Acts 22

H. Leo Boles Commentary On Acts 22 PAUL’ S ON THE TEMPLE STAIRSAct_22:1-30 1 Brethren and fathers, hear ye the defence—We enter now upon a series of pleas made by Paul in his self-defense; this is the first of five pleas which are recorded in the following chapters. These pleas are made under different circumstances, and lead to the close of the book of Acts. This is Paul’ s first formal vindica¬tion of himself before his own people. He uses the same greeting that Stephen used. (Acts 7:2.) “ Fathers” here may include members of the Sanhedrin and rulers and doctors of the law. Paul here, like Stephen, mentions his ancestors; this is done by way of conciliation. “ Defence” is from the Greek “ apologia,” and is the word from which we get “ apology” ; however, Paul is not making an “ apology” in the sense that we use the term, but is using it in its original sense, which means “ defence” without implying any wrong that he had done. 2 And when they heard that he spake—Paul spoke to them in his and their native tongue, the Hebrew language. By his speak¬ing in the Hebrew he would show himself a Jew and familiar with their language and law. They may have expected him to speak in the Greek language. It had the desired effect, for when they heard him speak in the Hebrew language, the mob quieted down and was willing to listen to him. 3 I am a Jew, born in Tarsus of Cilicia,—Paul shows himself by birth and education to be a Jew; though of foreign birth, never¬theless, a Jew in the strictest sense. Perhaps Paul put the em¬phasis on “ I,” which means “ I am indeed a Jew.” Paul is not boasting, but he does set forth those things which distinguish him as a Jew. Tarsus was a city of the province of Cilicia. Paul prob¬ably lived in Tarsus until he was eleven years of age, not later than thirteen years of age, as the Jewish parents put their sons in train¬ing at the age of twelve. “ Gamaliel” was an eminent Jewish teacher at Jerusalem. The custom was for the teacher and student to sit, the teacher on a higher level than the student. Hence, the expression “ at the feet of Gamaliel.” Gamaliel was the grandson of the famous rabbi Hillel, and so esteemed as a scribe that it was said, “ When Gamaliel died, the glory of the law ceased.” Paul had been “ instructed according to the strict manner of the law” of the Jews.

Paul was “ a Hebrew of Hebrews” (Philippians 3:5), and as touching the law, “ a Pharisee” (Acts 26:5). Paul had been “ zealous for God,” even as these Jews were now. He had learned better, and wished to teach them better. 4 and I persecuted this Way unto the death,—Paul had men¬tioned his former zeal for the law to let them know that at one time he was as they now are; yet it was the deepest grief and shame to him that he had been as they were now. (1 Corinthians 15:7-10.) “ This Way” is frequently used by Luke as a term for Christianity; it was familiar to disciples or Christians. Paul had formerly pur¬sued them unto death; he threw them into prison without regard to sex; he showed his intense zeal for the law by his bitter persecution of Christians. 5 As also the high priest doth bear me witness.—The Gamaliel mentioned here by Paul is probably the same Gamaliel men¬tioned in Acts 5:34. The high priest who had commissioned Paul (Acts 9:2 Acts 9:14) was not in office at this time, but the documents of his predecessor were in possession of the present high priest. “ Estate” has an old sense of the “ assembly” ; hence, “ the estate of the elders” means the assembly or council or Sanhedrin. Paul had received authority by letters to go to Damascus “ to bring them also that were there unto Jerusalem in bonds to be punished.” Paul was clothed with the highest authority that could be conferred upon him; he had authority from the highest priest and from the Sanhedrin. At that time he was determined to stop the spread of Christianity. (Acts 8:1 Acts 8:3 Acts 26:11.) 6 And it came to pass, that, as I made my journey,—There are three accounts of Paul’ s conversion— one in chapter 9, another in chapter 22, and the third in chapter 26. These separate ac¬counts show only such minor variations as would naturally occur when only the substantial facts are mentioned. “ It came to pass” ; that is, it occurred as Paul journeyed and approached Damascus. Here he mentions that it was “ about noon,” which is not men¬tioned in chapter 9; in Acts 26:13, in his defense before Agrippa, Paul says it was at “ midday.” This “ great light” “ from heaven” was very brilliant to exceed the brightness of the sun at midday. 7 And I fell unto the ground,—In Acts 9 Saul “ fell upon the earth” (verse 4), and “ arose from the earth” (verse 8), but here he “ fell unto the ground” ; no difference in meaning; in Acts 26:14 it is related that they all fell “ to the earth.” 8 And I answered, Who art thou, Lord?—The answer given to this question was: “ I am Jesus of Nazareth, whom thou persecutest.” In chapter 9 Luke gives the answer as: “ I am Jesus whom thou persecutest.” (Acts 9:5.) In Acts 26:15 the answer is: “ I am Jesus whom thou persecutest.” 9 And they that were with me beheld—In Acts 9:7 Luke says that the men who accompanied Paul “ stood speechless, hear¬ing the voice, but beholding no man,” but here the record says that “ they heard not the voice of him that spake to me.” In Acts 9 we have Luke’ s record of the events, but here we have his record as giving what Paul said; here he is quoting Paul. Some have pointed out a contradiction in the record here and in Acts 9. There is no contradiction. Two different points of time in the event could be referred to; again, they heard but did not perceive; and again, they heard the voice or sound, but did not hear or distinguish the words. In Acts 26:14 we learn that the voice was “ in the Hebrew language.” It may be that those who were with Paul did not understand the Hebrew language; hence, would hear the noise or sound, but would not understand. We are to under-stand that the attendants saw and heard enough to satisfy them of the miraculous appearing of Christ, but were not allowed to see his person or understand his words. We have here one of the evi¬dences of the genuineness of this report of Paul’ s speech in that Luke did not try to avoid apparent discrepancies in details between the words of Paul and his own record already given. 10 And I said, What shall I do, Lord?—In answer to his question, the Lord told Saul to “ arise, and go into Damascus.” The Lord did not tell Saul further what to do; he did not forgive his sins or convert him here. Saul must hear the gospel, which is God’ s power unto salvation. Saul was directed to go into Damascus, and there he should receive fuller instruction about “ all things which are appointed for thee to do.” Paul was to meet Ananias in Damascus for further instruction. It should be noted that there were other things which Saul must do. 11 And when I could not see for the glory of that light,—The light was about the brightness of the Eastern noonday sun; it blinded Paul; some think that the glare of that light never quite left Paul, and that his eyes never recovered their full strength after this event. This supposition is based on Paul’ s expression: “ Ye would have plucked out your eyes and given them to me.” (Galatians 4:15.) Paul was led by his traveling companions into Damascus where he was to meet Ananias. 12 And one Ananias, a devout man according to the law,—In Acts 9:10 Luke calls Ananias a disciple. Here Paul speaks of him as “ a devout man according to the law.” He was of good report among the Jews that dwelt in Damascus. This description was suited to conciliate his audience in every lawful way. This was consistent with the account which appears in Acts 21:20 in the words of James as to “ how many thousands there are among the Jews of them that have believed.” In this defense Paul is mak¬ing it clear that his change was brought about by divine agencies. He was at one time as they are now, but he has changed, and the Lord is responsible for the change; hence, they should not blame Paul. 13 came unto me, and standing by me said unto me,—Paul now shows that Ananias came to him by divine authority. Ananias was commissioned by the Lord to do what he did. He addressed Paul with, “ Brother Saul.” This showed that Ananias recognized Saul as a brother Jew; it does not show that Ananias recognized Saul at this time as a Christian. Paul had addressed these hostile Jews as “ Brethren and fathers.” (Acts 22:1.) This does not mean that Paul recognized these hostile Jews as Chris¬tians. Ananias restored sight to Paul; this showed Paul that Ananias was commissioned by the Lord; he had power to work miracles. Paul received his sight and looked upon Ananias. 14 And he said, The God of our fathers—Paul here quotes what Ananias said to him in part. Ananias gives in substance what was revealed to him about Saul’ s mission. Paul keeps constantly before his hearers that he is following divine instruction; that the change that he has made was brought about by divine agencies. Ananias is still loyal to the God of Israel, and speaks of him as “ the God of our fathers.” Paul is to know the will of God and “ to see the Righteous One, and to hear a voice from his mouth.” This emphasizes that Paul was chosen of God to know God’ s will and to see Christ. Paul was not only to know God’ s will to save men, but he was to know his will about what he was to do and to suffer in the service of God. Christ is frequently called “ the Righteous One.” (Acts 3:14 Acts 7:52.) Paul was made an apostle by seeing Christ and being commissioned by him. (1 Corinthians 9:1 1 Corinthians 15:8; Galatians 1:1 Galatians 1:11-12.) 15 For thou shalt be a witness—Paul was to be a witness of the resurrection of Christ and to preach his gospel to the unsaved. He was called, as were the other apostles, and sent out as a witness. He was a chosen vessel of the Lord “ to bear my name before the Gentiles and kings, and the children of Israel.” (Acts 9 : 15.) However, Paul does not mention “ Gentiles” here, as it would arouse Jewish prejudice against his cause. He does say that he is to be a witness of Christ “ unto all men” of all that he had seen and heard. Paul is very tactful in making this address. Paul in witnessing for Christ based his teachings on facts of knowledge and experience as did the other apostles. 16 And now why tarriest thou?—After instructing Paul as he was commissioned to do, Ananias encouraged him to do what the Lord commanded him to do; he was encouraged to do this immediately; he should not tarry or delay. He is now given more definite instruction as to what he should do. Paul was prostrate, or in a recumbent posture; hence, he is commanded to arise, and “ be baptized.” “ Baptisai” is in the first aorist middle voice of the verb, not the passive form as in Acts 2:38. It literally means “ cause thyself to be baptized, or suffer someone to baptize thee.” “ And wash away thy sins” states the purpose of his baptism. “ Apolousai” literally means “ get washed off” as in 1 Corinthians 6:11. This signifies that baptism is in order to the remission of sins or the cleansing of sin. Paul’ s sins were not forgiven when he saw and heard the Lord on the way to Damascus.

