act_9:10. His restoration to sight through the word of Ananias is very distinctly represented as a miracle, by which the divine mission of Ananias to him was attested. [̓ Ανάβλεψον—ἀνέβλεψα, Act_22:13. “Receive thy sight, and, looked up, are imperative and indicative forms of the same Greek word, and ought to have been so translated. … Ananias says: ‘Look up,’ which he (Paul) could not do unless his sight had been restored, and therefore when it is added that he did immediately look up, it is the strongest way of saying, though by implication, that his eyes were opened.” (Alexander).—There is an analogy presented in the case of the man with the withered hand, to whom the Lord said: “Stretch forth thine hand.” Mat_12:10; Mat_12:13.—Tr.]. In the address of Ananias, names which are directly taken from the Old Testament, are given to God and to Christ, Act_22:14, namely, ὁ θεος τ. πατέρων ἡμῶν, and, ὁ δίκαιος; the latter, the Just One, is employed in a peculiar, or the most perfect sense of the term. The appearance of Christ, moreover, resembles an enlarged revelation granted by God to a prophet; the ministry in the wide world (πάντας ἀνθρ.), to which Paul is appointed, is the testimony which he is to bear as one who had alike seen with his eyes, and heard with his ears—a testimony which he can, under no circumstances, refuse to bear, Act_22:14-15. Finally, the exhortation that he should receive baptism and call on Jesus, demonstrates that he did not act with precipitation, but, on the contrary, needed an urgent call, addressed to him in the name of God, before he took the decisive step. [Βάπτισαι καὶ ἀπόλουσαι, both 1 aor. imper. mid.—“Be baptized, is not a passive, as in Act_2:38, but the middle voice, strictly meaning, baptize thyself, or rather, cause thyself to be baptized, or, suffer (some one) to baptize thee.” (Alexander). The force of the middle voice would be expressed in Latin by curare, and in German by sich lassen; see Winer: Gram. N. T., § 38. 3.—Tr.]

Act_22:17-21. When I was come again to Jerusalem.—Paul speaks in these verses of a revelation of Jesus, which is not mentioned in Act_9:26 ff.; he states the substance of that revelation—that he was to proceed to Gentiles dwelling at a great distance from Jerusalem—in order to explain and justify his labors in heathen lands. For the purpose of removing the suspicion from the minds of his hearers, that he is an enemy of Israel, of the law, and of the temple (Act_21:28), he specially mentions the circumstance that this second appearance of Christ to him occurred in Jerusalem, in the temple, while he was engaged in prayer. Thus it appeared that his conversion to Christ, had neither caused him to forget Jerusalem (Psa_137:5), nor estranged him from the temple, the place of prayer. So little, indeed, was he prejudiced against his people, that when the Redeemer directed him to depart with haste from Jerusalem, because the Jews would not receive his testimony concerning Jesus, he had objected to such a course, and could not abandon the hope that the word of Christ would yet find an entrance among his people. He now repeats to his hearers, with great judgment, the answer which he returned to Jesus who appeared to him, Act_22:19-20. Its general purport was the following:—That precisely his well known former hostility to the Christians, and the change which had now taken place in him, would make an impression, and open an avenue for his word to the Jews. And nothing but the repeated and peremptory command of Jesus, who had (Paul implies) determined to send him to the Gentiles, could prevail over the tenacity of his own purpose, which proceeded from a warm love to his people. [Μο ὑποστρέψαντι, in Act_22:17, belongs, as in Act_22:6, to ἐγένετο; another construction, viz., that of the Gen. absolute, is then introduced in καὶ προςευχομένου μου; (Winer, § 31. 10. obs. 2, and § 44. 3, last note).—“Martyr (Act_22:20, Engl, version) is itself a Greek word meaning witness, and repeatedly occurring in the book before us (e.g., Act_22:15 of the present chapter), but in English having the specific sense of one who dies for his religion. … The transition from the general sense of witness to the specific sense of martyr is traced by some in this verse and in Rev_2:13; Rev_11:3; Rev_17:6. Our translators would, however, have done better to retain the usual term witness, which is found in all the older English versions” (Alexander).…Tr.]

DOCTRINAL AND ETHICAL

1. This defence of the apostle of the Gentiles beams with the light of Christ. While he vindicates his own course, and, apparently, speaks only of himself, he bears witness, in the most unequivocal manner, to the Redeemer—to His grace towards sinners, and His heavenly glory and power—to Christ’s fellowship with His lowly and persecuted disciples (Act_22:7-8)—and to His plan of salvation, which embraces all mankind (Act_22:15; Act_22:21). The whole exhibits a wisdom which the Spirit of Christ alone can impart; the apostle combines a thoughtful, tender, and winning love for his hearers, with the utmost candor and boldness in confessing his faith.

2. Paul, who repeats the words of Ananias, styles Jesus “the Just One.” In this name the old and the new covenant, the law and the Gospel, are united. The aim of the law is righteousness. While Saul was a “zealot,” he sought righteousness by the law, but could not find it. Israel seeks righteousness by works, but cannot attain to it. Legal righteousness was the ideal of Pharisaism. But Christ is preëminently, and, indeed, exclusively, the Just [or Righteous] One [Δίκαιος is rendered just between thirty and forty times in the Engl. N. Test., and as often righteous.—Tr.]. In Him righteousness is personally, peculiarly, and perfectly, exhibited. He is the Just One, and He justifies all who believe in His name.

3. Baptism, a means of grace. It confers purification from sins, the forgiveness of sins. The invocation of the name of Jesus essentially belongs to it, as a confession of the Redeemer and a prayer for His atoning and justifying grace. [“Ἀπόλουσαι τὰς ἁμαρτ. σου. Let thyself be baptized, and (thereby) wash off thy sins. Here, too, Baptism is the medium through which the forgiveness of sins committed during the pre-Christian life is obtained. Comp. Act_2:38, and 1Co_6:11.” (Meyer, ad Act_22:16).—Tr.]

4. The objection which the apostle made, when he received the command of the Redeemer (Act_22:19-20) may, perhaps, have also [see Exeg. note, Act_22:17-21.—Tr.] proceeded from his sincere desire to atone, at least in some degree, for his previous opposition to Christ, by confessing his transgression precisely in Jerusalem, in the very place in which he had once persecuted the disciples of Jesus—by demonstrating in his conduct his entire change of mind—and by serving Christ through the boldness of his words and of the testimony which he would bear for Him. But although his wish might be well meant and sincere, it was not granted. He was required to depart from Jerusalem at once, and was sent to the pagans.—This fact not only shows how much higher the thoughts and ways of God are, than the thoughts and ways—even the purest and most noble—of men, but it also, specially, demonstrates that our sins are forgiven solely through God’s free grace, which we are to accept in all humility, without even remotely expecting to make an atonement or satisfaction ourselves—and that all that is expected of the sinner who has received grace, is unconditional obedience. (See the admirable exhibition of this subject in Da Costa, Apgsch., etc., ΙΙ. 172 ff.).

HOMILETICAL AND PRACTICAL

Act_22:1. Men, brethren, and fathers.—It is the spirit of Christian gentleness that speaks. Although Paul saw none but persecutors and murderers before him, he nevertheless regarded them as brethren and fathers, on account of the covenant and the promises of God, and hence addressed them in these terms. Such a disposition cannot be acquired by man’s own power, but is wrought in him solely by the grace of Jesus, who prayed to the Father for his murderers, even in the hour of death. It is one of the characteristic features of the servants of Jesus. (Ap. Past.).—It is a striking proof of the strength and support which the peace of God imparted to Paul, that, amid the storm, he could address the Jews with such composure and kindness. (Rieger.).

Act_22:2. And when they heard that he spake in the Hebrew tongue to them, they kept the more silence.—It is often the fault of preachers themselves, when men do not listen with attention to their words. They do not express themselves intelligibly, but adopt a style which betrays affectation, or is above the comprehension of the hearers. A teacher who is sincerely desirous of edifying, will always endeavor to set forth tie truth in the plainest and most intelligible language, and to apply it to the hearts of his hearers. The Saviour’s mode of teaching affords a blessed and most perfect example. (Ap. Past.).—None could take it amiss of the Jews that they should so highly value their language, in which God himself had spoken to the fathers. And yet, they no longer understood their own language; when God addressed them in it, their hardened hearts could no longer comprehend it.—God be praised for having, since the day of Pentecost, sanctified all the languages of men, and for making himself more and more widely known through them, wherever men are willing to hear his voice. (Williger).

