Acts · Chapter 22

V. 1. Hear ye now my defence-Which they could not hear before for the tumult.

Verse 1. Men, brethren, and fathers] A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See Clarke’s note on “Acts 7:2”.

Hear ye my defense] mou thv apologiav, 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.

Verses 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.

Verse 1. Men, brethren, and fathers; that is, men of mixed nations assembled at the feast. The persecutors had said, men of Israel, help. Brethren, religious persons of the stock of Israel. Fathers, aged men, elders and priests. Stephen’s address was in similar terms. Acts 7:2. The words indicate innocence and confidence; for culprits durst not be so bold.

Hear ye my defence: apologia, my apology, my plea for my religion: this is a purer word than “defence.” Justin Martyr, Athenagoras, Minutius Felix, and Tertullian have each written an “apology” for the christian religion: the two last are productions of incomparable eloquence, and the four are well translated by Mr. Reeves.

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.

Verse 2. When they heard that he spake in the Hebrew tongue] He had probably been traduced by the Jews of Asia as a mere Gentile, distinguished only by his virulence against the Jewish religion; which virulence proceeded from his malice and ignorance.

Verses 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.

Ver. 2. When they heard that he did not speak Greek, as the Hellenists from Grecian countries, they kept the more silence. He spake in the vulgar tongue, that all might understand; a mixture, says Beza, of Hebrew and Syrian words.

2. Hebrew tongue—The Jews were bilingual, speaking two languages, Greek and Aramaic, or the then modern Hebrew. The Greek was most prevalent in large towns; and hence, probably, had he spoken Greek, his audience would have understood him. His speaking Aramaic secured the momentary sympathy of the Jews, but lost that of the chiliarch. Could he have spoken both Hebrew and Greek at once, the chiliarch would have learned that Paul’s only crime was favour toward the Gentiles; it would have been rather a merit than an offence to him. We may analyze this speech thus: Paul’s Jewish enmity to Christ, (3-5;) his miraculous conversion, (6-10;) his authentication and baptism by Ananias, (11-16;) his subsequent return to Jerusalem and commission by Jesus, (17-21.) Among all this bitter audience none is so bitter as once, alas! was I. With the highest Jewish education and proudest prospects, I was the bloodiest of persecutors.

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

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

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

Verse 3. I am verily a man which am a Jew] A periphrasis for, I am really a Jew: and his mentioning this adds weight to the conjecture in the preceding note. He shows that he could not be ignorant of the Jewish religion, as he had had the best instructer in it which Jerusalem could produce.

Yet brought up, &c.] Bp. Pearce proposes that this verse should be thus read and translated: but brought up in this city; instructed at the feet of Gamaliel, according to the most exact manner, being exceedingly zealous for the law of our fathers, as ye all are this day.

Born in Tarsus] See Clarke’s notes on “Acts 9:11”; and see Clarke “Acts 21:39”.

Feet of Gamaliel] See a full account of this man in Clarke’s note on “Acts 5:34”.

It has been generally supposed that the phrase, brought up at the feet, is a reference to the Jewish custom, viz. that the disciples of the rabbins sat on low seats, or on the ground, whilst the rabbin himself occupied a lofty chair. But we rather learn, from Jewish authority, that the disciples of the rabbins stood before their teachers, as Vitringa has proved in his treatise Deuteronomy Synag. Vet. lib. i. p. 1, cap. 7. Kypke, therefore, contends that para touv podav, at the feet, means the same as plhsion, near, or before, which is not an unfrequent mode of speech among both sacred and profane writers. Thus, in Acts 4:35, 37; 5:2, etiqoun para touv podav twn apostolwn, they laid it at the apostles’ feet, means only, they brought it to the apostles. So in 2 Macc. iv. 7, para podav hdh ton fohn orwntev keimenon, they saw death already lying at their feet; that is, as the Syriac translator has properly rendered it, they saw death immediately before them. So Themistius, Or. 27, p. 341, who adds the term by which the phrase is explained, esti kai plhsion aei tw dunamenw lambanein, ante pedes id temper et prope est, illi qui accipere potest. Also Lucian, Deuteronomy Conser. Hist. p. 669, wn para podav oi elegcoi. The refutation of which is at hand. The same kind of form occurs in the Hebrew, Exodus 11:8: All the people that are at thy feet, Ëylgrb beragleica, i.e. who are with thee, under thy command, 2 Samuel 15:16. And the king went out, and all his household, wylgrb beraglaiv, at his feet; that is, with him, in his company. See Kypke. The phrase is used in the same sense among the Hindoos: I learned this at my father’s feet-instead of, I learned it of my father. I was taught at the feet of such a teacher-my teacher’s feet say so; meaning, simply, such and such persons taught me.

According to the perfect manner] That is, according to that strict interpretation of the law, and especially the traditions of the elders, for which the Pharisees were remarkable. That it is Pharisaism that the apostle has in view, when he says he was taught according to, akribeian, the most extinct manner, is evident; and hence, in Acts 26:5, he calls Pharisaism akribestathn, the most exact system; and, under it, he was zealous towards God; scrupulously exact in every part of his duty, accompanying this with reverence to the supreme Being, and deep concern for his honour and glory.

Verses 3-5. I am verily a Jew, &c. — This defence answers all that is objected, Acts 21:28. But he speaks closely and nervously, in a few words, because the time was short; born in Tarsus, yet brought up in this city — For my parents were so warmly attached to their religion, and so desirous that I might be well instructed in it, that they sent me to be educated here; at the feet of Gamaliel — That celebrated teacher. See note on Acts 5:34. The phrase of being brought up at his feet, plainly alludes to the posture in which the scholars were usually placed, sitting on low seats, or upon mats, on the floor, at the feet of their masters, whose seats were raised to a considerable height. Taught according to the perfect manner of the law — Or, accurately instructed in the law: which learned education was once, doubtless, the matter of his boasting and confidence; but, not being sanctified, it made his bonds strong, and furnished him with numerous arguments against the gospel. Yet, when the grace of God had changed his heart, and turned his accomplishments into another channel, he was the fitter instrument to serve God’s wise and merciful purposes, in the defence and propagation of Christianity. And I persecuted this way — With the same zeal that ye do now; binding both men and women — Who professed and practised it, without any regard to sex, age, or quality. How much better was his condition now he was bound himself! The high-priest doth bear me witness — Is able to testify; and all the estate of the elders — All the other members of the sanhedrim; from whom also I received letters unto the brethren — The Jews (for this title was not peculiar to the Christians) empowering me to act against those for whom I have now so great a regard. And went to Damascus, &c. — See note on c Acts. 9:1, 2.

Ver. 3. I am verily a man which am a jew, born in Tarsus — educated under Gamaliel, in this city; and zealous towards God, as you all are. By consequence, I am not to be confounded either with the leaders of sedition, or with the opposers of the law. A bold stroke of eloquence, which by a single word rebutted calumny.