As Paul’ s body was to be washed in the act of baptism, so his sins were to be forgiven. “ Calling on his name” means invoking the name of Christ in so doing. He was thus commanded to do all in the name of the Lord Jesus. Here baptism is clearly set forth as one of the conditions of the remission of sins, and not merely as a symbol of what had already been done. 17-18 And it came to pass, that, when I had returned to Jerusalem,—It seems that it was after three years absence (Galatians 1:18) that Paul returned to Jerusalem. Paul had left Jerusalem for Damascus with authority to persecute Christians; he was con¬verted and ceased his persecution and went to preaching Christ, going into Arabia and then returning to Damascus, and after three years went to Jerusalem. When he came to Jerusalem this time he went into the temple to pray and fell into a trance. A mention of this showed that he still honored the temple as the house of God. This is a visit recorded in Acts 9:29 when the Jews sought to kill Paul. This “ trance,” or state of ecstasy, was a special divine in-fluence under which Paul was brought while praying. Peter fell into a trance while on the housetop. (Acts 10:10.) Later he spoke of this trance as a vision. (Acts 10:17.) In this trance Paul saw the Lord, and the Lord spoke to him and said: “ Make haste, and get thee quickly out of Jerusalem.” The reason as¬signed was because “ they will not receive of thee testimony concerning me.” Paul must leave Jerusalem, as they would not hear his testimony concerning Jesus; hence he goes and preaches to the Gentiles. 19 And I said, Lord, they themselves know—Paul here recounts the persecutions that he had brought against Christians. He seems to plead with the Lord that men cannot help receiving the testimony from one who had previously been such an enemy of Jesus of Nazareth. These words of Paul seemed to be now addressed to his hearers so that they may be impressed with strength of the testimony given by one who had imprisoned Christians. Paul had imprisoned and beaten Christians for believing on Christ. 20 and when the blood of Stephen thy witness was shed,—Paul seems further to argue his case by recounting the persecution that he brought upon the disciples of the Lord. He was present at the stoning of Stephen (Acts 7:58); this was the first mention that we have of Paul. Paul stood by and encouraged those who stoned Stephen. He says that he was keeping the garments of them that slew him. Some think that Saul at this time was a member of the Sanhedrin, and that he was superintending the execution of Stephen. “ Witness” is from the Greek “ marturos,” from which we get “ martyr.” The word was in its transition state at this time; hence, “ Stephen thy witness,” would mean “ Stephen thy martyr.” 21 And he said unto me, Depart:—The Lord did not discuss the matter with Paul. His answer was clear and emphatic; “ de¬part” ; that is, get out of Jerusalem. The words of the Lord were dignified but imperative. The Lord added that he would send Paul “ far hence unto the Gentiles.” This narration would impress the Jewish multitude that it was Paul’ s wish to labor among his own people, but that Christ had commanded him to go to the Geniles. When they heard the word “ Gentile” they were ready to destroy Paul. Paul’ s voice was drowned by the uproar of the mulitude, and he was taken into the castle for safety and for further investigation and examination. 22 And they gave him audience unto this word;—“ This word” does not mean the word “ Gentile,” but the Greek literally means this saying or this announcement that he was sent to the Gentiles. This reminds one very much of the ending of Stephen’ s speech as recorded in Acts 7. When Paul made his reference to Stephen the crowd may have been cut to the heart, and may have begun to gnash with their teeth. However, when the mention of the hated Gentiles was made, the old frenzy broke out, aggravated by the thought that Paul, standing on the stairway, was out of their reach. The crowd now shouted: “ Away with such a fellow from the earth: for it is not fit that he should live.” They could not conceive of their Messiah as having given such orders to such a base fellow as Paul. Paul’ s claim seemed so absurd and blasphe¬mous to them that they would not hear him any longer. 23-24 And as they cried out, and threw off their garments,—There are three acts mentioned here which express their great rage. Their loud and clamorous shouts, their throwing off their garments, and their casting dust into the air, all express their infuriated confusion, and their determination to destroy Paul if they could lay hands on him. Shouting with deafening cries, and tearing off garments, and hurling dust into the air are ways by which they showed their bitterness and furious anger. They thew off their outer robes or coverings to allow free gesticulation; they threw dust at Paul (2 Samuel 16:13), and shouted incessantly. The chief captain or Roman officer saw that it was no use for Paul to talk longer; hence, he commanded Paul to be brought into the castle. He gave orders that Paul should “ be examined by scourging.” He commanded Paul to be tortured until he should confess to some crime.