Act_22:3. I am … a Jew, etc.—Paul seems, in the whole address, to speak only of himself; but in reality he shows forth the praises of Him who had called him out of darkness into his marvellous light [1Pe_2:9]. (Rieger).—Taught according to the perfect manner of the law, … and zealous toward God.—It is not enough to be well instructed in our religion; it is, besides, our duty to be zealous in its service; for Christ will spew the lukewarm out of His mouth [Rev_3:16]. (Starke).—We see in the case of Paul, that a man may be learned, acquainted with the Scriptures, and zealous toward God, and, at the same time, be an enemy and persecutor of Christ. Human science enlightens no man; titles and offices, even in the church, of themselves afford no evidence of true fellowship with Jesus. (Ap. Past.).

Act_22:4. And I persecuted this way unto the death.—It was, doubtless, not without godly sorrow that Paul spoke of his former enmity against the Gospel. (Rieger).—A faithful witness of Jesus will not be ashamed to confess his former sins, if he can, by that course, contribute to the honor of his Saviour, or gain the confidence and strengthen the religious hopes of humble believers. Such a confession is of special value, when it is made in the presence of men who are committing the same sins, and who may the more easily be induced by such an example to change their course. (Ap. Past.).—So when Luther combated the Romish doctrine of merit acquired by works, he could appeal to his own practices of a former day; for if monkish austerity could have ever saved the soul, he would have by such means obtained salvation.—Binding … men and women.—The chains which bound the apostle at that moment, no doubt reminded him of the time when he bound the disciples with chains. When we are afflicted, let us penitently ask ourselves, whether we did not perhaps ourselves bind the rods together, with which the Lord chastises us. (Ap. Past.).

Act_22:5-6. From whom also I received letters, etc.—With what accuracy Paul relates, after the lapse of so many years, all the circumstances connected with his extraordinary conversion! It shows not only that, at the time, he was fully conscious of all that occurred, but also that the grace which was then manifested, had made an indelible impression on his soul. Surely he who has passed from death unto life, can never forget what the Lord has done for him. The recollection and narration of these gracious ways of salvation, will afford pleasure to the redeemed in the mansions of heaven. (Ap. Past.).—Important changes of opinion and of convictions, in matters of religion, should be founded on an honest zeal for God. But many of those who in our day change their religion, could not abide such a test; they sport with religion, as boys play with dice, and thus betray themselves—in their hearts they believe nothing! 1Ti_3:7 : (Starke).—About noon.—A light which could attract attention at such an hour, must indeed be regarded as one out of the common course of nature. (Williger).

Act_22:7. And I fell unto the ground.—Let him who desires to hear the voice of God, fall down, and humble himself in the presence of His majesty! (Starke.)—Saul, Saul, etc.—God begins the work of conversion by administering a rebuke to the inner man, Rom_2:15; 2Ti_2:25. (id.).—The Lord now says to Jerusalem, by the mouth of his servant: “Why persecutest thou me? O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.” Mic_6:3. (Besser).

Act_22:8. Who art thou, Lord? etc.—Before our conversion, we do not know Jesus, but in conversion we begin to know him. 1Jn_2:4. (Starke).

Act_22:9. And they that were with me, saw indeed the light, and were afraid.—When the natural man sees a ray of the divine glory, he is alarmed, and has indeed reason to tremble, for God is a consuming fire to all them that do evil. (Starke).—But they heard not the voice of him that spake to me.—We learn from Act_9:7, that Paul’s attendants heard a sound, but here we are informed that they did not understand it. There is a difference between hearing and understanding. Our hearers may listen to the sound of the words, but those alone who hear [and understand, Mat_13:19; Mat_13:23], the voice of the Son of God, shall live. (Ap. Past.).

Act_22:10. And I said, What shall I do, Lord?—Paul distinctly remembers that although he was miraculously converted, Jesus had directed him to obey the word which one of His servants would proclaim to him. The Lord awakens him in a direct and immediate manner, but nevertheless subjects him to the guidance and pastoral care of one of the least of the brethren, and conducts him simply in the ordinary way of salvation, in which others are commanded to walk. (Ap. Past.).

Act_22:11. Being led by the hand.—Here a certain mystery is also indicated, Isa_40:11. We are supported, on the road to heaven, by leading-strings, like children. (Starke).

Act_22:12. Ananias, a devout man according to the law.—As Ananias was not only a devout man, but also, specially, held in great esteem by the Jews, he was, accordingly, well adapted to be employed as an agent by the Lord, in winning Paul, who had labored so zealously for Judaism, and in conferring a blessing on him. The Lord knows all his servants, and judges wisely respecting the work in which he can, with most advantage, employ any one among them. (Ap. Past.).—When these words were uttered, the silence of the hearers became the more profound. (Besser).

Act_22:13. Brother Saul, etc.—Paul cannot forget the gentleness, candor, and brotherly kindness with which Ananias came to his aid, at a time when his soul was greatly alarmed and distressed. This case animates us to pray for grace, that we may know how to speak a word in season to feeble and dispirited souls, and, with fraternal pity, to lead the sorrowing and distressed to Jesus for comfort; such is the great object and the most glorious work of the evangelical ministry. (Ap. Past.).

Act_22:14. The God of our fathers hath chosen thee.—Those who are to render special services to the Church, must receive their commission from heaven. (Starke).

Act_22:14-15. Know his will … see that Just One … be his witness unto all men.—Hence it appears that before we are properly qualified to be teachers and witnesses of the truth, a twofold preparation is necessary—first, to acquire a thorough knowledge of the will of God, derived from His word and from personal experience; secondly, to have seen Jesus Himself by faith, and to have felt the power of His word in our own souls. (Ap. Past.).

Act_22:16. Arise, and be baptized, and wash away thy sins.—We have here a noble testimony to the value which was assigned to holy Baptism by the pure apostolical church. It was not a mere external ceremony, but a means of grace for washing away sins, and was the first actual entrance into the church of Jesus. (Ap. Past.).

Act_22:17. I prayed in the temple.—The illumination and the grace imparted in a direct and immediate manner to the apostle, had not the effect of estranging him from the temple. Precisely those prayers which he offered in the temple, were crowned by the Lord with a special revelation. And thus the example of the apostle rebukes all separatists, even when appearances seem to be in their favor. (Ap. Past.).

Act_22:18. Make haste, and get thee quickly out of Jerusalem.—A mournful state of things exists, and a heavy judgment is indicated, when the divine voice says: “Hasten! Depart quickly!” Hos_9:12. (Starke).

Act_22:19. And I said, Lord, they know, etc.—It often occurs that faithful servants of God imagine that a special blessing would attend their labors in a particular place, rather than elsewhere. But God says: “Nay, thou errest!”, and sends them away from the spot where they wished to remain. (Ap. Past.).

Act_22:20. And when the blood of thy martyr Stephen was shed.—As the apostle had sinned most grievously among the Jews, he now ardently desired to engage in labors that would be useful to them, and remove the offence which he had given, by serving as the instrument of the conversion of large numbers. Truly converted persons will always manifest such a zeal. (Ap. Past.).

Act_22:21. And he said unto me, Depart.—The counsel of God will always prevail, although men may honestly, but ignorantly, object to it. (Starke).