3. Nearly every term is emphatic. Verily a Jew, this city, Gamaliel, perfect, law, fathers, all are points of a preeminent instance.

V. 4. And persecuted this way-With the same zeal that you do now. Binding both men and women-How much better was his condition, now he was bound himself.

Verse 4. I persecuted this way] tauthn thn odon; This doctrine, the way of worshipping God, and arriving at a state of blessedness. See Clarke on “Acts 9:2”.

Binding and delivering into prisons] See Clarke on “Acts 8:3”; and see Clarke “Acts 9:2”.

Verses 3-5. I am verily a Jew, &c. — This defence answers all that is objected, Acts 21:28. But he speaks closely and nervously, in a few words, because the time was short; born in Tarsus, yet brought up in this city — For my parents were so warmly attached to their religion, and so desirous that I might be well instructed in it, that they sent me to be educated here; at the feet of Gamaliel — That celebrated teacher. See note on Acts 5:34. The phrase of being brought up at his feet, plainly alludes to the posture in which the scholars were usually placed, sitting on low seats, or upon mats, on the floor, at the feet of their masters, whose seats were raised to a considerable height. Taught according to the perfect manner of the law — Or, accurately instructed in the law: which learned education was once, doubtless, the matter of his boasting and confidence; but, not being sanctified, it made his bonds strong, and furnished him with numerous arguments against the gospel. Yet, when the grace of God had changed his heart, and turned his accomplishments into another channel, he was the fitter instrument to serve God’s wise and merciful purposes, in the defence and propagation of Christianity. And I persecuted this way — With the same zeal that ye do now; binding both men and women — Who professed and practised it, without any regard to sex, age, or quality. How much better was his condition now he was bound himself! The high-priest doth bear me witness — Is able to testify; and all the estate of the elders — All the other members of the sanhedrim; from whom also I received letters unto the brethren — The Jews (for this title was not peculiar to the Christians) empowering me to act against those for whom I have now so great a regard. And went to Damascus, &c. — See note on c Acts. 9:1, 2.

Ver. 4. And I persecuted this way unto the death, He avoids the word Nazarene, as offensive to their ears. In like manner, Cicero, in his oration for Milo, avoids the words kill, or murder.

4. This way—As yet Christianity had received no normal and permanent name. Hence this vague phrase repeatedly.

V. 5. The high priest is my witness-Is able to testify. The brethren-Jews: so this title was not peculiar to the Christians.

Verse 5. The high priest doth bear me witness, &c.] He probably referred to the letters of authority which he had received from the high priest, and the whole estate of the elders, pan to presbuterion, the whole of the presbytery, that is, the sanhedrin; and it is likely, that he had those letters to produce. This zeal of his against Christianity was an ample proof of his sincerity as a Pharisaical Jew.

Verses 3-5. I am verily a Jew, &c. — This defence answers all that is objected, Acts 21:28. But he speaks closely and nervously, in a few words, because the time was short; born in Tarsus, yet brought up in this city — For my parents were so warmly attached to their religion, and so desirous that I might be well instructed in it, that they sent me to be educated here; at the feet of Gamaliel — That celebrated teacher. See note on Acts 5:34. The phrase of being brought up at his feet, plainly alludes to the posture in which the scholars were usually placed, sitting on low seats, or upon mats, on the floor, at the feet of their masters, whose seats were raised to a considerable height. Taught according to the perfect manner of the law — Or, accurately instructed in the law: which learned education was once, doubtless, the matter of his boasting and confidence; but, not being sanctified, it made his bonds strong, and furnished him with numerous arguments against the gospel. Yet, when the grace of God had changed his heart, and turned his accomplishments into another channel, he was the fitter instrument to serve God’s wise and merciful purposes, in the defence and propagation of Christianity. And I persecuted this way — With the same zeal that ye do now; binding both men and women — Who professed and practised it, without any regard to sex, age, or quality. How much better was his condition now he was bound himself! The high-priest doth bear me witness — Is able to testify; and all the estate of the elders — All the other members of the sanhedrim; from whom also I received letters unto the brethren — The Jews (for this title was not peculiar to the Christians) empowering me to act against those for whom I have now so great a regard. And went to Damascus, &c. — See note on c Acts. 9:1, 2.

5. The high priest—Who may have now been present. The estate of the elders—The presbyterium or eldership; the Sanhedrin. So that the intensity of his original Judaism was beyond all question. Why had all this been changed? The narrative of his conversion now answers.

By the vision of Jehovah repeatedly appearing, (as all admitted,) Abraham had been called (Genesis 17:1) and Moses commissioned, (Exodus 3:1.) So by the repeated vision of Jehovah-Jesus. Saul had been both called and commissioned. This Jesus, like the Jehovah of old, appears in the splendour of the Shekinah; he is Lord, the Just One, the pronouncer of the I will send thee. For the discrepancies between this and the other two narratives, see our note on 9:4-8.

V. 6. About noon-All was done in the face of the sun. A great light shone-By whatever method God reveals himself to us, we shall have everlasting cause to recollect it with pleasure. Especially when he has gone in any remarkable manner out of his common way for this gracious purpose. If so, we should often dwell on the particular circumstances, and be ready, on every proper occasion, to recount those wonders of power and love, for the encouragement and instruction of others.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

Ver. 6. As I made my journey, and was come nigh unto Damascus about noon. This city, whose walls are about four miles in circumference, lies a hundred and fourteen miles north-east of Jerusalem, and about the same distance from Antioch. Those officers therefore had horses; by rising early, which is always the case with oriental travellers, they would easily approach Damascus about noon.

Suddenly there shone from heaven a great light round about me. Thus in ancient times the Holy One covered the heavens with his glory, and the earth was full of his praise. The same God who gave the Hebrews their religion, called and converted Paul to the faith of Jesus, by the manifestation of his glory, and by his voice from heaven. On seeing this light, the whole cavalcade fell prostrate to the earth, for what is man, a worm of the dust, that he should fight against God? Acts 26:14.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

Ver. 7, 8. Saul, Saul, why persecutest thou me? A plain question, a question which the Lord puts to every persecutor. Why did the jews passionately forget to put it to themselves? Paul, in Jerusalem, had a hundred reasons, hearsay reasons which he had heard of the pharisees, for persecuting the church. Now he is silent, he is astounded, he trembles; yea more, he saw the holy and the Just One, and asked, who art thou Lord? The same voice replied, I am Jesus: O Nazwraiov, the Nazarene, whom thou persecutest. It is hard for thee, like the restive bullock, to kick against the goads. — What, and is the Nazarene whom I have been execrating, and whose servants I have been killing, the Lord of glory, the Holy One of Israel, and the Prince of the kings of the earth! — Alas, alas for me! Lord, what shall I do? It appears from chap. 26., that more was said than Luke has here recorded.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

Ver. 7, 8. Saul, Saul, why persecutest thou me? A plain question, a question which the Lord puts to every persecutor. Why did the jews passionately forget to put it to themselves? Paul, in Jerusalem, had a hundred reasons, hearsay reasons which he had heard of the pharisees, for persecuting the church. Now he is silent, he is astounded, he trembles; yea more, he saw the holy and the Just One, and asked, who art thou Lord? The same voice replied, I am Jesus: O Nazwraiov, the Nazarene, whom thou persecutest. It is hard for thee, like the restive bullock, to kick against the goads. — What, and is the Nazarene whom I have been execrating, and whose servants I have been killing, the Lord of glory, the Holy One of Israel, and the Prince of the kings of the earth! — Alas, alas for me! Lord, what shall I do? It appears from chap. 26., that more was said than Luke has here recorded.