The “ chief captain” could not understand Hebrew, and did not know what Paul had said; he only saw that Paul’ s speech had infuriated the mob again, and that in their opinion he was a criminal worthy of death. He thought that something must be done. “ Scourging” was inflicted on a victim to extract the truth; the victim was put to torture, to compel him to confess his crime. Scourging is described as the mildest form of examination; a wooden post was erected in a slanting position, and the feet and hands were made fast to it with thongs, and blows applied with the scourge or whip, formed of three lashes or thongs made of leather or small cords, to which some iron points or sharp-cornered pieces of metal were fastened. Lysias did not care to see the torture applied, so he commanded others to scourge Paul. 25 And when they had tied him up with the thongs,—As they were making preparation to scourge Paul, he asked the centurion who was standing by: “ Is it lawful for you to scourge a man that is a Roman, and uncondemned ?” It seems that they had already tied Paul and had him ready to inflict the punishment, when the centurion who was directing the punishment was astonished to learn that Paul was a Roman citizen. Roman historians sometimes speak of centurions as presiding over punishment, and an of¬ficer of that rank seems to have had charge of the crucifixion of Jesus. (Matthew 27:54; Mark 15:39; Luke 23:47.) It was contrary to the Roman law to begin an examination of a Roman citi¬zen by scourging. The chief captain had violated this law in or¬dering Paul to be scourged. 26 And when the centurion heard it,—When the centurion learned that Paul was claiming the rights of a Roman citizen, he reported at once to the chief captain and said: “ What art thou about to do? for this man is a Roman.” Literally, the centurion said: “ What are you about to do? for this man is a Roman.” This was a warning to the chief captain not to go any further. Paul did not mean that he was a “ Roman” by birth or residence, but in right and privilege, he was a Roman citizen. It was easy to find out whether a prisoner was making a false claim to being a Roman citizen; the punishment for such a claim was death. Both the chief captain and the centurion admitted Paul’ s claim to be true. 27 And the chief captain came and said—When the chief captain learned from the centurion that Paul was claiming the rights of a Roman citizen, he went at once to Paul and put the question directly to him: “ Art thou a Roman ?” Paul answered emphatically; “ Yea,” The chief captain was now satisfied that Paul’ s claim was true; he was subject to penalty for commanding Paul to be scourged. 28 And the chief captain answered,—It was difficult for the chief captain to believe that Paul was a Roman citizen; hence, he said: “ With a great sum obtained I this citizenship.” There were usually three ways by which one enjoyed the rights of Roman citi¬zenship; namely, by purchasing citizenship with a large sum of money; next, by having citizenship conferred upon one because of some great service to the Roman government; and third, by being born a Roman. To be born a Roman citizen seems to have been more honorable than to purchase the rights of citizenship. This centurion enjoyed his rights of citizenship through purchase, but Paul was “ Roman born.” We are not told how he obtained citizenship by birth. It was not because he was born in Tarsus, for Tarsus was not a colony, but only a free city; birth in a free city did not necessarily confer Roman citizenship. Paul’ s father or grandfather had probably received the honor for some service to the state; his father or grandfather might have even purchased their Roman citizenship. It matters but little how he obtained this; we are confronted with the fact that he was freeborn. Hence, he stood in a more honorable relation to the Roman government than did the chief captain. 29 They then that were about to examine him—Those who had bound Paul quickly loosed him and departed from him. Even the chief captain was afraid because he had commanded the Roman citizen to be scourged. Lysias, the chief captain, knew the Roman law, so he at once released Paul; he was about to commit a greater crime than even Paul was accused of. Paul may have had some pas and abundant references in the city by which he was ready to prove his claim to citizenship. The action of the chief captain could be interpreted as taking sides with a Jewish mob; hence, he is careful now to protect the safety of Paul. Paul had not only been bound, but he was tied up to the whipping post. It was not contrary to law to bind a Roman citizen in order to secure him for trial, so Paul remained in chains, fastened to a soldier, while living in Rome awaiting his trial before Caesar. (Acts 28:20.) However, it was illegal to inflict the indignity of tying to the whipping post as slaves were accustomed to being tied. 30 But on the morrow, desiring to know the certainty—Paul remained in the custody of the chief captain until the next day. The chief captain desired to know the reason for the Jews’ accusation against Paul. He had failed in his attempt to find out from Paul; so his next course was to order the Sanhedrin to as¬semble and have Paul brought before it. It seems that he left Paul there for the council to examine and report on the case. He may have left the guard with Paul until after charges were ascertained. The chief captain commanded “ the chief priests” and “ all the council to come together.” The “ chief priests” are mentioned as the most important class; then the council as second class was men¬tioned.

The chief captain seems to have left Paul before the coun¬cil to examine and report on the case. Our next is a study of Paul before the council.

J.W. McGarvey Commentary On Acts 22Act 22:1-2. (1) “Men, brethren, and fathers, hear my defense, which I now make to you. (2) And when they heard that he spoke to them in the Hebrew dialect, they kept the greater quiet.” It is happily remarked by Mr. Howson, that, had he spoken in Greek, the majority of his hearers would have understood him; but, “ the sound of the holy tongue in that holy place fell like a calm upon the troubled waters.” It was a mark of respect for Jewish nationality which they were not prepared to expect from Paul; and the result was, that the silence, which was only general at the waving of his hand, became universal at the utterance of his first sentence. Acts 22:3-16. (3) “And he said, I myself am a Jew; born in Tarsus of Cilicia, yet brought up in this city at the feet of Gamaliel, educated according to the strictest doctrine of the law of our fathers, and was zealous toward God as you all are this day. (4) I persecuted this way, even to death; binding and delivering into prisons both men and women; (5) as the high priest and the whole body of the elders are my witnesses: from whom, also, I received letters to the brethren, and went to Damascus, to bring those who were there bound to Jerusalem, that they might be punished. (6) But it came to pass, as I journeyed and was drawing near to Damascus, about noon, a great light from heaven suddenly flashed around me. (7) I fell to the ground, and heard a voice saying to me, Saul, Saul, why do you persecute me? (8) And I answered, Who art thou, Lord? He said to me, I am Jesus the Nazarene, whom you persecute. (9) Now, they who were with me saw the light, and were afraid; but they heard not the voice of him who spoke to me. (10) And I said, Lord, what shall I do? And the Lord said to me, Arise, and go into Damascus, and there it shall be told thee concerning all things which are appointed for thee to do. (11) And, as I could not see for the glory of that light, I was led by the hand by those who were with me, and went into Damascus. (12) And one Ananias, a pious man according to the law, well spoken of by all the Jews who dwelt there, (13) came to me, and stood, and said to me, Brother Saul, look up. And that moment I looked up upon him. (14) And he said, The God of our fathers has chosen you to know his will, and to see the Just One, and to hear the voice of his mouth. (15) For you shall be a witness for him to all men, of what you have seen and heard. (16) And now, why do you tarry? Arise, and be immersed, and wash away your sins, calling on the name of the Lord.” Such portions of this speech as are necessary to the full understanding of Paul’s conversion, we have considered in commenting on the ninth chapter. The words of Ananias, “ Arise and be immersed,” probably demand a moment’s additional notice, on account of the use which has been made of them by many pedobaptist writers and speakers of an inferior grade.

It is urged that the words should be rendered, “ Standing up, be baptized;” and that they indicate that Paul was baptized on the spot, without leaving the house. We might admit the rendering without granting the conclusion; for the command to be baptized required him to do whatever was necessary to that act. If the act was immersion, it required him to go where it could be performed, however great the distance, and the words are entirely consistent with that idea. If he was to be immersed, he must, of necessity, arise from his prostrate or sitting position for that purpose. If he was to be sprinkled, he might as well have remained, as candidates for that ceremony now commonly do, upon his knees. Acts 22:17-21. After this brief account of his course of persecution and his conversion, he advances to the events which occurred upon his return to Jerusalem, and which led to that peculiar ministry that had excited the hatred of his hearers. (17) “And it came to pass, when I returned to Jerusalem, and was praying in the temple, that I was in a trance, (18) and saw him saying to me, Make haste, and depart quickly out of Jerusalem, for they will not receive your testimony concerning me. (19) And I said, Lord, they know that I was imprisoning and beating in every synagogue those who believe on thee, (20) and when the blood of thy witness, Stephen, was shed, I myself was standing by, and consenting to his death, and guarding the raiment of those who slew him. (21) And he said to me, Depart, for I will send you far hence to the Gentiles.” By allowing Paul to speak, Lysias expected to learn something about the charges against him, supposing that he would address himself immediately and strictly to a defense. What must have been his surprise, then, to hear him, after asking the people to hear his defense, proceed with a narrative, the bearing of which upon the case was so obscure? It must be confessed that the speech afforded very little of the light that he was seeking; and even to men who are better prepared to understand it than he, it is still a source of astonishment. Here is a man in the hands of a heathen soldiery, with a prison-door opening behind him, and before him a mob thirsting for his blood, whom to appease would save him from prison, and, perhaps, from death, yet appearing to be utterly oblivious to the danger which surrounded him, and though permitted to speak, making not the slightest effort to obtain release. He could most truthfully have denied bringing Greeks into the temple, or speaking improperly of the people, the law, or that holy place; but he was so far elevated above all selfish considerations, that he desired no vindication of himself not involving a vindication of the cause he was pleading. He saw before him a deluded multitude rushing blindly to destruction, and though they were thirsting for his own blood, he pitied them, and resolved to give them light.