On the whole section, Act_22:1-21; comp. also Act_9:1 ff.—The sketch which Paul gives of his own life, or, The view which a servant of God takes of the course of his life: he looks back, I. With a grateful remembrance of human benefactors, Act_22:3; II. With a penitent confession of his own errors, Act_22:4 ff.; III. With humble praise of the guidance of divine grace, Act_22:6 ff.; IV. With a distinct consciousness of the work to which his life is to be consecrated, Act_22:18 ff.—Paul’s confession: “By the grace of God I am what I am,” (1Co_15:10),illustrated in the history of his life: I. The advantages of birth and education which divine grace granted to him at the beginning, Act_22:3. II. The ways of folly and sin, from which he was subsequently rescued by divine grace, Act_22:4 ff. III. The ministry of peace and salvation, for which he was, ultimately, chosen and qualified by divine grace, Act_22:14 ff.—The self-examination of a servant of God, a tribute of praise to divine grace; for, I. He possesses no merit of his own, Act_22:1-5; II. He owes all to the grace of the Lord, Act_22:6-21.—The heavenly light near Damascus, illustrating our own path through life: it sheds light, I. On the dark path of sin in which we have walked; II. On the blessed path in which the grace of the Lord met us; III. On the Christian path of duty, in which the hand of the Lord guides us.—Paul’s ordination by Ananias, a mirror for preachers, Act_22:12-16; it exhibits, I. The necessary qualifications of the preacher on assuming his office—knowledge of the divine will, and personal experience of divine grace, Act_22:14. II. The official duties of the preacher—to be a witness unto all men—by words and acts—of that which he has seen and heard, Act_22:15. III. The divine aid on which the preacher can confidently depend—that grace which chose him, and which sustains him as an evangelical witness, Act_22:14-16.—Paul, the apostle of the Gentiles, an impressive illustration of that divine wisdom which says: “My thoughts are not your thoughts” [Isa_55:8]: I. The thoughts of men would be adverse to his appointment; (a) his position in life—a Jew by birth, a Pharisee by education, Act_22:4; (b) his views and feelings—before his conversion, a zealot for the law, Act_22:3-4; after it, devoted to his people, Act_22:17 ff.; (c) the will of men—the rage of the Jews, Act_22:22; the anxiety of the brethren, Act_21:20. II. These hinderances were triumphantly overcome by the wisdom of God; (a) it chose Paul from all eternity as the apostle of the Gentiles, Act_22:10; Act_22:14; (b) it fitted him for his office by internal and external experiences, Act_22:6 ff., Act_22:17 ff.; (c) it attested his call by the noble results of his labors, Acts 9–ch. 21.—The Lord’s mode of replying to the objections of His servants, Act_22:17-21 : I. Even upright servants at times object to the commands of their Lord—from fear, (Jonah), or from modesty (Moses, Jeremiah), or from conscientiousness (Peter, Act_10:14), or from sympathy (Abraham—Sodom; Paul—Israel). II. Notwithstanding all these objections, the Lord repeats his command: “Depart”, and at length men praise Him, and confess: “The Lord hath done all things well!”—[Paul’s address at Jerusalem, Act_22:1-21, (illustrating the prominent features of the Christian’s mode of replying to undeserved reproaches): I. Calmness, Act_22:1; II. Kindness of feeling, Act_22:1; Act_22:3; III. Consciousnesss of his own human infirmities, Act_22:4 : IV. Candid statement of his opinions and motives; V. Appeal to facts, Act_22:3 ff.; VI. Arguments derived from the word of God, Act_22:6 ff.; VII. Firmness in obeying the call of duty; VIII. Faith.—Tr.]

Footnotes:

[1]Act_22:3. [μέν, of text. rec., before εἰμι is omitted in A. B. D. E. and Cod. Sin. (which reads: εγω ανηρ ειμι), and is dropped by Lach., Born., and Tisch.; it occurs in G. H., and is, in accordance with the opinion of Meyer, retained by Alf. See Winer: Gram. § 61. 5. on the passage.—Tr.]

[2]Act_22:7. [ἔπεσόν, of text. rec. in D. G.; ἔπεσά in A. B. E. H. and Cod. Sin.; ἐπεσάν in H. The second form is adopted by Lach., Tisch., Alf., and several other editors; the third, by Scholz. See Winer, § 13. 1.—Here E. alone adds: σκληρόν --- λακτίζειν. See Exeg. note on Act_26:12-14—Tr.]

[3]Act_22:9, The words καὶ ἔμφοβοι ἐγένοντο, are wanting in three uncial manuscripts [A. B. H., also Cod. Sin., and Vulg. and Syr. Ver.]; three others [D. E. G.] exhibit it. They seem to have been regarded [by copyists] as superfluous, and as interfering with the narrative, and, on that account, to have been dropped; for this very reason they should be regarded as genuine, and the more so, as ἔμφοβ. γεν. is a favorite expression of Luke. [Lach. and Tisch. reject the words, but Alf., who adopts Meyer’s view, retains them; de Wette also is disposed to receive them as genuine.—Tr.]

[4]Act_22:12. The word εὐλ. or εὐσ. is entirely wanting in Cod. Alex. [A. and in Vulg.]; in E. (Laud’s Cod.), [Codex Laudianus] εὐσεβής [of text. rec.] occurs. The strongest testimony, namely, that of B. G. H. [and Cod. Sin.] is in favor of ἐλαβής, a predicate which Luke is very apt to employ, Act_2:5; Act_8:2 [see Exeg. note on Act_8:2], and Act_2:25 of his Gospel. The latter word is accordingly preferred by Lach. and Tisch. [and Alford. Tischendorf omitted it in the edition of 1849.—Tr.]

[5]Act_22:16. αὐτοῦ is better supported [by A. B. E., Cod. Sin. Vulg. (ipsius)] than κυρίου, which is sustained by only the two latest uncial manuscripts.

[6]Act_22:20. a. Στεφάνου is wanting in one manuscript of the first rank [A.], and in one of the second, but is sufficiently attested [by B. E. G. H. Cod. Sin. Vulg.] in order to be received as genuine. [It is retained by recent editors generally.—Tr.]

[7]Act_22:20. b. [For ἐξεχεῖτο, of text. rec. with G. H. (“a correction to the more usual form.” Alf.), Lach., Tisch. and Alf. read ἐξεχύνετο (ἐξεχυννετο), with A. B. E. and Cod. Sin.—Tr.]

[8]Act_22:20. c. The words τῇ ἀναιρέσει αὐτοῦ, after συνευδ. [of text. rec.], are supported by only two uncial manuscripts [G. H.], and were introduced [by copyists] into the text from Act_8:1. [They are omitted in A. B. D. E. Cod. Sin. and Vulg.; and are cancelled by most of the recent editors.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 22

1. The Address of the Apostle (Act 22:1-21).

2. The Answer from the Mob, and Paul’s Appeal to His Roman citizenship (Act 22:22-30).

What a scene it was! On the stairs, midway between the temple-court and the fortress, stood the Apostle in chains, his person showing the effects of the beating he had received. Around him were the well-armed Roman soldiers, and below the multitude, with up-turned faces, still wildly gesticulating and only becoming more silent when they heard the first words from Paul’s lips in the Hebrew tongue.

He relates his great experience. They were impatient listeners; the storm broke with the word “Gentiles.” Another great tumult resulted and the many voices demanded that such a fellow should not live. It was a scene of utmost confusion.

The chief captain seems to have been ignorant of the Aramaic dialect. He gave orders that Paul be now removed into the castle itself, and be examined by scourging so that he might find out why they cried so against him. He was led away, and everything made ready for the cruel treatment, when the prisoner spoke: “Is it lawful for you to scourge a man that is a Roman, and uncondemned?” The centurion reported this to the chiliarch, the chief officer, who at once appeared on the scene. When he discovered that Paul was indeed a Roman by birth, they left their hands off of his person, and even the chiliarch was afraid. It was a highly illegal act to bind a Roman.

Not a few had pointed to this as a prominent failure in the career of the Apostle. According to these critics he made a grave mistake when he pleaded his Roman citizenship; he should have been silent and taken the unjust and cruel treatment without a murmur. If some of these harsh critics of the beloved Apostle were placed in the same condition, what would they do? As one has truly said: “It is easy to be a martyr in theory, and such are seldom martyrs in practice.” He had a perfect right to tell the ignorant officers of the law who he was, and thus prevent a flagrant and cruel transgression of the law. And yet his conduct in Philippi was far different. Why did he not announce his Roman citizenship there? The power of the Spirit rested then upon him; it is different here.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Paul’s Speech to the Jews. Act 21:40; Act 22:1-21

Concerning Paul’s early life and persecution of the Church:

v. 40. And when he had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

v. 1. Men, brethren, and fathers, hear ye my defense which I make now unto you.

v. 2. (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence; and he saith,)

v. 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 manner of the Law of the fathers, and was zealous toward God, as ye all are this day.

v. 4, And I persecuted this way unto the death, binding and delivering into prisons both men and women,

v. 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.