8. Jesus of Nazareth—Jesus, the Nazarene. Paul uses the epithet here in purposed identification of Jesus with the disciples now living in Jerusalem, who bore the epithet of Nazarenes.

V. 9. They did not hear the voice-Distinctly; but only a confused noise.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

9. Heard not the voice—Paul introduces this cautionary clause, because he was, doubtless, aware that his attendants, on returning to Jerusalem, in reporting the wonderful light and sound, testified to nothing of the mission he received from the words of Jesus. That special testimony their ears were incompetent to receive, and the official witness was to be Ananias.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

V. 12. A devout man according to the law-A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

12. A devout man—Paul brings out specially the holy Judaism and wide reputation of Ananias, to show him as a worthy witness to his divine legation from the risen Jesus.

Verses 6. - 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Acts 9:1”, &c., and the observations at the conclusion of that chapter. See Clarke “Acts 9:43”

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

Verse 14. And see that Just One] The Lord Jesus, called the Just One, in opposition to the Jews, who crucified him as a malefactor: see Clarke’s note on “Acts 7:52”. This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus.

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

Ver. 14. The God of our fathers hath chosen thee; for so is his sovereign pleasure in calling whom he pleases to the work of the ministry. Mark 3:13. — That thou shouldest know his will, by the mystery of revelation, during the three days he lay deprived of sight. And see that Just One, the Holy One of Israel, the God of Bethel, the Jehovah at the burning bush; texts which the fathers by common consent refer to Christ. Vide Bulli Defen. Tirinus on 1 Corinthians 9:1, “Have I not seen Jesus Christ our Lord,” has these words. Quia Christum corporaliter mihi apparentum vidi, because I saw Christ appear to me in his human presence. Paul saw the Lord a second time in a trance while he was praying in the temple, saying, “get thee quickly out of Jerusalem, for they will not receive thy testimony concerning me:” ver. 18. Paul, both by view, and by this vision, was thus constituted the ambassador of Christ, and plenipotentiary of heaven to the gentiles. That word, the gentiles, ver. 21, they marked with the bitterest signs of indignation.

Verse 15. Thou shalt be his witness unto all] Thou shalt proclaim Christ crucified, both to Jews and Gentiles.

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

15. Unto all men—In this announcement of his commission by Ananias (not given in the previous narrative) the Gentiles are not expressly mentioned, but are clearly implied.

V. 16. Be baptized, and wash away thy sins-Baptism administered to real penitents, is both a means and seal of pardon. Nor did God ordinarily in the primitive Church bestow this on any, unless through this means.

Verse 16. Arise, and be baptized] Take now the profession of Christ’s faith most solemnly upon thee, by being baptized in the name of Father, Son, and Holy Spirit.

Wash away thy sins, &c.] Let this washing of thy body represent to thee the washing away of thy sins: and know that this washing away of sin can be received only by invoking the name of the Lord.

Verses 6-16. And as I made my journey, &c., about noon — For all was done in the face of the sun; suddenly there shone a great light — By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Acts 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice — Distinctly, but only a confused noise. And one Ananias, a devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee — Ananias’s giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will — By immediate revelation from himself, Galatians 1:12. And see that Just One — The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Acts 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth — And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins — Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Acts 2:28; 1 Peter 3:21.

16. Be baptized—Literally, baptize thyself. The work being supposed to be done by himself through another’s hands. Wash away thy sins—By the external symbol, just as the Holy Spirit has already done the work in the internal reality. (See note on John 3:5.) So 2 Peter 3:21, says, “Baptism doth save us;” but it is carefully explained: “not the putting away of the filthiness of the flesh, but the answer of a good conscience toward God.” Baptism is the external and symbolical salvation, while regeneration is the internal and real. The Lord—The same Lord as named in verses 8, 10, 19; the Lord into whose name he was to be baptized. The phrase here is the same as in Genesis 4:26. Paul here adds a narrative not elsewhere given, yet most important to his present defence.

V. 17. When I was returned to Jerusalem-From Damascus, and was praying in the temple-Whereby he shows that he still paid the temple its due honour, as the house of prayer. I was in a trance-Perhaps he might continue standing all the while, so that any who were near him would hardly discern it.

Verse 17. When I was come again to Jerusalem] It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, Acts 9:25, 26, and Galatians 1:18.

I was in a trance] This circumstance is not mentioned any where else, unless it be that to which himself refers in 2 Corinthians 12:2-4, when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place.

Verses 17-21. When I was come again to Jerusalem — From Damascus; and prayed in the temple — By this he shows that he still paid the temple its due honour, as the house of prayer; I was in a trance — Or ecstasy. Perhaps he might continue standing all the while, with an intenseness of countenance which, if it were observed by any near him, might be imputed to the fixedness of his mind in his devotions; or, if he fell down, it might be looked upon as an epileptic fit. And saw him — Jesus; saying to me, Get thee quickly out of Jerusalem — Because of the snares that will be laid for thee, and in order to preach where people will hear: for they will not — In Jerusalem; receive thy testimony — But, on the contrary, will rather attempt thy destruction. And — Presuming to expostulate with Christ himself on this occasion; I said, Lord, they know that I imprisoned, &c. — They know that I was once of their mind; that I was as bitter an enemy to thy disciples as any of them; that I excited the civil power against them; and imprisoned them — And also raised the spiritual power against them; and beat them in every synagogue — Particularly in Stephen’s case, they know that, when he was stoned, I was standing by — Was aiding and abetting; and consenting to his death and — In token thereof, kept the raiment of them that slew him — That is, Lord, my former zeal against those that believed in thee is so well known to them all, by so many remarkable instances shown among them, that sure they must be convinced it is upon some certain and irresistible grounds of persuasion that I am now become a preacher of that faith I formerly destroyed and persecuted with so great zeal. And he said — Overruling my plea by a renewal of his charge; Depart — Reason no further on this subject, but go thy way immediately, according to my direction; for I will send thee far hence — Into distant countries; unto the Gentiles — And thou shalt preach my gospel, and publish the glad tidings of salvation, with much greater encouragement and success among them. 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 them. 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.