Under the smart of the bruises they had inflicted on him, and amid their wild outcries, he remembered when he once took part in similar mobs, and the blood of Stephen rose up before his vision. This enabled him to excuse their rage, and, as the vision of Christ glorified, which he had witnessed on the road to Damascus, had changed him from a persecutor to a disciple, he resolved to try its effect upon them.

He did not altogether miscalculate its power; for they listened to the whole account of his conversion with profound attention. The narrative demonstrated the divine authority of Jesus, and enabled Paul to assume, as a basis for his further argument, that it was proper to do whatever he might command. He then proceeds to account for his going to the Gentiles. It was not my own choice, for I desired to stay in Jerusalem. But the Lord commanded me in a vision to leave the city. I even remonstrated against his decision, when he peremptorily commanded, “ Depart, for I will send you far hence to the Gentiles.” Acts 22:22-24. When he reached this point in his discourse, he appeared to the mob about to vindicate the course which they condemned as criminal, instead of apologizing for it, and their rage was renewed. (22) “Now they heard him up to this word, then raised their voices and said, Away with such a fellow from the earth! For it is not fit that he should live. (23) And as they were shouting, and tossing up their garments, and casting dust into the air, (24) the chiliarch commanded him to be led into the castle, saying that he should be examined by scourging, in order that he might know on what account they cried out so against him.” The idea of scourging a man who is assailed by a mob, to make him confess the cause for which he is assailed, is most abhorrent to all proper sense of justice, yet it prevailed in the most enlightened heathen nations of antiquity. Rome, it is true, exempted from its effects all who enjoyed the rights of citizenship; but the existence of such a distinction in a matter in which all human beings should have equal rights, is a further proof of their ignorance of the true principles of public justice. To the enlightening and rectifying influence of Christianity, modern nations are indebted for many happy changes in jurisprudence. Acts 22:25-29. When Paul was led within the castle, the executioner made immediate preparation for his cruel work. (25) “And as he was bending him forward with the straps Paul said to the centurion, who was standing by, Is it lawful for you to scourge a man who is a Roman, and uncondemned? (26) When the centurion heard this, he went and told the chiliarch, saying, Take heed what you are about to do, for this man is a Roman. (27) Then the chiliarch came and said to him, Tell me, are you a Roman? And he said, Yes. (28) And the chiliarch answered, With a great sum I obtained this citizenship. And Paul said, But I was born so. (29) Then they who were about to examine him immediately departed from him; and the chiliarch was alarmed, when he knew that he was a Roman, and that he had bound him.” Previous to applying the scourge, the victim was bent forward upon a reclining post, to which he was bound by straps. It was this binding which caused the alarm of the chiliarch, and not the binding of his arms with chains. The latter was legal, and hence Paul remained so bound, but the former was illegal.

It was just at the critical moment, when he was bent forward upon the post, and the straps were being adjusted, that the quiet assertion of citizenship caused his release, and struck terror into the heart of the officer. Notwithstanding this exemption was extended only to a favored few, we can but admire the majesty of a law, which in a remote province, and within the walls of a prison, suddenly released a prisoner from the whipping-post, by the simple declaration, “ I am a Roman citizen.” Acts 22:30. Lysias was disposed to do his duty, but he experienced great difficulty in deciding what is was. He had first inquired of the mob; had then heard a speech from Paul; and had now gone as far as he dared toward the trial by scourging; yet he knew nothing more about the charges against his prisoner than he did at first. He determined to make one more effort. (30) “On the next day, desiring to know the certainty as to what he was accused of by the Jews, he released him from his bonds, and commanded the high priests and the whole Sanhedrim to come together, and brought Paul down, and placed him before them.”

“ACTS OF THE "

Chapter Twenty-Two IN THIS CHAPTER

1. To explore Paul’s address to the Jerusalem mob

2. To understand how Paul used his Roman citizenship to avoid scourging

3. To observe Paul taken before the Sanhedrin council

SUMMARY Paul addressed the crowd as “brethren and fathers” in Hebrew. The mob became very quiet when they heard that. Paul began his defense by providing his background: He was a Jew, born in Tarsus of Cilicia; he was brought up in Jerusalem at the “feet of Gamaliel;” he was taught “according to the strictness of our father’s law;” and he was zealous toward God, just like them. Paul added that he had persecuted the Way to the death. He bound and delivered men and women to prison. He acted under the high priest’s and elders’ authority. Paul called upon their witness for himself. He had received letters from them to travel to Damascus to bring those of the Way back to Jerusalem for punishment. Paul then described the Lord’s appearance to him on the road to Damascus. At about noon, a bright light shined around Paul. He fell to the ground. The Lord asked him why he was persecuting Him. The Lord identified Himself as Jesus of Nazareth. Paul asked, “What shall I do, Lord?” The Lord told him to go into Damascus and he would be told what to do. He was led by the hand into Damascus by his companions, because he could not see. Paul then described his obedience to the gospel when taught by Ananias. Ananias came to Paul. He restored his sight. Ananias told Paul that he had been chosen to “know His will, and see the Just One, and hear the voice of His mouth.” Paul was to be “His witness to all men of what you have seen and heard.” Ananias told Paul what to do to be forgiven of his sins. He asked Paul, “Why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” Next, Paul described how the Lord had sent him to the Gentiles. Paul returned to Jerusalem. He was praying in the temple, and was in a trance. The Lord appeared to him and told him to quickly depart from Jerusalem for the Jews would “not receive your testimony concerning Me.” Paul attempted to explain to the Lord that he could make the Jews understand. He responded that the Jews knew of his persecution of those of the Way. He added that he had even consented to the death of Stephen, holding the killer’s clothes. The Lord told Paul of His plans for him. Paul was to depart. He was sent far away to the Gentiles. (Acts 22:1-21)

The Jews listened until the Gentiles were mentioned. When the Jews heard that he was sent to the Gentiles, they raised their voices, “…he is not fit to live!” They tore their clothes and threw dust in the air. At this point, the Romans prepared to examine Paul under scourging. The Roman commander ordered that Paul be brought into the barracks. The commander wanted to know why they shouted so against Paul. He ordered that Paul should be examined under scourging. The soldiers bound Paul with thongs. Paul asked the centurion standing nearby, “Is it lawful for you to scourge a man who is a Roman, and uncondemned?” The centurion told this to the commander. The commander asked Paul if he was a Roman citizen, and Paul affirmed that he was. The commander then indicated that he had purchased his citizenship at a great price; however, Paul noted that he was a Roman by birth. The soldiers were frightened by this. They were afraid because they had bound a Roman citizen, and they were about to scourge him. (Acts 22:22-29)

The commander still wanted to know why he was accused by the Jews. The next day, Paul was released from his bonds. The chief priests and the council were commanded to appear, and Paul was brought before them. (Acts 22:30)

OUTLINE I. PAUL THE MOB (Acts 22:1-21) A. PAUL BEGAN HIS DEFENSE (Acts 22:1-2)1. Paul addressed the crowd as “brethren and fathers” 2. The mob became very quiet when they heard him speak in Hebrew

B. PAUL HIMSELF AS SIMILAR TO THEM (Acts 22:3-5)1. Paul’s description of himself included: a. He was a Jew b. Born in Tarsus of Cilicia c. Brought up in Jerusalem at the “feet of Gamaliel” d. Taught in the “strictness of our father’s law” e. Zealous toward God - like them 2. Paul persecuted the Way to the death a. He bound and delivered men and women to prison b. He acted under the high priest’s and elders’ authority and witness c. He had received letters to go to Damascus to bring those of the Way to Jerusalem for punishment

C. PAUL THE LORD’S ON THE ROAD TO (Acts 22:6-11)1. At about noon, on the road to Damascus, a bright light shined around Paul a. He fell to the ground b. He heard Jesus ask him why he was persecuting Him c. The Lord identified Himself as Jesus of Nazareth 2. Paul asked the Lord what he should do a. Paul’s traveling companions saw the light but did not hear the voice (or understand it) b. Paul asked, “What shall I do, Lord?” c. The Lord told Paul to go into Damascus and he would be told what to do d. He was led by the hand into Damascus by his companions, because he could not see

