Acts 22:19

Act 22:19. Αὐτοὶ, they themselves) Paul thought that the conversion of himself is so effectual an argument, that even the Jews would be moved by it; but the Lord answers, that the Gentiles rather would be moved by it.

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

Act_22:19-21. I interposed by way of objection[137] the contrast, in which my working for Christianity (my μαρτυρία) would appear toward my former hostile working[138] (which contrast could not but prove the truth and power of my conversion and promote the acceptance of my testimony), and (Act_22:21)

Christ repeated His injunction to depart, which He further specially confirmed by ὍΤΙ ἘΓῺ ΕἸς ἜΘΝΗ ΜΑΚΡᾺΝ ἘΞΑΠΟΣΤ. ΣΕ. Commemorat hoc Judaeis Paulus, ut eis declararet summum amorem, quo apud eos cupivit manere iisque praedicare; quod ergo iis relictis ad gentes iverit, non ex suo voto, sed Dei jussu compulsum fuisse, Calovius.

αὐτοὶ ἐπιστ.] is necessarily to be referred to the subject of ΠΑΡΑΔΈΞΟΝΤΑΙ, Act_22:18, to the Jews in Jerusalem, not to the foreign Jews (Heinrichs).

ἐγὼ ἤμην κ.τ.λ.] I was there, etc.

καὶ αὐτός] et ipse, as well as other hostile persons. On συνενδοκ., comp. Act_8:1.

Act_22:21. ἘΓΏ] with strong emphasis. Paul has to confide in and obey this I.

ἐξαποστελῶ] This promised future sending forth ensued at Act_13:2, and how effectively! see Rom_15:19.

ΕἸς ἜΘΝΗ] among Gentiles.

[137] Ewald, p. 438, understands ver. 19 f. not as an objection, but as assenting: however humanly intelligible it might strictly be, that the Jews would not hear him. But the extraordinary revelation in itself most naturally presupposes in Paul a human conception deviating from the intimation contained in it, to which the heavenly call runs counter, as often also with the prophets (Moses, Jeremiah, etc.), the divine intimation encounters human scruples. If, moreover, the words here were meant as assenting, we should necessarily expect a hint of it in the expression (such as: ναί, χύριε).

[138] In which I was engaged in bringing believers to prison (φυλακίζ., Wis_18:4), and in scourging them (Mat_10:17), now in this synagogue, and now in that (κατὰ τὰς συναγ.). Comp. Act_26:11.

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 22:19 . Κύριε , Act 9:5 . αὐτοὶ ἐπίσ .: Paul seems as it were to plead with his Lord that men cannot but receive testimony from one who had previously been an enemy of Jesus of Nazareth; the words too are directed to his hearers, so that they may impress them with the strength of the testimony thus given by one who had imprisoned the Christians. δέρων : on the power of the Sanhedrim outside Jerusalem see on p. 151. κατὰ τὰς συν ., cf. Act 8:3 , Act 20:20 , and for such punishments in the synagogues cf. Mat 10:17 ; Mat 23:34 , Mar 13:9 , Luk 21:12 , cf. Luk 12:11 , Edersheim, History of the Jewish Nation , p. 374.

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

Verse 19. I imprisoned and beat in every synagogue] This shows what an active instrument Saul of Tarsus was, in the hands of this persecuting priesthood, and how very generally the followers of Christ were persecuted, and how difficult it was at this time to profess Christianity.

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

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

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

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.

(19) Lord, they know that I imprisoned . .—This was said at the time, and it was repeated now. as with a two-fold bearing. It was partly an extenuation of the unbelief of the people. They were, as he had once been, sinning in ignorance, which, though as yet unconquered, was not invincible. Partly it expressed the hope that they too might listen when they saw him whom they had known as a vehement persecutor preaching the faith which he had once destroyed.

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

19. Lord, they know, &c.] The Rev. Ver. gives “they themselves know” to mark that the pronoun is emphatic. This is not English, but there seems to be no other way of indicating in our language the emphasis which is expressed in the original. Saul is confident that he will be well known by many to whom he is speaking, and that his zealous persecution of the Christians less than four years before cannot have fallen out of men’s memories.

I imprisoned and beat] The Greek implies that this conduct was of some continuance. Saul was regularly engaged in the work.

in every synagogue] For the synagogues as places where such punishment was inflicted cp. Mat_10:17; Mat_23:34, Mar_13:9, Luk_21:12. That they were also places in which charges were heard is seen from Luk_12:11.

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.