V. 18. And I saw him-Jesus, saying to me,

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

Verses 17-21. When I was come again to Jerusalem — From Damascus; and prayed in the temple — By this he shows that he still paid the temple its due honour, as the house of prayer; I was in a trance — Or ecstasy. Perhaps he might continue standing all the while, with an intenseness of countenance which, if it were observed by any near him, might be imputed to the fixedness of his mind in his devotions; or, if he fell down, it might be looked upon as an epileptic fit. And saw him — Jesus; saying to me, Get thee quickly out of Jerusalem — Because of the snares that will be laid for thee, and in order to preach where people will hear: for they will not — In Jerusalem; receive thy testimony — But, on the contrary, will rather attempt thy destruction. And — Presuming to expostulate with Christ himself on this occasion; I said, Lord, they know that I imprisoned, &c. — They know that I was once of their mind; that I was as bitter an enemy to thy disciples as any of them; that I excited the civil power against them; and imprisoned them — And also raised the spiritual power against them; and beat them in every synagogue — Particularly in Stephen’s case, they know that, when he was stoned, I was standing by — Was aiding and abetting; and consenting to his death and — In token thereof, kept the raiment of them that slew him — That is, Lord, my former zeal against those that believed in thee is so well known to them all, by so many remarkable instances shown among them, that sure they must be convinced it is upon some certain and irresistible grounds of persuasion that I am now become a preacher of that faith I formerly destroyed and persecuted with so great zeal. And he said — Overruling my plea by a renewal of his charge; Depart — Reason no further on this subject, but go thy way immediately, according to my direction; for I will send thee far hence — Into distant countries; unto the Gentiles — And thou shalt preach my gospel, and publish the glad tidings of salvation, with much greater encouragement and success among them. 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 them. 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.

V. 19. And I said-It is not easy for a servant of Christ, who is himself deeply impressed with Divine truths, to imagine to what a degree men are capable of hardening their hearts against thee. He is often ready to think with Paul, It is impossible for any to resist such evidence. But experience makes him wiser and shows that wilful unbelief is proof against all truth and reason.

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.

Verses 17-21. When I was come again to Jerusalem — From Damascus; and prayed in the temple — By this he shows that he still paid the temple its due honour, as the house of prayer; I was in a trance — Or ecstasy. Perhaps he might continue standing all the while, with an intenseness of countenance which, if it were observed by any near him, might be imputed to the fixedness of his mind in his devotions; or, if he fell down, it might be looked upon as an epileptic fit. And saw him — Jesus; saying to me, Get thee quickly out of Jerusalem — Because of the snares that will be laid for thee, and in order to preach where people will hear: for they will not — In Jerusalem; receive thy testimony — But, on the contrary, will rather attempt thy destruction. And — Presuming to expostulate with Christ himself on this occasion; I said, Lord, they know that I imprisoned, &c. — They know that I was once of their mind; that I was as bitter an enemy to thy disciples as any of them; that I excited the civil power against them; and imprisoned them — And also raised the spiritual power against them; and beat them in every synagogue — Particularly in Stephen’s case, they know that, when he was stoned, I was standing by — Was aiding and abetting; and consenting to his death and — In token thereof, kept the raiment of them that slew him — That is, Lord, my former zeal against those that believed in thee is so well known to them all, by so many remarkable instances shown among them, that sure they must be convinced it is upon some certain and irresistible grounds of persuasion that I am now become a preacher of that faith I formerly destroyed and persecuted with so great zeal. And he said — Overruling my plea by a renewal of his charge; Depart — Reason no further on this subject, but go thy way immediately, according to my direction; for I will send thee far hence — Into distant countries; unto the Gentiles — And thou shalt preach my gospel, and publish the glad tidings of salvation, with much greater encouragement and success among them. 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 them. 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.

V. 20. When the blood of thy martyr Stephen was shed, I also was standing by-A real convert still retains the remembrance of his former sins. He confesses them and is humbled for them, all the days of his life.

Verse 20. When the blood of thy martyr Stephen was shed] See Clarke on “Acts 7:58”; and see Clarke “Acts 8:1”. All these things Paul alleged as reasons why he could not expect to be received by the Christians; for how could they suppose that such a persecutor could be converted?

Verses 17-21. When I was come again to Jerusalem — From Damascus; and prayed in the temple — By this he shows that he still paid the temple its due honour, as the house of prayer; I was in a trance — Or ecstasy. Perhaps he might continue standing all the while, with an intenseness of countenance which, if it were observed by any near him, might be imputed to the fixedness of his mind in his devotions; or, if he fell down, it might be looked upon as an epileptic fit. And saw him — Jesus; saying to me, Get thee quickly out of Jerusalem — Because of the snares that will be laid for thee, and in order to preach where people will hear: for they will not — In Jerusalem; receive thy testimony — But, on the contrary, will rather attempt thy destruction. And — Presuming to expostulate with Christ himself on this occasion; I said, Lord, they know that I imprisoned, &c. — They know that I was once of their mind; that I was as bitter an enemy to thy disciples as any of them; that I excited the civil power against them; and imprisoned them — And also raised the spiritual power against them; and beat them in every synagogue — Particularly in Stephen’s case, they know that, when he was stoned, I was standing by — Was aiding and abetting; and consenting to his death and — In token thereof, kept the raiment of them that slew him — That is, Lord, my former zeal against those that believed in thee is so well known to them all, by so many remarkable instances shown among them, that sure they must be convinced it is upon some certain and irresistible grounds of persuasion that I am now become a preacher of that faith I formerly destroyed and persecuted with so great zeal. And he said — Overruling my plea by a renewal of his charge; Depart — Reason no further on this subject, but go thy way immediately, according to my direction; for I will send thee far hence — Into distant countries; unto the Gentiles — And thou shalt preach my gospel, and publish the glad tidings of salvation, with much greater encouragement and success among them. 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 them. 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.

20. Thy martyr—The English word martyr is pure Greek, and signifies witness; being the same word as is used in verse 15. But the word was early and beautifully consecrated to designate those who witnessed to Jesus with their blood; as the word confessor designated those who maintained fast faith through a persecution which they survived. The Greek word for witness is properly rendered in Revelation 17:6, “the blood of the martyrs of Jesus.” One of the apostolic fathers, Clement of Rome, says of Peter, “Being martyred, he went to his due peace of glory.” This reference to Stephen must have thrilled the heart of Paul himself with emotion at the recollection of his own share in that deed of blood with some of his murderers now present, and ready to inflict upon himself the same doom.