D. PAUL HIS TO THE GOSPEL WHEN TAUGHT BY ANANIAS (Acts 22:12-16)1. Ananias came to Paul a. He restored Paul’s sight b. Ananias told Paul that he had been chosen to “know His will, and see the Just One, and hear the voice of His mouth” c. Paul was to be “His witness to all men of what you have seen and heard” 2. Ananias told Paul what to do to be forgiven of his sins a. He asked Paul, “Why are you waiting?” b. “Arise and be baptized, and wash away your sins, calling on the name of the Lord”

E. PAUL THE LORD SENDING HIM TO THE (Acts 22:17-21)1. The Lord spoke to Paul a. Paul returned to Jerusalem; he was praying in the temple b. He was in a trance and the Lord appeared to him c. The Lord told him to quickly depart from Jerusalem for the Jews would “not receive your testimony concerning Me” 2. Paul attempted to explain to the Lord that he could make the Jews understand a. Paul responded that the Jews knew of his persecution of those of the Way b. He added that he had even consented to the death of Stephen, holding the killer’s clothes 3. The Lord told Paul of His plans for him a. Paul was to depart b. He was sent far away to the Gentiles

II. PAUL CLAIMED HIS ROMAN (Acts 22:22-29) A. THE JEWS UNTIL THE WERE (Acts 22:22-23)1. When the Jews heard that he was sent to the Gentiles, they raised their voices, “…he is not fit to live!” 2. They tore their clothes and threw dust in the air

B. ROMANS TO EXAMINE PAUL UNDER (Acts 22:24)1. The Roman commander ordered that Paul be brought into the barracks 2. The commander wanted to know why they shouted against Paul 3. He ordered that Paul should be examined under scourging

C. PAUL THE ROMANS OF HIS ROMAN (Acts 22:25-29)1. The soldiers bound Paul 2. Paul asked the centurion, “Is it lawful for you to scourge a man who is a Roman, and uncondemned?” 3. The centurion told this to the commander 4. The commander verified Paul’s Roman citizenship a. He asked Paul if he was a Roman citizen, and Paul affirmed b. The commander indicated that he had purchased his citizenship, but Paul noted that he was a Roman by birth 5. The soldiers were frightened by this - his citizenship a. They were afraid because they had bound a Roman citizen b. They were afraid because they were about to scourge a Roman citizen

III. PAUL TAKEN BEFORE THE COUNCIL (Acts 22:30) A. THE SOUGHT FOR THE JEW’S (Acts 22:30)1. The commander wanted to know why he was accused by the Jews 2. Paul was released from his bonds 3. The chief priests and the council were commanded to appear 4. The commander brought Paul before them (Sanhedrin)

REVIEW FOR THE CHAPTER

1. What are the main events in this chapter?- Paul addressed the Jerusalem mob (Acts 22:1-21)

• Paul claimed Roman citizenship (Acts 22:22-29)
• Paul was taken before the Sanhedrin council (Acts 22:30)

2. When Paul addressed the mob, what caused them to become quiet? (Acts 22:1-2)- He spoke to them in the Hebrew language (Acts 22:2)

3. List the information that Paul used to describe himself? (Acts 22:3-5)- He was a Jew, born in Tarsus of Cilicia (Acts 22:3)

• Brought up in Jerusalem at the feet of Gamaliel (Acts 22:3)
• Was taught according to the “strictness of our fathers’ law” (Acts 22:3)
• He was zealous toward God, like them (Acts 22:3)
• He persecuted the Way to death, binding and delivering men and women to prison (Acts 22:4)
• High priest and elders bear him witness (Acts 22:5)
• He received letters from them to bring Christians to Jerusalem to be punished (Acts 22:5)

4. What was the question that Paul heard on the road to Damascus? (Acts 22:6-7)- “Saul, Saul, why are you persecuting me?” (Acts 22:7)

5. How did the Lord answer Paul’s question, “Who are You, Lord?” (Acts 22:8)- “I am Jesus of Nazareth, whom you are persecuting.” (Acts 22:8)

6. When Paul asked, “What shall I do, Lord?” what was the answer? (Acts 22:10)- “Arise and go into Damascus, and there you will be told all things which are appointed for you to do” (Acts 22:10)

7. Why was Paul led by the hand into Damascus? (Acts 22:11)- Paul could not see because of the “glory of that light” (Acts 22:11)

8. Why did Paul have the Damascus road encounter? (Acts 22:14-15)- That he should know His will, see the Just One, and hear His voice (Acts 22:14)

• He was to be His witness to all men of what he had seen and heard (Acts 22:15)

9. At this point, did Paul still have his sins? What did he need to do to have them forgiven (“washed away”)? (Acts 22:16)- Yes, he still needed to “wash away your sins” (Acts 22:16)

• He had to be baptized (immersed) to “wash away your sins” (Acts 22:16)

10. While in a trance in the temple, what did the Lord say to him? (Acts 22:17-18)- “Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me” (Acts 22:18)

11. At what word did the Jewish mob stop listening to Paul? (Acts 22:21-22)- “…I will send you far from here to the Gentiles” (Acts 22:21-22)

12. Why did the commander want to bind and scourge Paul? (Acts 22:24)- So that he might know why they shouted so against him (Acts 22:24)

13. What did Paul ask the centurion, as they were binding him? (Acts 22:25)- Is it lawful for you to scourge a man who is a Roman and uncondemned? (Acts 22:25)

14. What was the reaction to Paul’s question? (Acts 22:26-29)- The centurion told the commander that Paul was a Roman (Acts 22:26)

• The commander confirmed that he was a Roman by birth (Acts 22:27-28)
• The soldiers became afraid - they had bound and were about to scourge a Roman citizen (Acts 22:29)

15. Who was Paul set before next and why? Was he still bound? (Acts 22:30)- Chief priests and all their council - Sanhedrin (Acts 22:30)

• To know for certain why Paul was accused by the Jews (Acts 22:30)
• Paul’s bonds had been released (Acts 22:30)