And he said unto me, depart,.... At once from Jerusalem, and out of the land of Judea:

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 19. Lord, they know that I imprisoned] Therefore no wonder though they of Jerusalem reject my testimony, as a light giddy headed fellow who now teach that religion that I lately persecuted; sed praestat herbam dare quam turpiter pugnare. Luther was counted and called an apostate, he confessed the action; but blessed God that had given him grace to fall off from the devil. Bugenhagius having read some few leaves of Luther’s book de Captivitate Babylonica, rashly pronounced Luther the most pestilent heretic that ever troubled the Church. But shortly after, reading the book through, and wisely weighing the arguments therein used and urged, he recanted his former censure, and publicly averred and maintained that all the Christian world was out, and Luther only in the right; Hic vir unus et solus verum videt, said he to his collegioners; many of whom he convinced and converted to the truth. (Scult. Annal.) It is judged by many that the fear of disgrace began to work upon Paul here (as it had done upon Jonah, Jon 4:2), q.d. I shall be counted a moon-calf; {a} a Retraxit shall be entered against me, as is against a plaintiff that will not proceed in his suit.

{a} An abortive shapeless fleshy mass in the womb; a false conception. Obs. Regarded as being produced by the influence of the moon. ŒD

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.

And I said, Lord - This shows that it was the Lord Jesus whom Paul saw in a trance in the temple. The term “Lord” is usually applied to him in the Acts . See the notes on Act 1:24.

They know - Christians know; and they will therefore be not likely to receive to their fellowship their former enemy and persecutor.

Beat in every synagogue - Beating, or scourging, was often done in the synagogue. See the notes on Mat 10:17. Compare Act 26:11. It was customary for those who were converted to Christianity still to meet with the Jews in their synagogues, and to join with them in their worship.

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

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

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

They themselves for they, A.V. In every synagogue. It appears from Mat_10:18 that offenders were beaten in the synagogue, and doubtless by command of the synagogue authorities. A delation to any synagogue that any member of it was a blasphemer (i.e. a Christian) would lead to such a punishment. But probably the meaning here rather is that he went or sent to every synagogue to find out who there was among them that believed in Jesus, and then had them punished at Jerusalem. (Act_9:2)

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

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

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

See notes on verse 17

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.

Connecting Statement:

This ends what Paul was able to say to the crowd of Jewish people by the fortress.

General Information:

Here the word "they" refers to the non-believing Jews in Jerusalem.

they themselves know

The word "themselves" is used for emphasis. (See: Reflexive Pronouns)

in every synagogue

Paul went to synagogues to find Jews who believed in Jesus.

the blood of Stephen your witness was spilled

Here "blood" stands for Stephen's life. To spill blood means to kill. This can be stated in active form. AT: "they killed Stephen who testified about you" (See: Metonymy and Active or Passive)

translationWords

lord

prison

believe

synagogue

blood

Stephen

testimony

Gentile

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

19. Κύριε, αὐτοὶ ἐπόστανται, Lord, they know. The effect of the expressed pronoun is not to be reproduced in English. These are, he thinks, the very men to whom he can best appeal. Saul is confident that he will be known by many to whom he would speak, and that his zealous persecution of the Christians less than four years before cannot have fallen out of men’s memories.

ἐγὼ ἤμην φυλακίζων καὶ δέρων, I imprisoned and beat. The peculiar form, the substantive verb with the participle, implies that this conduct was continuous. Saul was regularly engaged in the work.

φυλακίζω is a rare word, found only here in N.T., and in LXX. Wis 18:4, ἄξιοι μὲν γὰρ ἐκεῖνοι στερηθῆναι φωτὸς καὶ φυλακισθῆναι ἐν σκότει.

κατὰ τὰς συναγωγάς, in the synagogues. For the synagogues as places where such punishment was inflicted cf. Mat 10:17; Mat 23:34; Mar 13:9; Luk 21:12. That they were also places in which charges were heard is seen from Luk 12:11.

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.

19.] The probable account of this answer is, that Paul thought his former great zeal against Christ, contrasted with his present zeal for Him, would make a deep impression on the Jews in Jerusalem: or, perhaps, he wishes by his earnest preaching of Jesus as the Christ among them, to undo the mischief of which he before was the agent, and therefore alleges his former zeal and his consenting to Stephen’s death as reasons why he should remain in Jerusalem.

αὐτοί can only refer to the same persons as the subjects of παραδέξονται above: not (as Heinrichs) to the foreign Jews;—“Idcirco iter apostolicum extra urbem detrectat, quod undique odio petitum se iri prævidet, Hierosolymis autem in apostolorum collegio delitescere se posse opinatur:”—a motive totally unworthy of Paul, and an interpretation which happily the sentence will not bear.

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