Verse 21. I will send thee far hence unto the Gentiles.] This was the particular appointment of St. Paul: he was the apostle of the Gentiles; for, though he preached frequently to the Jews, yet to preach the Gospel to the Gentiles, and to write for the conversion and establishment of the Gentile world, were his peculiar destination. Hence we find him and his companions travelling every where; through Judea, Phœnicia, Arabia, Syria, Cilicia, Pisidia, Lycaonia, Pamphylia, Galatia, Phrygia, Macedonia, Greece, Asia, the Isles of the Mediterranean Sea, the Isles of the Ægean Sea, Italy, and some add Spain and even Britain. This was the diocess of this primitive bishop: none of the apostles travelled, none preached, none laboured as this man; and, we may add, none was so greatly owned of God. The epistles of Peter, John, James, and Jude, are great and excellent; but, when compared with those of Paul, however glorious they may be, they have no glory comparatively, by reason of that glory which excelleth. Next to Jesus Christ, St. Paul is the glory of the Christian Church. Jesus is the foundation; Paul, the master-builder.

Verses 17-21. When I was come again to Jerusalem — From Damascus; and prayed in the temple — By this he shows that he still paid the temple its due honour, as the house of prayer; I was in a trance — Or ecstasy. Perhaps he might continue standing all the while, with an intenseness of countenance which, if it were observed by any near him, might be imputed to the fixedness of his mind in his devotions; or, if he fell down, it might be looked upon as an epileptic fit. And saw him — Jesus; saying to me, Get thee quickly out of Jerusalem — Because of the snares that will be laid for thee, and in order to preach where people will hear: for they will not — In Jerusalem; receive thy testimony — But, on the contrary, will rather attempt thy destruction. And — Presuming to expostulate with Christ himself on this occasion; I said, Lord, they know that I imprisoned, &c. — They know that I was once of their mind; that I was as bitter an enemy to thy disciples as any of them; that I excited the civil power against them; and imprisoned them — And also raised the spiritual power against them; and beat them in every synagogue — Particularly in Stephen’s case, they know that, when he was stoned, I was standing by — Was aiding and abetting; and consenting to his death and — In token thereof, kept the raiment of them that slew him — That is, Lord, my former zeal against those that believed in thee is so well known to them all, by so many remarkable instances shown among them, that sure they must be convinced it is upon some certain and irresistible grounds of persuasion that I am now become a preacher of that faith I formerly destroyed and persecuted with so great zeal. And he said — Overruling my plea by a renewal of his charge; Depart — Reason no further on this subject, but go thy way immediately, according to my direction; for I will send thee far hence — Into distant countries; unto the Gentiles — And thou shalt preach my gospel, and publish the glad tidings of salvation, with much greater encouragement and success among them. 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 them. 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.

V. 22. And they heard him to this word-Till he began to speak of his mission to the Gentiles, and this too in such a manner as implied that the Jews were in danger of being cast off.

Verse 22. They gave him audience unto this word] Namely, that God had sent him to the Gentiles: not that they refused to preach the law to the Gentiles, and make them proselytes; for this they were fond of doing, so that our Lord says, they compassed sea and land to make a proselyte; but they understood the apostle as stating that God had rejected them, and called the Gentiles to be his peculiar people in their place; and this they could not bear.

Away with such a fellow] According to the law of Moses, he who attempted to seduce the people to any strange worship was to be stoned, Deuteronomy 13:15. The Jews wished to insinuate that the apostle was guilty of this crime, and that therefore he should be stoned, or put to death.

Verse 22. And they gave him audience — Heard him with quietness and attention; unto this word — Till he began to speak of his mission to the Gentiles, and this in such a manner as implied that the Jews were in danger of being cast off; but no sooner did he mention this, than the multitude, especially such of them as had come from Asia, became instantly perfectly enraged, and cried out with vehemence, Away with such a fellow from the earth — Such an impudent blasphemer; for it is not fit that he should live — Any longer upon it, since he shows himself to be such a traitor to God, and an enemy to his chosen people, in pretending to have a commission to go and preach to the ignorant and reprobated Gentiles. Thus the men that have been the greatest blessings of their age, have often been represented, not only as the burdens of the earth, but as the pests of their generation. He who was worthy of the greatest honours in life is condemned as not worthy of life itself!

22. Unto this word—Spellbound by the apostle’s patriotic Hebrew, they listened intently until this word Gentiles, springing up like a sudden serpent, transformed them all to serpents. The word Gentiles does not in the Greek come last in the sentence, but it was the word in the last sentence that stung them to madness. Not fit that he should live—An exclamation of indignation at his escape; the starting point of the ensuing purpose of assassination.

V. 23. They rent their garments-In token of indignation and horror at this pretended blasphemy,

and cast dust into the air-Through vehemence of rage, which they knew not how to vent.

Verse 23. Cast off their clothes] Bishop Pearce supposes that shaking their upper garments is all that is meant here; and that it was an ancient custom for men to do so when highly pleased or greatly irritated; but it is likely that some of them were now actually throwing off their clothes, in order to prepare to stone Paul.

Threw dust into the air] In sign of contempt, and by way of execration. Shimei acted so, in order to express his contempt of David, 2 Samuel 16:13, where it is said, he cursed him as he went, and threw stones at him; or, as the margin, he dusted him with dust. Their throwing dust in the air was also expressive of extraordinary rage and vindictive malice. The apostle, being guarded by the Roman soldiers, was out of the power of the mob; and their throwing dust in the air not only showed their rage, but also their vexation that they could not get the apostle into their power. It is still used as a token of hostility and defiance. M. Denon, (Travels in Egypt, vol. iii. p. 98,) on coming down the Nile to Cairo, stopped at the ancient city of Antinœ, to examine its ruins. “Being desirous of obtaining a view of the whole of these ruins, we ascended a little hill, and soon perceived the inhabitants of the modern village assembling behind an opposite eminence: scarcely had we come over against them than, supposing our intentions to be hostile, they called out for assistance, and threw dust into the air, in token of defiance. The alarm spread, and they began firing upon us.”

Verses 23, 24. And as they cried out — In this furious manner; and cast — Or tore; off their clothes — In token of indignation and horror at this pretended blasphemy: or, as Dr. Whitby thinks, as in the case of Stephen, that they might be ready to stone him; and threw dust into the air — Through vehemence of rage, which they knew not how to give vent to; the chief captain — Not knowing the particulars of what had passed, but perceiving, by the effect, that Paul had rather exasperated than appeased them by the apology which he had been permitted to make, commanded that he should be brought into the castle, and — As no witnesses were produced in a regular way to give information against him, he bade that he should be examined by scourging — In order that he might get to know by his own confession, since he could not learn it any other way; wherefore they cried so against him — That the Romans used this method of scourging to compel real or supposed criminals to make confession, is proved by Dr. Lardner, and several other learned writers.