Verse 1 IV. THE PERIOD OF PAUL’S In Paul’s address from the steps of Antonio, he spoke to the people until they clamored for his death. The speech deals primarily with Paul’s statement of his background, education, and zeal as a persecutor of Christ, dwelling especially on the record of his conversion. For the first time, he revealed the fact that the Lord had warned him on his first trip to Jerusalem that the Jews there would “not receive of thee testimony concerning me” (Acts 22:18). Acts 22:19 is especially significant in that it shows Paul’s unwillingness to receive Jesus’ word as final; because he seemed to be very certain that his own background as one of the opposition would enable him to convert them. In the above, there appears another parallel in the lives of Peter and Paul. Peter said, “Not so, Lord; for I have never eaten anything that is common and unclean” (Acts 10:14). In this chapter, Paul said, “Lord, they themselves know, etc.” (Acts 22:19). Far from having designed such parallels himself, Luke allows this one to appear only inadvertently. See under Acts 18:12 for a list of parallels. It should be remembered that the inspired Luke included himself as among those who sought to prevent Paul’s going to Jerusalem (Acts 21:12-14). Brethren and fathers, hear ye the defense which I now make unto you. And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith: (Acts 22:1-2) A. PAUL’S FIRST DEFENSE: FROM THE STEPS OF ANTONIOBrethren and fathers … His audience was Jewish, and thus the title “brethren” was current among the Hebrews and could not, therefore, be the “new name” which the mouth of the Lord would give to the followers of Jesus. See under Acts 11:26. The Hebrew language … Paul addressed them in their Aramaic vernacular. As Bruce said: Aramaic was not only the vernacular of Palestinian Jews, but was the common speech of all non-Greek speakers in western Asia, as far east as (and including) the Parthian empire beyond the Euphrates.[1]ENDNOTE: [1] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1954), p. 437. Verse 3 I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day.Dummelow gave an excellent outline of Paul’s speech which properly begins with this verse: Paul was accused of: (1) hostility to the Jews; (2) contempt for Jewish law; and (3) desecration of the temple. He replied to all three charges thus: (1) He was a Jew by birth, educated in Jerusalem under the noted Gamaliel, was zealous for God, and a persecutor of the Christians, (2) His conversion resulted from a divine revelation which was confirmed by another divine revelation to Ananias. (3) That even after he became a Christian he continued to honor the temple, to worship there, and even saw a vision while worshiping in the temple. That his preaching to the Gentiles was the result of a divine command, and was due to the rejection of God’s message by the Jews.[2]At the feet of Gamaliel … The honor in which Gamaliel was held by his contemporaries is demonstrated by the fact that a certain year “was only provisionally known as leap-year until he gave his approval."[3] As a pupil of so distinguished an educator, Paul hoped to find favor with his hearers. Being zealous for God … There is a subtle difference in being zealous for “the law” and being zealous for God; but such a distinction was lost on the temple mob. Strangely enough, it is revealed here that “a man may be learned, acquainted with Scripture, and zealous toward God, and yet an enemy and persecutor of Christ."[4]Paul’s efforts to identify himself with his hearers were as skillful and diplomatic as was humanly possible; furthermore, they were reinforced by Paul’s own convictions that he could succeed. It is important to remember that in spite of God’s warning that Israel would not hear him, Paul evidently believed that he could persuade them. Such a confidence on his part was understandable, but nevertheless incorrect. Paul’s feeling, despite divine revelation to the contrary, that he could convert that gang in the temple is pitifully like the opinions of young ministers in every age. They are so sure of the undeniable truth and righteousness of their message that it is simply inconceivable to them that any man could resist it. All of us should take note of how it worked out for Paul. As Wesley said: It is not easy for a servant of Christ, who is himself deeply impressed with divine truth, to imagine to what a degree men are capable of hardening their hearts against it. He is often ready to think with Paul that it is impossible for any to resist such evidence. But experience makes him wiser, and shows that willful unbelief is proof against all truth and reason.[5][2] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 848. [3] Jack P. Lewis, Historical Backgrounds of Bible History (Grand Rapids, Michigan: Baker Book House, 1972), p. 169. [4] John Peter Lange, Commentary on Acts (Grand Rapids, Michigan: Zondervan Publishing House), p. 401. [5] John Wesley, Notes on the New Testament (Grand Rapids, Michigan: Baker Book House), in loco. Verse 4 And I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished.The way … See under Acts 9:2. The high priest … It is not known if Paul meant the current high priest Ananias the son of Nedebaeus, who was an unqualified son of the devil, “whose rapacity and greed became a byword,"[6] who had been appointed by a brother of Agrippa I in AD. 47, and who was finally murdered by the Jews themselves; or if he had reference to Theophilus, “who was high priest at the time of Paul’s journey to Damascus.“Acts 2 p. 194.">[7] He was high priest from 37 A.D. to 38 A.D.[8] It is fully possible that both these men were in Paul’s audience at the time of this speech. [6] F. F. Bruce, op. cit., p. 449. Acts 2 p. 194.">[7] A. C. Hervey, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Vol. 19, Acts 2 p. 194. [8] W. J. Conybeare, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1966), p. 586. Verse 6 And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me.ANOTHER ACCOUNT OF PAUL’S This record of Paul’s conversion corresponds beautifully with all Luke had already recorded of it in Acts 9:1 ff. The subtle variations in the two accounts show Paul’s diplomacy on this occasion, wherein he tried by every possible human consideration to enlist the favor of those whom he addressed. In Acts 26:17 Jesus himself announced from heaven Paul’s mission to the Gentiles; and in Acts 9:15 the same announcement is made to Ananias; but, “In this address to the Jews, Paul kept that out of view for the moment, reserving it until after the vision in the temple is mentioned."[9] Note also that whereas Ananias is spoken of as a “Christian” in Acts 9:10, here he is called “a strict and pious Jew.” To be sure, he was BOTH; but Paul chose the designation that would be more readily approved by his audience. Only willful unbelief can fail to observe that in the accounts of Paul’s conversion, there is the utmost harmony and agreement, and yet the most subtle variations, every one of them evidencing the most amazing skill of adapting the truth to the persons addressed, and to such a degree that no forger or interpolator could even have attempted such a thing. About noon … As Lange expressed it, “Any light which could attract attention at such an hour must indeed be regarded as one out of the common course of nature."[10] The time of day was not given in Acts 9. [9] Ibid., p. 587. [10] John Peter Lange, op. cit., p. 402. Verse 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth whom thou persecutest.J. P. Sanders, president of Columbia Christian College, gave the title “Questions of the Hour, and of the Ages” to the four questions which loom in this speech:

1. Why persecutest thou me?
2. Who art thou, Lord?
3. What shall I do, Lord?
4. Why tarriest thou? (1) Persecution of the truth is futile and only aids the persecuted cause by (a) arousing sympathy always felt for the “under dog,” (b) by intensifying the zeal of the persecuted party, and (c) by scattering and multiplying the centers of dissemination of the persecuted truth. (2) This is the most important question a mortal might ask. It is who Jesus is, was, and ever is which hails him as God in the hearts of men and demands their allegiance, loyalty, and obedience. (3) What shall I do, Lord? Paul here had a conversation with the Lord, plainly asking him what to do to be saved; but Jesus did not bypass the great commission, nor deny the sufficiency of the word as proclaimed by gospel preachers; he sent Paul to Ananias. (4) Why tarriest thou? Why should any man tarry, or delay his baptism into Christ? Some delay because they think they are too young, others because they fancy they are too old, some because they suffer from the delusion that they do not need to obey; some suppose they are good enough already; others fear they are too wicked to be saved; still others suppose there’s plenty of time yet, simply procrastinate, or wait for some mysterious power from above to move them. I am Jesus of Nazareth whom thou persecutest … It is impossible that any man could have invented such a reply. It appears amazing even yet that our Lord would thus have associated himself with the wretched village of Nazareth while enthroned at the right hand of the Majesty on high. This is unlike men. The writer welcomed many people from areas throughout the world during seventeen years with the Manhattan Church of Christ, New York City; and without variation, when people were asked, “Where are you from?” the answer was always that of a well-known city or state. Take this example: “Where are you from?” “I come from Houston.” “Wonderful. What part of the city do you live in?” “Well, actually, we live in Goose Creek (near Houston).” If human beings had been inventing the New Testament, Jesus would have replied to Paul, “I am the blessed and only Potentate, the King of kings, and Lord of lords, dwelling in light unapproachable!” But the Lord said, “I am Jesus of Nazareth”! Implicit in the Lord’s reply is the fact that whatever is done to the church our Lord established is also done to himself. See under Acts 9:4. Verse 9 And they that were with me beheld indeed the light, but they heard not the voice of him that spake to me.Heard not the voice … This is actually a mistranslation and should be rendered, “They understood not the voice."[11] Heard, which of course is in the Greek, is, however, an idiom, frequently used for “understood” or even for “understood and obeyed."[12]The New Testament usage of the word “hear” and its derivatives is apparent from this: “He that speaketh in a tongue speaketh not unto men, but unto God; for no man heareth” (1 Corinthians 14:2), meaning, of course, simply that “no man understands what is being said.” We have exactly the same meaning here, as proved by “hearing the voice, but beholding no man” (Acts 9:7). McGarvey said, “It is common among all classes of men to say (of a speaker) I did not hear, not meaning they could not hear the sound of the speaker’s voice, but that they could not hear what he said."[13][11] Alexander Campbell, Acts of Apostles (Austin, Texas: Firm Foundation Publishing House), p. 148. [12] Ibid. [13] J. W. McGarvey, Commentary on Acts (Cincinnati, Ohio: Standard Publishing Company), 2p. 216. Verse 10 And I said, What shalt I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.See under Acts 22:8, also under Acts 9:6. Verse 11 And when I could not see for the glory of that light, being led by the hand of them that were with me I came into Damascus.See under Acts 9:9. Verse 12 And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there.This designation of Ananias as a devout, law-keeping, God-fearing Jew was true. He had also become a Christian, but Paul left this out of sight, at the moment, to avoid prejudice against Ananias’ testimony before he could give it. Verse 13 Came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked upon him.Paul here recounted the twin miracles of his own supernatural blinding, and of the restoration of his eyesight by Ananias, another remarkable sign. In this manner Paul was further “qualifying the witness,” looking to the testimony of Ananias he was about to quote. Verse 14 And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. For thou shalt be a witness of him unto all men of what thou hast seen and heard.To know his will … Here is prophetic testimony that Paul is to be trusted as one who knows God’s will. To see the Righteous One … This is testimony of the holiness and perfection of Christ. Witness unto all men … This clearly meant that Paul was commissioned from above to preach the gospel to Gentiles; for are not Gentiles men? Up to here, however, Paul had not spoken the despised word, Gentiles. Verse 16 And now why tarriest thou? arise, and be baptized, and wash away they sins, calling on his name.Efforts of men to spoil this text with the insinuation that it means, “Be baptized in token of the washing away of thy sins,"[14] are frustrated by the clear and certain meaning of it. The incomparable Hackett said: This clause states the results of baptism in language derived from the nature of the ordinance and has the meaning of “Submit to the rite in order to be forgiven."[15]Arise and be baptized … Vine’s Greek Dictionary, as well as many commentators, has given the meaning of this as “Get yourself baptized and your sins washed away."[16] “We have here a noble testimony to the value which was assigned to holy baptism by the pure apostolic church."[17]The present-day conceit that baptism has nothing to do with the forgiveness of sins, that it is merely a token, the so-called outward sign of an inward grace, etc - all such notions are to be rejected in the clear light of the word of God. The above verse could never have been written by the Holy Spirit if any such downgrading of the ordinance of baptism was valid. As Plumptre put it: These words (Acts 22:22) show that for the apostle, baptism was no formal or ceremonial act (only), but was joined with repentance and faith, being presupposed, and brought with it the assurance of a real forgiveness.[18]Nothing is more clearly taught in the New Testament than the fact of baptism being “unto the remission of sins,” and that it is not to be despised as in any manner unessential, optional, or discretionary for those who truly wish to be saved. As Hervey noted, exactly the same sentiment is contained in 1 Corinthians 6:11; Titus 3:5, and Ephesians 5:26. Calling on his name … This is not praying for salvation in the ordinary sense, although of course, prayers for salvation must accompany all acts of worship and obedience of God. Some see this text as a justification of praying directly to Jesus;[19] and as Conybeare said, “It is a reference to the confession of faith in Jesus which preceded baptism."[20][14] Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 467. [15] B. W. Johnson, The New Testament with Explanatory Notes (Delight, Arkansas: Gospel Light Publishing Company), p. 516. [16] E. H. Trenchard, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 330. [17] John Peter Lange, op. cit., p. 402. [18] E. H. Plumptre, Ellicott’s Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 152. [19] A. C. Hervey, op. cit., p. 194. [20] J. W. Conybeare, op. cit., p. 587. Verse 17 And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me. And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him. And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles.Harrison’s brief analysis of this is correct: Here Paul tells that he had left Jerusalem in response to a word from the Lord. While he was praying in the temple as a faithful Jew, God had warned him in a trance that Jerusalem would not receive his message and that therefore he should get quickly out of Jerusalem. Paul protested (even to the Lord) that the Jews’ knowledge of his earlier zeal and sincerity in persecuting the Christians would convince them of the reality of his conversion. The Lord replied that he should leave Jerusalem, for he would be sent far away unto the Gentles (RSV).[21]In the light of this, there must remain a question of whether or not Paul was completely obedient to the Lord when, contrary to advice of many friends, he nevertheless insisted on going there. Paul’s mention of the temple here, and his praying there, even having the vision there, - all this shows that, at the time, Paul did not understand that the temple itself had been designated by Jesus as “The House Desolate,” that it was truly a den of thieves and robbers, that the glory of it was of the past tense only, that its day of grace was even at that very time expiring, and that the last word from God that was ever uttered there was this command for Paul to get quickly out of the place. However, Paul’s love of his Jewish brethren was such that he even dared, in a sense, to go against the word of the Lord in an effort to reach them. Before his dealings with the temple Jews were over, however, it may be assumed that Paul got the message fully. In the light of the above, it is likewise clear that the custom of the earliest Christians of going regularly to the temple for prayer was not something God desired that they should do, but rather something which he allowed, as being founded in their natural inclinations, a habit they could not quickly shake off. The Gentiles … With this word from Paul, the riot broke out again. It was as evil and unreasonable as all riots; and only the protection of the soldiers prevented their murder of the apostle on the spot. ENDNOTE: [21] Everett F. Harrison, op. cit., p. 467. Verse 22 And they gave him audience unto this word; and they lifted up their voice, and said, Away with such a fellow from the earth: for it is not fit that he should live.“The despised word `Gentiles’ was a red flag to those wild, savage bulls of hate."[22] Such wild and bitter cries revealed a carnal lust for Paul’s blood. Here was a shout “for his immediate execution without the formality of a trial."[23][22] W. R. Walker, Studies in Acts (Joplin, Missouri: College Press), 2p. 70. [23] E. H. Plumptre, op. cit., p. 152. Verse 23 And as they cried out, and threw off their garments, and cast dust into the air.Threw off their garments … With Adam Clarke we view this as evidence that “Some of them were actually throwing off their clothes, in order to prepare to stone Paul."[24] One wonders if Paul remembered what was done to Stephen, and that now his own life would have been snuffed out on the very spot where they mobbed Stephen, except for the providence of God. Some of Paul’s old buddies, no doubt, were in the business of keeping the clothes of the executioners, just as he himself had done when Stephen died. Cast dust in the air … This was pure bestiality, characteristic of a sadistic, uncontrollable mob. One can only imagine the perplexity and concern of Claudius Lysias, the chief captain. Twice in one day, there had been an awesome disturbance in the very shadow of Antonio; and Paul was the center of both disturbances. He determined to get to the bottom of it. ENDNOTE: [24] Adam Clarke, Commentary on the Holy Bible (New York: T. Mason and G. Lane), Vol. V, p. 886. Verse 24 The chief captain commanded him to be brought into the castle, bidding that he should be examined by scourging, that he might know for what cause they so shouted against him.This affords a glimpse of the brutal culture in which a “confession” was tortured out of any hapless wretch who happened to be accused or the center of any disturbance. For a description of this torture, as inflicted in those days, see my Commentary on Matthew, Matthew 27:26. Brooks Foss Westcott informs us: Recent investigations at Jerusalem have disclosed what may have been the scene of the punishment (of Jesus). It is a subterranean chamber, discovered by Captain Warren, on what Mr. Ferguson holds to be the site of Antonio - Pilate’s Praetorium - “stands a truncated column, no part of the construction, for the chamber is vaulted above the pillar, but just such a pillar as criminals would be tied to be scourged. It cannot be later than the time of Herod."[25]If Westcott is correct, then this is the same pillar where Paul was bound; and there is something moving in the thought that here the great apostle was bound to the very device upon which our Lord so shamefully suffered. ENDNOTE: [25] Brooks Foss Westcott, The Gospel According to St. John (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1971), p. 268. Verse 25 And when they had tied him up with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?Tied … with thongs … This was a different kind of binding from that of “the chains” that bound Paul earlier. This was a formal stretching of his body on the pillar preparatory to beating him half to death; and the very initiation of such an act was contrary to Roman law, for a citizen of Rome might not be either bound in such a manner or scourged. Is it lawful …? Of course it was not lawful; and Paul’s appeal in this instance to his Roman citizenship was all that was needed to abort the savage punishment he was about to endure. The centurion, true to his duty, at once revealed the situation to the chiliarch. Verse 26 And when the centurion heard it, he went to the chief captain and told him, saying, What art thou about to do? for this man is a Roman.This was shocking news to Claudius Lysias, for he was already guilty of illegally binding Paul; and the penalties that Rome inflicted for violations in this sector were drastic. He at once made a personal trip to the scene of the intended scourging. Verse 27 And the chief captain came and said unto him, Tell me, art thou a Roman? And he said, Yea.Paul’s word was all that was required, for it was a capital offense to plead Roman citizenship if it was not true; and, therefore, Lysias did not need any documentation; which, if he had required it, would no doubt have been available in the public records of Tarsus. Verse 28 And the chief captain answered, With a great sum obtained I this citizenship. And Paul said, But I am Roman born. With a great sum … As Dummelow said, “It is evident that the chief captain had not bought his citizenship under Claudius (41-54 A.D.), who sold it for a merely nominal sum."[26] This fact has an affirmative bearing on the early date of events in this chapter, for Claudius Lysias had received his citizenship at a time prior to Claudius. I am a Roman born … From this, it appears that Paul’s father had been awarded Roman citizenship, or that even his grandfather had received it, by what means we are totally unaware; however, the most reasonable guess is that it came about from some signal and outstanding service to the emperor. ENDNOTE: [26] J. R. Dummelow, op. cit., p. 848. Verse 29 Then they that were about to examine him straightway departed from him: and the chief captain also was afraid when he knew that he was a Roman, and because he had bound him.Lysias knew full well that no man would dare to assume citizenship if it did not truly belong to him … and orders were instantly given for the removal of the instruments of torture.[27]Still, the binding itself was forbidden for a citizen; and the fact of Paul’s being freeborn raised the question of his having friends at Rome; and from such considerations Lysias himself was afraid. ENDNOTE: [27] J. W. Conybeare, op. cit., p. 589. Verse 30 But on the morrow, desiring to know the certainty whereof he was accused of the Jews, he loosed him, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.The council here was the Sanhedrin, the same evil court that had judicially murdered the Son of God; and one is struck by the position of Lysias being so much like that of Pontius Pilate. As a matter of fact, it will be remembered that Pilate’s residence, like that of Felix, was actually at Caesarea. Normally, the affairs in Jerusalem were handled by the head of the Roman garrison in Antonio. On this occasion, the bloodthirsty Sanhedrin would not be able to intimidate or frighten the chiliarch into doing their will; therefore, they were compelled against their wishes to submit to Paul’s being transferred beyond the reach of their hatred. The events leading up to that development are related in the next chapter. Questions by E.M. Zerr For Acts Chapter 221. In what relation did Paul designate his hearers?
5. What did he ask them to hear?
6. Tell what stilled the audience.
7. Was Paul born and reared in the same city ?
8. By whom was he taught ?
9. State what he was taught.
10. What was his attitude toward God?
11. Explain “this way” in verse four.
12. How had he opposed it ?
13. Whom does he cite as witnesses?
14. How did they qualify as witnesses?
15. From where did a great light shine?
16. At what time of day?
17. Near what city?
18. What did Saul do ?
19. Tell what he heard.
20. Did he recognize the voice?
21. How could he persecute Jesus?
22. How were the men with Saul affected?
23. Repeat the question Saul asked the Lord.
24. Was a direct answer given?
25. How might he get the answer?
26. Why could he not see?
27. State his description of Ananias.
28. What miracle was bestowed upon Saul ?
29. For what had God chosen him ?
30. Why should he not tarry here ?
31. What shows he was not converted on the way ?
32. After coming to Jerusalem what came upon him?
33. What did he see ?
34. Tell what he was urged to do.
35. What reason did the Lord give him ?
36. Why was Paul confused over the Lord’ s statement ?
37. To whom was he to be sent ?
38. What word broke silence of the hearers?
39. Tell what they demanded to be done.
40. Why should it be done?
41. How did the crowd demonstrate itself?
42. Who intervened?
43. What examination was ordered?
44. IIow was it to be enforced?
45. State the protest Paul made.
46. Was he a Roman or a Jew?
47. In what sense was he “ uncondemned” at the time ?
48. Relate the action of the centurion.
49. State the inquiry this prompted.
50. Wliat was Paul’ s advantage over the chief captain?
51. How did this conversation affect the case ?
52. Where was Paul brought next day?
53. Why did the chief captain do this?