The commander of the garrison granted the request of Paul to speak to the people all the more readily, since he hoped to learn from the speech the real charges laid against him. The soldiers therefore having set Paul down and loosened at least one of his chains, he stood at the head of the stairway and beckoned to the people with his characteristic gesture to indicate that he was about to address them. "What nobler spectacle than that of Paul at this moment There he stands bound with two chains, ready to make his defense to the people. The Roman commander sits by to enforce order by his presence. An enraged populace looks up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" (Chrysostomus) When then there was much silence, when comparative quiet had been restored, the very fact that the man whom they had just made ready to murder was seeking to impart something to them, making some impression upon them, Paul spoke to them in the Hebrew dialect, that is, in the Aramaic language as it was then spoken generally by the Jews. He addressed them as brethren and fathers. Though they had almost succeeded in taking his life and had by no means relinquished the idea, yet Paul, neither in his tone nor in his words, showed any anger or resentment. With death staring him in the face, his thought was only for the spiritual welfare of his brethren according to the flesh, whether by any means he would still be able to save some of them. He asks them to hear from his lips the defense which he proposes to make to them now. And the fact that he employed the Aramaic dialect proved a further factor in quieting the multitude; they observed all the greater silence. Many members of the mob, hearing only half the charge and not understanding it correctly, had undoubtedly supposed that the man before them was himself a Gentile and not versed in either the Jewish language or the Jewish customs. And now Paul, in the honest attempt to gain his audience for at least an attentive listening to his apology, sets forth before them a few facts from his life. He was a Jewish man, born in Tarsus of Cilicia, but educated in this very city of Jerusalem, and at the feet of Gamaliel, the celebrated teacher, at that, instructed according to the full strictness of the paternal Law. The Pharisees, to whom Gamalie belonged, prided themselves upon the exactness of their interpretation of the Law and upon the literalness which they demanded in its observation. All this Paul had learned, in it he had been drilled. And therefore he had been ardent, zealous of God and for His honor, just as his hearers had proved themselves to be on that very day, Rom 10:2. Paul’s words contain no accusation of malicious obstinacy, but are merely the statement of a fact which may well be made of use to them. Of his own zeal he says that he had persecuted this way, the persons that accepted the way of salvation through faith in the redemption of Jesus, unto death, this being his aim and interest in the matter. And in order to realize this purpose, he had bound and delivered into prison both men and women. And for the truth of this assertion the high priest of that year himself could bear witness and the entire Syncdrion, for it was from them that he had received letters, credentials, to the brethren, whereupon he had traveled to Damascus, his object being to bind and to bring to Jerusalem also the disciples of that city, to lead them back in fetters, in order that adequate punishment might be meted out to them. Paul makes an open confession, withholding nothing from his hearers, and offering no excuse for his action. His narrative is a description of the state of the unconverted mind. In his unregenerate condition a person will either serve the fleshly lusts and trample upon the Law of God, or he will be zealous for an outward righteousness of the Law and despise the power and the beauty of the Gospel.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 22:1. Πατέρες, Fathers) There were present high priests and elders.—νυνὶ, now) Heretofore they had not heard him by reason of the tumult. His defence looks back to ch. Act 21:28; for as there, so also here, mention is made of the person of Paul, Act 22:3; of the people and of the law, Act 22:3; Act 22:5; Act 22:12; of the temple, Act 22:17; of the teaching of all men, Act 22:15-17; Act 22:21; and of the truth of the doctrine taught, Act 22:6, etc. Moreover he handles these topics with much energy, as his time was limited.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_22:1-3. Ἀδελφοὶ κ. πατέρες] quite a national address; comp. on Act_7:2. Even Sanhedrists were not wanting in the hostile crowd; at least the speaker presupposes their presence.

ἀκούσατε κ.τ.λ.] hear from me my present defence to you. As to the double genitive with ἀκούειν, comp. on Joh_12:46.

After Act_22:1, a pause.

ἐγὼ μέν] Luke has not at the very outset settled the logical arrangement of the sentence, and therefore mistakes the correct position of the μέν, which was appropriate only after γεγενν. Similar examples of the deranged position of μέν and δέ often occur in the classics. See Bäumlein, Partik. p. 168; Winer, p. 520 [E. T. 700].

ἀνατεθραμμένος … νόμου] Whether the comma is to be placed after ταύτῃ (Alberti, Wolf, Griesbach, Heinrichs, Kuinoel, Lachmann, Tischendorf, de Wette) or after Γαμαλιήλ (Calvin, Beza, Castalio, and most of the older commentators, Bornemann), isseeing that the meaning and the progression of the speech are the same with either constructionto be decided simply by the external structure of the discourse, according to which a new element is always introduced by the prefixing of a nominative participle: γεγεννημένος, ἀνατεθραμμένος, πεπαιδευμένος: born at Tarsus in Cilicia, but brought up in this city (Jerusalem) at the feet of Gamaliel (see on Act_5:34), instructed according to the strictness of the ancestral law. The latter after the general ἀνατεθραμμ. κ.τ.λ. brings into relief a special point, and therefore it is not to he affirmed that παρὰ τ. πόδ. Γαμ. suits only πεπαιδ. (de Wette).

παρὰ τοὺς πόδας] a respectful expression (τὴν πολλὴν πρὸς τὸν ἄνδρα αἰδῶ δεικνύς, Chrysostom), to be explained from the Jewish custom of scholars sitting partly on the floor, partly on benches at the feet of their teacher, who sat more elevated on a chair (Schoettg. in loc.; Bornemann, Schol. in Luc. p. 179). The tradition that, until the death of Gamaliel, the scholars listened in a standing posture to their teachers (Vitringa, Synag. p. 166 f. Wagenseil, ad Sota, p. 993), even if it were the case (but see on Luk_2:46), cannot be urged against this view, as even the standing scholar may be conceived as being at the feet of his teacher sitting on the elevated cathedra (Mat_23:2; Vitringa, l.c. p. 165 f).

κατὰ ἀκρίβ. τοῦ πατρῴου νόμου] i.e. in accordance with the strictness contained in (living and ruling in) the ancestral law. The genitive depends on ἀκρίβ. Erasmus, Castalio, and others connect it with πεπαιδ., held to be used substantively (Hermann, ad Viger. p. 777): carefully instructed in the ancestral law. Much too tame, as careful legal instruction is after ἀνατεθρ.… παρὰ τ. πόδ. Γαμαλ. understood of itself, and therefore the progress of the speech requires special climactic force.

The πατρῷος νόμος is the law received from the fathers[134] (comp. Act_24:14, Act_28:17), i.e. the Mosaic law, but not including the precepts of the Pharisees, as Kuinoel supposeswhich is arbitrarily imported. It concerned Paul here only to bring into prominence the Mosaically orthodox strictness of his training; the other specifically Pharisaic element was suggested to the hearer by the mention of Gamaliel, but not by τ. πατρ. νόμου. Paul expresses himself otherwise in Php_3:5 and Gal_1:14.

ΖΗΛΩΤῊς ὙΠΆΡΧ. ΤΟῦ ΘΕΟῦ] so that I was a zealot for God (for the cause and glory of God), contains a special characteristic definition to πεπαιδευμένος … νόμου. Comp. Rom_10:2. Uterque locus quiddam ex mimesi habet; nam Judaei putabant se tantum tribuere Deo, quantum detraherent Jesu Christo, Bengel.