Ver. 23. They cried out, stopping Paul in the midst of his speech with vociferations; meanwhile the baser sort threw dust in the air, by way of execration, while others pulled off their clothes to crush him at once with stones. But Lysias, prompted by an influence he might not know, hurried him back to the castle. Father forgive them, for they knew not that Paul was the brightest gem of Israel’s sons.

But why all this bad feeling against the gentiles? Were not all the families of the earth comprised in Abraham’s covenant? Had not the prophets in succession augured greater glory to the Messiah from the conversion of the gentiles than from the jews? Nay, had they not foretold the obduration of the jews, and the election of the gentiles? Has not Cyprian, in his book against the jews, collected nearly three hundred texts predictive of their conversion? Does not Eusebius, as most other fathers, tread in the same path?

23. Cast off their clothes—In their insanity they forget that Paul is safe from their power in Roman hands, and throw off their clothes to inflict upon him the fate of Stephen.

4. Paul and the Chiliarch, 24-30.

Verse 24. Examined by scourging] As the chief captain did not understand the Hebrew language, he was ignorant of the charge brought against Paul, and ignorant also of the defence which the apostle had made; and, as he saw that they grew more and more outrageous, he supposed that Paul must have given them the highest provocation; and therefore he determined to put him to the torture, in order to find out the nature of his crime. The practice of putting people to the rack, in order to make them confess, has, to the disgrace of human nature, existed in all countries.

Verses 23, 24. And as they cried out — In this furious manner; and cast — Or tore; off their clothes — In token of indignation and horror at this pretended blasphemy: or, as Dr. Whitby thinks, as in the case of Stephen, that they might be ready to stone him; and threw dust into the air — Through vehemence of rage, which they knew not how to give vent to; the chief captain — Not knowing the particulars of what had passed, but perceiving, by the effect, that Paul had rather exasperated than appeased them by the apology which he had been permitted to make, commanded that he should be brought into the castle, and — As no witnesses were produced in a regular way to give information against him, he bade that he should be examined by scourging — In order that he might get to know by his own confession, since he could not learn it any other way; wherefore they cried so against him — That the Romans used this method of scourging to compel real or supposed criminals to make confession, is proved by Dr. Lardner, and several other learned writers.

24. The castle—Again in the barracks. Had Lysias understood the speech, and known that Paul’s crime was favour to the Gentiles, different would have been the result. Examined by scourging—Compelling him to explain his own crime by torture. Lysias is here plainly overhasty. How easy was it for him to learn at least the accusation against Paul by calling in a few chief Jews. This lazy readiness for the scourge was one of the instances of the cruelty in which the Roman under-officers often indulged where the provincial population was alone concerned. But Lysias here committed himself, in that his victim was not a mere provincial, but a Roman citizen as well.

V. 25. And as they-The soldiers ordered by the tribune, were binding him with thongs-A freeman of Rome might be bound with a chain and beaten with a staff: but he might not be bound with thongs, neither scourged, or beaten with rods:

Paul said to the centurion-The captain, who stood by to see the orders of the tribune executed.

Verse 25. And as they bound him, &c.] They were going to tie him to a post, that they might scourge him.

Is it lawful, &c.] The Roman law absolutely forbade the binding of a Roman citizen. See Clarke’s note on “Acts 16:37”.

Verses 25-29. And as they — The soldiers ordered by the tribune; were binding him with thongs — In order to their scourging him; Paul said unto the centurion that stood by — To see the tribune’s orders executed; Is it lawful for you to scourge a man that is a Roman, and uncondemned? — A freeman of Rome might be bound with a chain, and beaten with a staff; but he might not be bound with thongs, neither scourged nor beaten with rods. The centurion told the chief captain, saying, Take heed what thou doest — Greek, Ora ti melleiv poiein, consider what thou art about to do; for this man is a Roman — Yea, and there was a stronger reason to stop proceedings, and to consider, for this man was a servant of God. Paul said, I was free born — Not, as some have supposed, because he was born at Tarsus; for, as Dr. Lardner has unanswerably proved, that was not a Roman colony, or what the Romans called municipium, a free town, or a place where all the natives were free of Rome by birth. But, it is probable, either his father, or some of his ancestors, had been made free of Rome for some military service. We learn hence, that we are under no obligations, as Christians, to give up our civil privileges (which we ought to receive and prize as the gifts of God) to every insolent invader. In a thousand circumstances, gratitude to God and duty to men will oblige us to insist upon them, and engage us to strive to transmit them improved to posterity. Then straightway they — Who had bound him, and were about to examine him by scourging; departed from him — Not daring to proceed; and the chief captain — Whom we may justly suppose to have had considerable influence at Rome; also was afraid, because — Though he had not scourged him, yet he had bound him — In order to his being scourged; which was a breach of privilege, for which he might have been accused by Paul to his superiors.

Ver. 25. Is it lawful for you to scourge a man that is a Roman, and uncondemned? This privilege saved Paul from another punishment by the Roman lictors. See the remarks on chap. 9.

25. Bound him with thongs—Rather, stretched him forward (to the whipping-post) for the thongs with which the lashes were to be inflicted upon the bare back. (See our note on John 19:1.) Is it lawful—(See note on 16:37.) The centurion shrinks back appalled at Paul’s momentous claim of citizenship, and departs to warn the committed chiliarch. 27. Yea—(Note Acts 16:38.)

V. 26. Consider what thou art about to do; for this man is a Roman-Yea, there was a stronger reason to consider. For this man was a servant of God.

Verses 25-29. And as they — The soldiers ordered by the tribune; were binding him with thongs — In order to their scourging him; Paul said unto the centurion that stood by — To see the tribune’s orders executed; Is it lawful for you to scourge a man that is a Roman, and uncondemned? — A freeman of Rome might be bound with a chain, and beaten with a staff; but he might not be bound with thongs, neither scourged nor beaten with rods. The centurion told the chief captain, saying, Take heed what thou doest — Greek, Ora ti melleiv poiein, consider what thou art about to do; for this man is a Roman — Yea, and there was a stronger reason to stop proceedings, and to consider, for this man was a servant of God. Paul said, I was free born — Not, as some have supposed, because he was born at Tarsus; for, as Dr. Lardner has unanswerably proved, that was not a Roman colony, or what the Romans called municipium, a free town, or a place where all the natives were free of Rome by birth. But, it is probable, either his father, or some of his ancestors, had been made free of Rome for some military service. We learn hence, that we are under no obligations, as Christians, to give up our civil privileges (which we ought to receive and prize as the gifts of God) to every insolent invader. In a thousand circumstances, gratitude to God and duty to men will oblige us to insist upon them, and engage us to strive to transmit them improved to posterity. Then straightway they — Who had bound him, and were about to examine him by scourging; departed from him — Not daring to proceed; and the chief captain — Whom we may justly suppose to have had considerable influence at Rome; also was afraid, because — Though he had not scourged him, yet he had bound him — In order to his being scourged; which was a breach of privilege, for which he might have been accused by Paul to his superiors.

Verses 25-29. And as they — The soldiers ordered by the tribune; were binding him with thongs — In order to their scourging him; Paul said unto the centurion that stood by — To see the tribune’s orders executed; Is it lawful for you to scourge a man that is a Roman, and uncondemned? — A freeman of Rome might be bound with a chain, and beaten with a staff; but he might not be bound with thongs, neither scourged nor beaten with rods. The centurion told the chief captain, saying, Take heed what thou doest — Greek, Ora ti melleiv poiein, consider what thou art about to do; for this man is a Roman — Yea, and there was a stronger reason to stop proceedings, and to consider, for this man was a servant of God. Paul said, I was free born — Not, as some have supposed, because he was born at Tarsus; for, as Dr. Lardner has unanswerably proved, that was not a Roman colony, or what the Romans called municipium, a free town, or a place where all the natives were free of Rome by birth. But, it is probable, either his father, or some of his ancestors, had been made free of Rome for some military service. We learn hence, that we are under no obligations, as Christians, to give up our civil privileges (which we ought to receive and prize as the gifts of God) to every insolent invader. In a thousand circumstances, gratitude to God and duty to men will oblige us to insist upon them, and engage us to strive to transmit them improved to posterity. Then straightway they — Who had bound him, and were about to examine him by scourging; departed from him — Not daring to proceed; and the chief captain — Whom we may justly suppose to have had considerable influence at Rome; also was afraid, because — Though he had not scourged him, yet he had bound him — In order to his being scourged; which was a breach of privilege, for which he might have been accused by Paul to his superiors.

V. 28. But I was free born-Not barely as being born at Tarsus; for this was not Roman colony. But probably either his father, or some of his ancestors, had been made free of Rome, for some military service. We learn hence, that we are under no obligation as Christians to give up our civil privileges (which we are to receive and prize as the gift of God) to every insolent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and engage us to strive to transmit them improved, rather than impaired to posterity.

Verse 28. With a great sum obtained I this freedom] So it appears that the freedom, even of Rome, might be purchased, and that it was sold at a very high price.

But I was free born.] It has been generally believed that the inhabitants of Tarsus, born in that city, had the same rights and privileges as Roman citizens, in consequence of a charter or grant from Julius Cæsar. Calmet disputes this, because Tarsus was a free not a colonial city; and he supposes that Paul’s father might have been rewarded with the freedom of Rome for some military services, and that it was in consequence of this that Paul was born free. But that the city of Tarsus had such privileges appears extremely probable. In Acts 21:39, Paul says he was born at Tarsus in Cilicia, and in Acts 22:28, he says he was free born; and, at Acts 22:26, he calls himself a Roman; as he does also Acts 16:37. From whence it has been concluded, with every show of reason, that Tarsus, though no Roman colony, yet had this privilege granted to it, that its natives should be citizens of Rome. PLINY, in Hist. Nat. lib. v. 27, tells us that Tarsus was a free city. And APPIAN, Deuteronomy Bello Civil. lib. v. p. 1077, edit. Tollii, says that Antony, tarseav eleuqerouv hfiei, kai ateleiv forwn, made the people of Tarsus free, and discharged them from paying tribute. DIO CASSIUS, lib. xlvii. p. 508, edit. Reimar, farther tells us, Adeo Cæsari priori, et ejus gratia etiam posteriori, favebant Tarsenses, ut urbem suam pro Tarso JULIOPOLIN vocaverint: “that, for the affection which the people of Tarsus bore to Julius Cæsar, and afterwards to Augustus, the former caused their city to be called Juliopolis.” The Greek text is as follows:- outw prosfilwv tw kaisari proterw, kai diJ ekeinon tw deuterw, oi tarseiv eicon, wste kai iouliopolin sfav apJ autou metonomasai. To which I add, that PHILO, de Virt. vol. ii. p. 587, edit. Mang., makes Agrippa say to Caligula, filwn eniwn patridav olav thv rwJmaikhv hxiwsav politeiav, You have made whole countries, to which your friends belong, to be citizens of Rome. See Clarke’s note on “Acts 21:39”. These testimonies are of weight sufficient to show that Paul, by being born at Tarsus, might have been free born, and a Roman. See Bishop Pearce on Acts 16:37.

Verses 25-29. And as they — The soldiers ordered by the tribune; were binding him with thongs — In order to their scourging him; Paul said unto the centurion that stood by — To see the tribune’s orders executed; Is it lawful for you to scourge a man that is a Roman, and uncondemned? — A freeman of Rome might be bound with a chain, and beaten with a staff; but he might not be bound with thongs, neither scourged nor beaten with rods. The centurion told the chief captain, saying, Take heed what thou doest — Greek, Ora ti melleiv poiein, consider what thou art about to do; for this man is a Roman — Yea, and there was a stronger reason to stop proceedings, and to consider, for this man was a servant of God. Paul said, I was free born — Not, as some have supposed, because he was born at Tarsus; for, as Dr. Lardner has unanswerably proved, that was not a Roman colony, or what the Romans called municipium, a free town, or a place where all the natives were free of Rome by birth. But, it is probable, either his father, or some of his ancestors, had been made free of Rome for some military service. We learn hence, that we are under no obligations, as Christians, to give up our civil privileges (which we ought to receive and prize as the gifts of God) to every insolent invader. In a thousand circumstances, gratitude to God and duty to men will oblige us to insist upon them, and engage us to strive to transmit them improved to posterity. Then straightway they — Who had bound him, and were about to examine him by scourging; departed from him — Not daring to proceed; and the chief captain — Whom we may justly suppose to have had considerable influence at Rome; also was afraid, because — Though he had not scourged him, yet he had bound him — In order to his being scourged; which was a breach of privilege, for which he might have been accused by Paul to his superiors.

28. With a great sum—Messalina, the mother of the emperor Claudius, freely sold the right of citizenship for money. The article did not long require “a great sum,” and gradually became very cheap. Free born—(See our note on Acts 16:37.)