[134] Πατρῷα μὲν τὰ ἐχ πατέρων εἰς υἱοὺς χωροῦντα, Ammonius, p. 111. Concerning the difference of χατρῷος, πάτριος, and χατριχός, not always preserved, however, and often obscured by interchange in the codd., see Schoemann, ad Is. p. 218; Maetzn. ad Lycurg. p. 127; Ellendt, Lex. Soph. II. p. 531 f. On πατρῷος νόμος, comp. 2Ma_6:1; Joseph. Antt. xii. 3. 3; Xen. Hell. ii. 3. 2; Thuc viii. 76. 6 : χάτριοι νόμοι

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 22:1 . ἄνδρες ἀ . καὶ π ., cf. Act 7:2 . So St. Stephen had addressed a similar assembly, in which had been Saul of Tarsus, who was now charged with a like offence as had been laid to the charge of the first Martyr. Those whom he addressed were his brethren according to the flesh, and his fathers, as the representatives of his nation, whether as Sanhedrists, or priests, or Rabbis. The mode of address was quite natural, since St. Paul’s object was conciliatory: τοῦτο τιμῆς , ἐκεῖνο γνησιότητος , Chrys., Hom. , xlvii. ἀκούσατε : “hear from me,” cf. Joh 12:47 , a double genitive of the person and thing, as in classical Greek, or “hear my defence,” cf. 2Ti 4:16 . ἀπολογίας : five times in St. Paul’s Epistles, once elsewhere in Act 25:16 , in a strictly legal sense ( cf. 1Pe 3:15 ). Used with the verb ἀπολογέομαι of defending oneself against a charge, Wis 6:10 , Xen., Mem. , iv., 8, 5. In 2Ma 13:26 the verb is also used of Lysias ascending the rostrum and addressing the people in defence.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Act 22:1-21. ST PAUL’S DEFENCE

1. ἀκούσατέ μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας, hear ye my defence which I now make unto you. With regard to the construction of the verse, it seems, as in Joh 12:47, that ἀκούω is here followed by a double genitive of the person and thing, ‘Hear from me the defence &c.’ This is sometimes found also in classical Greek.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

22:1.] This speech of Paul repeats the narrative of his conversion to Christianity, but this time most skilfully arranged and adapted (within legitimate limits) to avoid offence and conciliate his hearers. Proofs of this will appear as we go on. See an enquiry into its diction and rendering into Greek, in the Prolegg. § ii. 17 β.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

CHAPTER XXII.

Paul, in his address to the people, gives an account of his

birth and education, 1-3.

His prejudices against Christianity, 4, 5.

And of his miraculous conversion, and call to the apostleship,

6-21.

The Jews, hearing him say that God had sent him to preach the

Gospel to the Gentiles, become exceedingly outrageous, and

clamour for his life, 22, 23.

The chief captain orders him to be examined by scourging; but

he, pleading his privilege as a Roman citizen, escapes the

torture, 24-29.

The next day the chief captain brings Paul before the chief

priests and their council, 30.

NOTES ON CHAP. XXII.

Verse 1. Men, brethren, and fathers] A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See Clarke on Ac 7:2.

Hear ye my defense] Μου της απολογιας, This apology of mine; in this sense the word apology was anciently understood: hence the Apologies of the primitive fathers, i.e. their defenses of the Christian religion. And this is as proper literal meaning; but it is now used only as implying an excuse for improper conduct. That this is an abuse of the term requires no proof.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

XXII.

(1) Men, brethren, and fathers.—The apparently triple division is really only two-fold—Brethren and fathers. (See Note on Act_7:2.) It is noticeable that he begins his speech with the self-same formula as Stephen. It was, perhaps, the received formula in addressing an assembly which included the scribes and elders.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1 Men, brethren, and fathers, hear ye my defence which I make now unto you.

Ver. 1. Men, brethren, and fathers] They that spake for themselves before the Areopagites in Athens, were required to do it ανευ παθων και προοιμιων, without passions or prefaces, not so here.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Men, brethren, and fathers - This defense was addressed to the Jews, and Paul commenced it with an expression of sincere respect for them. Stephen began his defense with the same form of address. See the notes on Act 7:2.

My defence - Against the charges brought against me. Those charges were, that he had endeavored to prejudice people everywhere against the Jews, the Law, and the temple, Act 21:28. In order to meet this charge, Paul stated:

That he was a Jew by birth, and had enjoyed all the advantages of a Jewish education, Act 22:3; He recounted the circumstances of his conversion, and the reason why he believed that he was called to preach the gospel, Act 22:4-16; He proceeded to state the reasons why he went among the Gentiles, and evidently intended to vindicate his conduct there, Act 22:17-21; but at this point, at the name Gentiles, his defense was interrupted by the enraged multitude, and he was not permitted to proceed.

What would have been his defense, therefore, had he been suffered to finish it, it is impossible to know with certainty. On another occasion, however, he was permitted to make a similar defense, and perhaps to complete the train of thought which he had purposed to pursue here. See Acts 22.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

St. Paul's Defence

1-21. St Paul's Speech to the People. St. Paul was accused of (1) hostility to the Jews, (2) contempt for the Jewish Law, and (3) the desecration of the Temple. He answers all these charges by showing, (1) that he was a Jew by birth, trained by Gamaliel, and so zealous for the Law, that he had been a persecutor of the Christian faith; (2) that his conversion to Christianity was the result of a direct divine revelation, made first at Damascus, and confirmed by a subsequent revelation to Ananias; (3) that even after his conversion he continued to honour the Temple, and to worship there, and saw a vision there; (4) that his preaching to the Gentiles was the result of a divine command, consequent upon the unbelief of the Jews.

1. Fathers] i.e. the Sanhedrists and rabbis.

3. Gamaliel] see on Act_5:34.

4. This way] i.e. Christianity: see Act_9:2.

5. The estate, etc.] i.e. the Sanhedrin. 6f. See on 98, and cp. Act_26:12.

9. And were afraid] RV omits these words. Heard not] i.e. did not distinguish the words, or understand the meaning of the voice: cp. Joh_12:29.

13. Looked up] or, 'received my sight again and looked.'

14. That Just One] see Act_3:14; Act_7:52

17. A trance] Some identify this trance with that mentioned 2Co_12:2 but this is (for chronological reasons) unlikely.

22-C. Act_23:11. Paul before the Sanhedrin.

23. Cast off] or, 'shook.'

24. Chief captain] i.e. tribune. The castle] i.e. the fortress of Antonia: see Act_21:34.

25. Bound him with thongs] The correct reading probably means, 'And when they had stretched him out ready for the scourging.' A Roman] see Act_16:37;

27. Chief captain] i.e. tribune.

28. See on Act_16:37. It is evident that the chief captain had not bought the citizenship under Claudius (41-54 a.d.), who sold it for a merely nominal sum.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

Brethren for men, brethren, A.V.; (Act_7:2, note) the for my, A.V.; now make for make now, A.V. The defense; ajpologia This is the technical word in classical Greek for a defense in answer to an accusation. Thus e.g. the oration of Gorgias entitled, Upedouv ajpologia, begins, JH mea kaia krisiv ouj peritou gignetai. And Demosthenes opposes kathgrsein to accuse, to ajpologeisqai, to make one"s defense. And an ajpologia dikaia kai aJplh is to prove that tana, "the things of which the person is accused," were never done. But it is probably from St. Paul"s use of the word here that it became common to call the defenses of the Christian religion by the term ajpologia. Thus we have.the "Apologies" of Justin Martyr, of Tertullian, of Minutius Felix, among the ancients; me "Apologia Ecclesiae Anglicanae," by Bishop Jewel, and many others.

Vers. 1-30. The apology.