Verse 29. After he knew that he was a Roman] He who was going to scourge him durst not proceed to the torture when Paul declared himself to be a Roman. A passage from Cicero, Orat. pro Verr. Act. ii. lib. v. 64, throws the fullest light on this place: Ille, quisquis erat, quem tu in crucem rapiebas, qui tibi esset ignotus, cum civem se Romanum esse diceret, apud te Prætorem, si non effugium, ne moram quidem mortis mentione atque usurpatione civitatis assequi potuit? “Whosoever he might be whom thou wert hurrying to the rack, were he even unknown to thee, if he said that he was a Roman citizen, he would necessarily obtain from thee, the Prætor, by the simple mention of Rome, if not an escape, yet at least a delay of his punishment.” The whole of the sixty-fourth and sixty-fifth sections of this oration, which speak so pointedly on this subject, are worthy of consideration. Of this privilege he farther says, Ib. in cap. lvii., Illa vox et exclamatio, Civis Romanus sum, quæ sæpe multis in ultimis terris opem inter barbaros et salutem tulit, &c. That exclamation, I am a Roman citizen, which often times has brought assistance and safety, even among barbarians, in the remotest parts of the earth, &c.

PLUTARCH likewise, in his Life of Pompey, (vol. iii. p. 445, edit. Bryan,) says, concerning the behaviour of the pirates, when they had taken any Roman prisoner, ekeino de hn ubristikwtaton k. t. l. what was the most contumelious was this; when any of those whom they had made captives cried out, rwJmaiov einai, THAT HE WAS A ROMAN, and told them his name, they pretended to be surprised, and be in a fright, and smote upon their thighs, and fell down (on their knees) to him, beseeching him to pardon them! It is no wonder then that the torturer desisted, when Paul cried out that he was a Roman; and that the chief captain was alarmed, because he had bound him.

Verses 25-29. And as they — The soldiers ordered by the tribune; were binding him with thongs — In order to their scourging him; Paul said unto the centurion that stood by — To see the tribune’s orders executed; Is it lawful for you to scourge a man that is a Roman, and uncondemned? — A freeman of Rome might be bound with a chain, and beaten with a staff; but he might not be bound with thongs, neither scourged nor beaten with rods. The centurion told the chief captain, saying, Take heed what thou doest — Greek, Ora ti melleiv poiein, consider what thou art about to do; for this man is a Roman — Yea, and there was a stronger reason to stop proceedings, and to consider, for this man was a servant of God. Paul said, I was free born — Not, as some have supposed, because he was born at Tarsus; for, as Dr. Lardner has unanswerably proved, that was not a Roman colony, or what the Romans called municipium, a free town, or a place where all the natives were free of Rome by birth. But, it is probable, either his father, or some of his ancestors, had been made free of Rome for some military service. We learn hence, that we are under no obligations, as Christians, to give up our civil privileges (which we ought to receive and prize as the gifts of God) to every insolent invader. In a thousand circumstances, gratitude to God and duty to men will oblige us to insist upon them, and engage us to strive to transmit them improved to posterity. Then straightway they — Who had bound him, and were about to examine him by scourging; departed from him — Not daring to proceed; and the chief captain — Whom we may justly suppose to have had considerable influence at Rome; also was afraid, because — Though he had not scourged him, yet he had bound him — In order to his being scourged; which was a breach of privilege, for which he might have been accused by Paul to his superiors.

29. Departed—The underlings require no order to desist, and depart. The chiliarch is fearful, not because he has bound Paul with chains for security, for that was lawful; but because he has bound him for the scourging. Accordingly, he is not released until the morrow; but from this time the chiliarch treats Paul with consideration, and exerts himself for his safety and deliverance from any injustice from the Jews.

Verse 30. He-commanded-all their council to appear] Instead of elqein, to come, which we translate, to appear, sunelqein, to assemble, or meet together, is the reading of ACE, nearly twenty others, the Æthiopic, Arabic, Vulgate, Chrysostom, and Theophylact: this reading Griesbach has received into the text; and it is most probably the true one: as the chief captain wished to know the certainty of the matter, he desired the Jewish council, or Sanhedrin, to assemble, and examine the business thoroughly, that he might know of what the apostle was accused; as the law would not permit him to proceed against a Roman in any judicial way, but on the clearest evidence; and, as he understood that the cause of their enmity was something that concerned their religion, he considered the Sanhedrin to be the most proper judge, and therefore commanded them to assemble; and there is no doubt that he himself, and a sufficient number of soldiers, took care to attend, as the person of Paul could not be safe in the hands of persons so prejudiced, unprincipled, and enraged. This chapter should end with the twenty-ninth verse, and the following should begin with the thirtieth; this is the most natural division, and is followed by some of the most correct editions of the original text.

1. IN his address to the council, Paul asserts that he is a Jew, born of and among Jews; and that he had a regular Jewish education; and he takes care to observe that he had early imbibed all the prejudices peculiar to his countrymen, and had given the fullest proof of this in his persecution of the Christians. Thus, his assertions, concerning the unprofitableness of the legal ceremonies, could neither be attributed to ignorance nor indifference. Had a Gentile, no matter how learned or eminent, taught thus, his whole teaching would have been attributed to ignorance, prejudice, and envy. God, therefore, in his endless mercy, made use of a most eminent, learned, and bigoted Jew, to demonstrate the nullity of the whole Jewish system, and show the necessity of the Gospel of Jesus Christ.

2. At the close of this chapter, Dr. Dodd has the following judicious remark:-“As unrighteous as it was in the Roman officer, on this popular clamour, to attempt putting this holy apostle to the torture, so reasonable was St. Paul’s plea, as a Roman citizen, to decline that suffering. It is a prudence worthy the imitation of the bravest of men, not to throw themselves into unnecessary difficulties. True courage widely differs from rash and heedless temerity; nor are we under any obligation, as Christians, to give up our civil privileges, which ought to be esteemed as the gifts of God, to every insolent and turbulent invader. In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and a generous concern for those who may come after us should engage us to labour to transmit them to posterity improved rather than impaired.” This should be an article in the creed of every genuine Briton. ACTS

Verse 30. On the morrow — The chief captain, having become more anxious to know certainly what Paul’s crime was, since he understood that he was a Roman citizen; loosed him from his bands — In which he had laid him a close prisoner; and commanded the chief priests, and all their council — All the members of the sanhedrim; to appear — Or to come together and hold a court; and brought Paul down — From the castle; and set him before them — That he might be examined and tried according to the laws and usages of his own country; in order that the most seditious of the Jews might have no reason to complain of the manner in which they were treated.

30. The certainty—Lysias is now on the right track, inquiring of the prosecutors what the charge is, confronting the accuser with the accused. Inasmuch as troops could be brought from the castle in a moment, (xxiii, 10,) this meeting was probably held in the cloisters of the court of the Gentiles, very near to the stairs of Fort Antonia.

This seems, however, not to be a court for judicial trial and sentence, but an informal calling together for inquiry. Lysias assembles the Sanhedrin simply to know “the certainty wherefore he was accused of the Jews.” And probably himself (and not the high priest, Ananias) presided over the informal inquest.