It was a very remarkable promise which our Lord made to his apostles, when, forewarning them that they should be delivered up to councils, and brought before kings and rulers for his sake, he added, "But when they so deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost". (Mar_13:9-11) It is impossible not to see a fulfillment of this promise in St. Paul"s apology delivered from the castle stairs at Jerusalem to an infuriated and bloodthirsty mob. A Jewish riot had something terrific in it, something dreaded even by the iron-minded Romans. The features all contorted with passion, the large eyes starting out of their sockets, the savage grinding of the teeth, the fierce cries, the wild throwing of handfuls of dust into the air, the tossing and waving of their garments with an unbridled violence, gave a demoniac aspect to such rioters (Renan, p. 524). Paul had just come out of the thick of such a mob. He had barely escaped with his life, but not without many blows. He had heard his name given to execration, held up to detestation as the author of blasphemies and sacrilege, and as the enemy of his race. And now he was a prisoner in the hands of the heathen masters of his unhappy country. His hands were loaded with chains, and he knew not what dangers were before him. And yet, when he had scarce recovered breath after the struggle for life, we find him with the chains on his wrists, but with unruffled spirit, and admirable composure and self-possession, delivering to his enemies and would-be murderers a speech as gentle, as firm, as calm, as collected, and as logical, as if he had composed and prepared it at leisure in the stillness of his own study, and was addressing it to a congregation of friends and admirers. Must it not have been given to him in that hour what to speak, and how to say it? The great force of this defense lay in its simple statement of facts. The apostle"s conduct at each successive stage had flowed naturally and almost inevitably from the circumstances which surrounded him. He had nothing to conceal. Indeed, the circumstances of his early life were well known to his hearers. If his statement was true, how could he have acted differently? He appealed to his fellow-countrymen, his fathers and brothers of the Jewish people, to hear with impartiality the apology which he made. Had he stopped here, maybe his defense would have been accepted. His Hebrew speech, his thoroughly Jewish attitude, his high-minded earnestness, his splendid courage, seem to have wrought to some extent upon his volatile and mobile hearers. But he could not stop there. He had a further message to deliver, and it must be delivered at Jerusalem, the mother Church, not only of the circumcision, but of the whole Gentile world. That message was that Christ was to be preached to the Gentiles, and that Jews and Gentiles were to be henceforth one in Christ. And that message he delivered with chains on his arms, from the midst of a Roman cohort, to the angry crowd beneath him, having obviously one single purpose to speak the truth, and to do his duty both to God and man. One other remark is called for by this apology. The nature of the case, a defense under false accusation, made it absolutely necessary that the defendant should speak of himself. But in the course of the twenty verses in which he details the several passages in the history of his life which bore upon the accusation, it is impossible to detect one particle of vainglory or of egotism. There are no boastings, nor are there any expressions of an affected humility. There is absolute simplicity. He speaks of himself because he must. And in the same spirit of genuine humility, when it was not necessary, he did not speak of himself. In the remarkable absence of details in all those parts of the Acts of the Apostles where St. Luke does not write as an eyewitness, we have strong evidence that St. Paul did not make his own doings the subject of his conversation with his familiar friends. Had he done so, St. Luke"s narrative might have been richer and fuller, but St. Paul greatness would have been diminished, as that of all vain men is, by the desire to appear great. As it is, the apology enables us to enumerate the great apostle"s virtues as combining in an extraordinary degree, courage, gentleness, calmness, vigor, humility, high-mindedness, determination, honesty, truth, patriotism, self-forgetfulness, wisdom, eloquence, and a passionate zeal for the glory of Christ and for the salvation of men. (For an illustration of some of these features in the apostle"s character, see also 2Co_11:12; Gal_2:5, Gal_2:11; Eph_3:7, Eph_3:8; 1Ti_1:12, 1Ti_1:13, 1Ti_1:16; and throughout the Acts of the Apostles.)

HOMILIES BY W. CLARKSON. Vers. 1-22. Argument and prejudice.

We have here

I AN ADMIRABLE ARGUMENT. Paul, at the inspiration of the moment, made a powerful defense of his position. He showed:

1. That no one could enter into their feelings more perfectly than himself. Was he not a Jew by birth (ver. 3)? Had he not received a thoroughly Jewish education, at the feet of a Jewish master (ver. 3)? Had he not been absolutely possessed by a devotedness to the Law, and a corresponding hatred of the new "Way" (ver. 4)? Had they not the evidence in their own hands of the bitter and unrelenting persecution of which he had been the eager and active agent (ver. 5)? If, then, he was found advocating this hated "Way," it was not because he did not understand Jewish sympathies, nor because he had always been one of its votaries; quite the contrary.

2. That no one could possibly have weightier reasons for changing his mind than he had. First came a heavenly vision, arresting him in his path of persecution, and forbidding him to continue (vers. 6-11). Then came a powerful confirmation, in a miracle of healing of which he himself was the subject and of which a most honorable and estimable Jew was the instrument (vers. 12, 13); and a further confirmation in the message with which he was charged (vers. 14-16). Then came a third influence of a powerful character in the shape of another manifestation, and a command, against which he vainly strove, to go out and work among the Gentiles (vers. 18-21).

II A SENSELESS AND SUICIDAL EXASPERATION. (Vers. 22, 23.) Such was the violent antipathy in the minds of his audience to any fellowship with the Gentile world that all Paul"s arguments went for nothing. This was such an opportunity as was little likely to recur, of having the facts of the case placed plainly and forcibly before their minds; it was a day of grace to them. But so utterly prejudiced were they that one word filled them with a senseless exasperation which stole from them the golden chance they had of learning the truth, and which riveted the chains of error and exclusiveness they wore upon their souls.

This defense of the apostle and this exasperation of his audience may suggest to us:

1. The fullness of the Divine argument. God "reasons with" us. He does so

(1) in proof of his own presence and providence in the world;

(2) in proof of the heavenly origin of the gospel of his grace; and

(3) in furtherance of our personal acceptance of Jesus Christ as Lord and Savior of our soul. The Divine arguments and inducements are very strong, and they are very varied. They include the miraculous and the ordinary; they appeal to the human consciousness, to history, and to daily observation; they are based on well-attested facts; they appeal to our hopes and to our fears, to our sense of what is due to our Creator and of what we owe to ourselves, of obligation and of wisdom. They are mighty, urgent, convincing, one would say but for sad facts which argue to the contrary overwhelming.

2. The foolish and fatal anger which it sometimes excites. There are those who, when God speaks to them in nature, providence, or privilege, instead of lending their ear to his word and bowing their spirit to his will, are only angered and exasperated; they go still further away from him in increased alienation, in still more determined rebelliousness of soul. But so doing

(1) they aggravate their guilt; and

(2) they cut down the bridge by which they might cross to the heavenly kingdom. C.

HOMILIES BY E. JOHNSON

Vers. 1-21. Paul"s self-defense before the Jews.

and fathers." These words fell from his lips in the Hebrew tongue, and a hush fell upon them. If we desire to be listened to with attention, we must speak to the people "in their own tongue.

I THE PERIOD BEFORE CONVERSION. (Vers. 3-5.) He speaks throughout of himself; but in the background of his thought is the providence and the grace of Him who had called him out from darkness into his marvelous light. He was a Jew, strictly educated in the Law, and a zealot for God. And yet a persecutor. A lesson for us all against the overvaluation of learning and of orthodoxy. He had tried the way of zealotry and persecution, as Luther had tried that of monkery, sincerely seeking salvation, but without success. The memory of his earlier time is one mingled with thankfulness and penitence, as indeed all our memories must be. In his good education and in his unhappy errors he could trace the hand of God. Boasting is in every case excluded.

II HIS CONVERSION. (Vers. 6-15.)

1. The great light from heaven on the way to Damascus. It disclosed the dark ways of sin and error in which the heart had been wandering; and at the same time lighted up the ways of Divine grace by which the convinced soul was to be led, and the path of duty the new-born soul was to follow. He is led by the hand, as into a mystery, which only the Divine wisdom shall gradually unfold. Jesus, still lead on! Like led children ever we enter the kingdom of heaven.

2. The ordination by the hands of Ananias. A pious man according to the Law. God knows all his servants, and the work for which each is best fitted. Here is a mirror for all preachers. They should bring to the office knowledge and experience of the working of God"s grace upon the heart. They must in their office be like St. Paul witnesses before all men, by word and conversation, of that which they have seen and heard. And their comfort may in like manner be that he who has called will strengthen, edify, and support them in their calling.

III HIS COMMISSION. (Vers. 17-21.) He is praying in the temple, his soul overwhelmed by the weight of those Divine communications. The voice says, "Hasten, and go quickly out of Jerusalem!" Paul meets the call with reluctance. This struggle is among the incidents of the strife of the Spirit of God with our spirit. We would stay when he bids to go. "Lord, I will follow thee, but Sometimes it is fear, as in Jonah"s case; sometimes it is modesty, as with Moses and Jeremiah; or conscientiousness, as with Peter; (Act_10:14) or compassion, as with Abraham at Sodom, and Paul with Israel. Over against all our buts stands the firm command of God, "Go hence!" Only he who overcomes his hesitation in full trust in the perfect right and wisdom of that command will be enabled by-and-by to say, He has done all things well. J.

HOMILIES BY R.A. REDFORD Vers. 1-21. Paul"s defense of himself to the people.

I THE CIRCUMSTANCES.

1. On the castle stairs.

2. Addressed to a tumultuous mob, full of passionate, murderous feeling, quelled for the moment by Paul"s self-control and the captain"s influence, showing that they feared Rome, though they feared not God, and had no desire to know the truth.

3. The magic of the Hebrew tongue, that is, the Syriac or Aramaic Hebrew, which touched their national sympathies, and at once laid to rest any suspicions that Paul was a foreigner desecrating the temple.

II THE SUBSTANCE OF THE SPEECH. Facts speak for themselves. Once I was blind as you; now I see. The convert relating his experience. Power of such testimonies when simply and faithfully narrated. The evidence that Jesus was the Christ. The reason for Paul"s mission to the Gentiles.

III THE DOOM OF JERUSALEM FORESHADOWED. "They will not receive of thy testimony concerning me." Resistance to the Holy Ghost. Stephen"s blood was crying out, and now they would have Paul"s. The messenger sent from heaven unto the Gentiles betokened the Divine judgments about to be poured out on Jerusalem, and the blessing taken from them and given to those who would return faithfully the fruits of the vineyard.

IV THE HOLY BOLDNESS OF THE MAN who could speak thus to an infuriated mob. His confidence in truth, in his own mission, in the works of the Spirit, in the future of the Christian Church; and his fearlessness of man. R.

HOMILIES BY P.C. BARKER Ver. 1. A model self-defense.

We enter in this chapter on matter which is to some degree repetition. (Ac 9) The repetition is valuable for several reasons. It both adds and omits some particulars. It gives us Paul"s own version in his own words, instead of what must still have been essentially his own version, but which was probably rehearsed in the historian"s words. It gives us the advantage also of comparison in those parts which exhibit slight differences, and we gain a fuller impression of Paul"s experience. We may imagine that Paul bad been almost tremblingly anxious the past hour or two for this opportunity; and the moment that the lashed and angry waves were hushed was a proud moment for him had he been merely the human orator, but much rather a prized moment as he was the Christian orator. He has heard wild and baseless accusations passionately hurled at him, and just so long as might were right, he might be supposed to hold himself answerable to unjust earthly judges, as well as to the one true Judge and one merciful Master. But beyond a doubt something else than personal defense was in his heart, and his eye spied a grand opportunity. For this "defense" it may be claimed that it is

I THE DEFENSE OF A MAN. For:

1. It must be held to be the outcome of, not craven fear, but the rising spirit of a true man. Very certain it is that not one out of a hundred would have risen to the occasion. Disheartenment, despair, perhaps disdain, would have locked close the lips of most men. But Paul does not consent to "give up," or to show anything in the shape of temper answering to the intolerant spirit of the multitude.

2. It was the acknowledgment (however undeserved in the individual case) of the respect naturally due in the society of human life from one man to his fellows. Such respect is all the more to be honored in the observance by the man who, whether Paul or Galileo, may be confessedly making a "new departure" of wide significance. History shows that it has been the lot of such men, not in religion only, to be made sufferers. The noblest examples of martyrs have been of those who have done nothing to bring it upon themselves by any manifestation of the defiant spirit.

3. Every word of it was the utterance of conscious rectitude.

4. It was a noble, typical example of the strength "in its glory" of the individual conscience against the senseless strength and intolerance of a mob.

II THE DEFENSE OF A CHRISTIAN. For:

1. This defense was through the whole length of it a connected confession to a change wrought by Christ. The change was a great one. The pride of man offered every conceivable hindrance to it. The surrender was one that meant the profoundest acknowledgment of the opponent"s victory. And Christ was the victor"s Name. When Paul, therefore, defends his altered self and his altered course of life, his altered faith and hopes and methods, there is not an aspect of the defense which can be described as other than Christian.

2. The defense of himself was forthwith transmuted by Paul into a testimony for Christ. This was the mark and very stamp of both Christian design and Christian method. With manifest fire of zeal, he seizes the favorable and welcomed opportunity. He gives us the impression that this is the thing that has been in his eye of late. Paul may have been answerable in some degree for the commotion of the day. If so, now his task, embraced with all the energy that the very spirit of fidelity can throw into it, is to proclaim Christ. And when a man will so even vindicate himself as yet more to testify Christ, his self-vindication merits at least the title of the defense of a true Christian man.

3. This defense was perfect in its temper, and free from all betrayal of irritation; it makes its statement of facts with the utmost simplicity, but with unwavering confidence.

4. Lastly, at the point of supreme danger, it does not turn aside. The fact which Paul well knew was intolerable to the ears of his hearers, but vital to the truth, is steadily pursued, is arrived at, and then is distinctly announced, without an attempt at qualifying it or softening its effect. This was "not shunning to declare the whole counsel of God." And it marked the quality of the Christian hero; it spoke the firmness of the Christian martyr; perhaps best of all it established conclusively the title of Paul to the name of the true Christian man. B.

Vers. 1-22. The testimony of religious experience.

Not now dwelling upon the details of Saul"s conversion, treated of for the most part under the consideration of the ninth chapter, we may observe that we have here Paul"s own account of it, that is to say, we have his own rehearsal of his conversion, and so far forth religious experience. We may use the opportunity for the purpose of illustrating the right occasion and use of the individual declaring to the world "what the Lord has done for his soul. This is in some cases an undoubted duty, and the neglect of it an undoubted dereliction of duty. Many, no doubt, are the occasions that lie on the border-line of expediency, and even of duty. And, as in many, many other things, it is then that the solemn claims of individual responsibility are either seen and honored or dishonored. We may, therefore, observe some of the facts involved in a man"s confession of his own religious experience before the Church and the world.

I IT AMOUNTS TO A FORCIBLE TESTIFYING TO THE FACT OF THE WORKING AND FORCE OF GOD"S PRESENCE IN HUMAN LIFE.

II IT IS A STIMULUS OR OTHERWISE AN ABIDING REBUKE TO OTHER MEN WHO OWN TO NO LIVING CONSCIOUSNESS OF THAT PRESENCE OR CO-OPERATION WITH IT.

III IT IS HELPFUL GUIDANCE IN MANY DIRECTIONS TO THOSE "WHO BELIEVE" IN THEIR OWN RELIGIOUS COURSE.

IV IT FREQUENTLY OFFERS AMAZING INSTANCES OF THE GOODNESS, LOVE, AND POWER OF GOD AND OF CHRIST AND OF THE SPIRIT.

V IT ABOUNDS IN EXEMPLIFICATIONS OF HUMAN NATURE UNDER CERTAIN MOST SPECIAL CIRCUMSTANCES AND TREATMENT, AND OF ITS BEHAVIOUR UNDER SUCH TREATMENT.

VI IT IS NOT ONLY HONORING TO GOD AND A GLORIFYING OF HIM, BUT IT IS USEFUL TO MEN, TO BIND THEMSELVES BY SOLEMN OBLIGATION OF PUBLIC PROFESSION BEFORE MEN. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Hear ye now my defense - Which they could not hear before for the tumult.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Act 22:10

Choice of Professions—the Capabilities of the Christian Ministry.

I. Who can overstate the capabilities of the Christian ministry? I know that preaching may be a very poor thing; a form to the speaker, and therefore a weariness to the hearer. With many sermons are a very byword of dulness. But depend upon it, preaching, however it may fail of its effect, has every possible chance still given to it. The machinery is ready for use; it needs but the hand to move, but the spirit to animate it. There is stillness, there is patience, there is expectation, in many there is desire too, a hungering and thirsting after edification, to which it ought to be a delight to minister, which it is a sin of sins wilfully to disappoint. Let more men of thought and culture, more men of mark and power, above all, more men of purpose and devotion, give themselves to the work, and one who knows something of our town and something of our country congregations may be listened to when he promises that such preaching shall never lack attention, that such preaching shall never lose its labour.

II. Well may the Apostle’s question sound in our ears, "Who is sufficient for these things?" Is it indeed so, that any man of vigorous mind or of ample knowledge may at once transfer himself to the ministry? Is nothing wanted but vigour? nothing but a humane care for others? nothing but a disinterested aim and a willingness to forgo ease and honour? Must there not be something yet beyond these things, if a man would make full proof of his ministry? Yes; there is one thing on which if we dwell not it must be because its necessity is obvious: a true faith in God through Christ, a real devotion to Him, and a life cleansed, consecrated by His undwelling Spirit.

C. J. Vaughan, University Sermons, p. 17.

References: Act 22:16.—Preacher’s Monthly, vol. vi., p. 57. Act 22:21-23.—H. W. Beecher, Christian World Pulpit, vol. iv., p. 184. Act 22:22.—E. White, Ibid., vol. xviii., p. 280. Act 23:11.—J. H. Hitchens, Ibid., vol. xiii., p. 203; W. P. Lockhart, Ibid., vol. xvi., p. 264; Preacher’s Monthly, vol. iv., p. 43. Act 23:30.—Ibid., vol. ii., p. 99. Act 24:5.—Spurgeon, Sermons, vol. xxvii., No. 1632; Homiletic Quarterly, vol. v., p. 324. Act 24:15.—Spurgeon, Sermons, vol. ii., No. 66. Act 24:16.—A. W. Hare, The Alton Sermons, p. 249; Homiletic Magazine, vol. vii., p. 71.; L. Campbell, Some Aspects of the Christian Ideal, p. 29. Act 24:24.—Three Hundred Outlines on the New Testament, p. 119. Act 24:24, Act 24:25.—M. Nicholson, Communion with Heaven, p. 36.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Here begins the apostle’s apology, or defensative plea, which he makes for himself before the people at Jerusalem, who, in the foregoing chapter, had so injuriously treated him: In which apologetical narration, we have these particulars observable.

First observe, With what lenity and mildness he bespeaks his cruel and pestilent persecutors, the people of the Jews; he accosts them with titles of respect and honour; Men, brethern, and fathers; not with opprobrious invectives; he doth not render evil for evil, or railing for reviling; he had not so learned Christ, he know how to suffer reproach for the gospel; but to persecute his persecutors with hard names and characters of reproach, was a piece of zeal which St. Paul and the holy sufferers of those times were little acquainted with.

Observe, 2. How the apostle insinuates himself into his auditors, that so he might gain their attention to what was spoken; Men, brethern, and fathers, hear ye, I pray, my defence which I make unto you. There is a lawful and pious insinuation for gaining the attention of our auditors, which the ministers of Christ may and ought to make use of; as the workman that would drive his nail, dips it in oil. We gain our auditors’ attention by courteous and loving compellations: Men, brethren, and fathers, hearken.

Observe, 3. The apology or plea itself, in which he sets before them,

1. His extraction, I am a Jew, born in Tarsus.

2. His education, brought up at the feet of Gamaliel.

3. His profession, he was zealous towards God; that is, he was one of the sect among the Jews which were called Zealots, and was very strict and exact in the observation of the law,

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1-16. Paul now proceeds to vindicate himself by relating his experience, giving his Cilician nativity and his education in Jerusalem at the feet of Gamaliel, the champion theologian, his identity with the patriotic institutions, his intense zeal for the God of Abraham and Moses, his faithful and heroic adhesion to the so-called loyal wing of Judaism, stringently persecuting all the Jews who had gone off in the so called Nazarene heresy, not only doing his utmost to exterminate the very name of Jesus at Jerusalem, but had gone away to the Syrian capital that he might exterminate the rising hope of the disciples in that city, his wonderful conversion by the revelation of the glorified Savior to his soul, like a meridian sunburst eclipsing mortal vision and prostrating him on the ground, his comrades leading him blind and miserable into Damascus, where under the ministry of Ananias, the Nazarene, he is wonderfully and miraculously converted.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

Acts Chapter 22

He departs therefore to Jerusalem; and when there, he goes to the house of James, and all the elders assemble. Paul relates to them the work of God among the Gentiles. They turn to their Judaism, of which the multitude were full, and, while rejoicing in the good that was wrought of God by the Spirit, they wish Paul to shew himself obedient to the law. The believers in Jerusalem must needs come together on the arrival of Paul, and their prejudices with regard to the law must be satisfied. Paul has brought himself into the presence of man’s exigencies: to refuse compliance with them would be to say that their thoughts about him were true; to act according to their desire was to make a rule, not of the guidance of the Spirit in all liberty of love, but of the ignorant and prejudiced condition of these Jewish believers. It is that Paul was there, not according to the Spirit as an apostle, but according to his attachment to these former things. One must be above the prejudices of others, and free from their influence, to be able to condescend to them in love.

Being there, Paul can hardly do other than satisfy their demands. But the hand of God is in it. This act throws him into the power of his enemies. Seeking to please the believing Jews, he finds himself in the lion’s mouth, in the hands of the Jews who were adversaries to the gospel. It may be added that we hear nothing more of the Christians of Jerusalem. They had done their work. I have no doubt that they accepted the alms of the Gentiles.

The whole city being moved and the temple shut, the commander of the band comes to rescue Paul from the Jews who wished to kill him, taking him however into custody himself, for the Romans were used to these tumults, and heartily despised this nation beloved of God, but proud and degraded in their own condition. Nevertheless Paul commands the respect of the captain of the band by his manner of addressing him, and he permits him to speak to the people. To the chief captain Paul had spoken in Greek; but, always ready to win by the attentions of love, and especially when the loved though rebellious people were in question, he speaks to them in Hebrew; that is, in their ordinary language called Hebrew. He does not enlarge upon what the Lord said revealing Himself to him, but he gives them a particular account of his subsequent interview with Ananias, a faithful Jew and esteemed of all. He then enters on the point which necessarily characterised his position and his defence. Christ had appeared to him, saying, “They will not receive thy testimony at Jerusalem. I will send thee far hence unto the Gentiles.” Blessed be God! it is the truth; but why tell it to those very persons who, according to his own words, would not receive his testimony? The only thing which gave authority to such a mission was the Person of Jesus, and they did not believe in it.

In his testimony to the people the apostle laid stress in vain upon the Jewish piety of Ananias: genuine as it might be, it was but a broken reed. Nevertheless it was all, except his own. His discourse had but one effect-to bring out the violent and incorrigible hatred of this unhappy nation to every thought of grace in God, and the unbounded pride which indeed went before the fall that crushed them. The chief captain, seeing the violence of the people, and not at all understanding what was going on, with the haughty contempt of a Roman, orders Paul to be bound and scourged to make him confess what it meant. Now Paul was himself a Roman citizen, and born such, while the chief captain had purchased that freedom. Paul quietly makes this fact known, and they who were about to scourge him withdraw. The chief captain was afraid because he had bound him; but, as his authority was concerned in it, he leaves him bound. The next day he looses him and brings him before the council, or Sanhedrim, of the Jews. The people, not merely their rulers, had rejected grace.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–3. Spake in the Hebrew tongue. The tongue called the Hebrew, a dialect of the ancient Hebrew, and distinguished from it by the name Aramaic. It was the common language of Judea in the time of Christ. It would be understood by all Paul's Jewish hearers, while many could not understand Greek.

I am a Jew. In order to refute their charge that he taught against Moses, he calls attention to his Jewish birth, and his education under their venerated doctor of the law, Gamaliel. For the character of this teacher, See notes on 5:34. Was zealous toward God. His zeal was like theirs, honest, and ardent. Observe how he associates himself with his hearers. It was the first opportunity he had ever had to explain to the people of Jerusalem the reason why he had become a Christian.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul speaks to the Jewish crowd in Jerusalem.

General Information:

Verse 2 gives background information. (See: Background Information)

Brothers and fathers

This is a polite way of addressing men who are Paul's age as well as the older men in the audience.

I will now make to you

"I will now explain to you" or "I will now present to you"

the Hebrew language

The Hebrew language was the language of the Jews.

translationWords

brother

ancestor

Paul

Hebrew

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Defence [απολογιας] . See on answer, 1Pe 3:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.