Acts 22:1

1 Act 22:1. Paul’s defence was to meet the charge, that he was trying to influence the Jews to disrespect the customs of the Mosaic system.

Acts 22:2

2Act 22:2. The more silence. An audience will be more willing to listen to a speaker if it knows that the language to be used is one that can be understood. As soon as Paul began to speak the people realized that he was using the dialect that was being spoken in that territory.

Acts 22:3

3Act 22:3. A part of Paul’s defence consisted in answering the question of the chief captain in chapter 21:33 as to “who he was.” He was a Jew of Tarsus, which was recognized even by the Romans as an important city, to the extent that Augustus had made it a “free city,” which means that all of its population would be classed as Roman citizens with all the privileges and honors accorded to such residents. As to Paul’s cultural training, he had been instructed in Jerusalem by Ga-maliel, a great teacher of the law. As to his religious attitude, he was as zealous toward God as were these Jews before him.

Acts 22:4

4Acts 22:4. This way means the Gospel system of living. Paul’s mention of persecuting its followers was to show that he had once shared the same opinion of them that was now being held by his hearers. That should at least suggest that he must have good reasons for his present position.

Acts 22:5

5Acts 22:5. Paul referred to the facts mentioned in this verse to show that his former opposition to the way was done under the recognized authorities of the Jews, and that he was not merely a fanatic acting for the purpose of acquiring personal notoriety.

Acts 22:6

6Acts 22:6. The original account of Paul’s conversion is in chapter 9, and it is repeated here to show the background of his activities that hadbrought him into conflict with the Jews. He had almost reached Damascus, the destination in the commission authorized by the Sanhedrin, when his progress was halted by a light from heaven over which neither Jews nor Gentiles had any control.

Acts 22:7

7Acts 22:7. The account here and that in chapter 9:4 mentions simply that Paul fell to the ground, while chapter 26:14 says they all fell dawn. Both accounts are true, but Paul was the only one who heard the question from the voice.

Acts 22:8

8Acts 22:8. Paul (or Saul) knew that the person to whom he was talking was not on the earth. When he was told that it was the person whom he was persecuting, he did not express any surprise or question as to how he could be persecuting anyone who was not among men. He understood the subject of responsibility and association to mean that “he that despiseth you [the disciples] despiseth me” [Jesus].

Acts 22:9

9Acts 22:9. For comments on heard, see chapter 9:7.

Acts 22:10

0Acts 22:10. See the comments at chapter 9:6.

Acts 22:11

1Act 22:11. The glorious power of the light was due to the personality of Jesus, who was then at his Father’s right hand in the glory world.

Acts 22:12

2Act 22:12. Ananias was a disciple of Christ as well as having been devout under the regulations of the law. (See chapter 9:12.)

Acts 22:13

3Act 22:13. Ananias called him Brother Saul because they were both Jews, and had been servants of God under the Mosaic system.

Acts 22:14

4Acts 22:14. Saul had to see the Just One in order to be a witness of his resurrection. It was the wisdom of God that Saul should also hear the voice of Jesus, which would add weight to his testimony for the divinity of the risen Christ.

Acts 22:15

5Acts 22:15. The testimony of Saul was to be based on seeing and hearing.

Acts 22:16

6Acts 22:16. Both in this instance and In chapter 9:18, Saul is said to have risen to be baptized. That was because the rite had to be performed by immersion. Wash away thy sins. The first word is used literally because the act of baptism really washes the body, and that act is necessary for the remission of sins. (See Titus 3:5; Hebrews 10:22). Calling on the name of the Lord is associated with the act of obedience to the command of the Lord, which shows how such calling is to be done.

Acts 22:17

7Acts 22:17. Come again to Jerusalem was three years later (Galatians 1:17-18).

Acts 22:18

8Acts 22:18. The Lord knew the stub-borness of the people of Jerusalem, that they would not receive Paul’s preaching, and hence he should not waste it on them.

Acts 22:19-20

0Acts 22:19-20. Paul refers to his former persecution of the disciples as an argument that the people of the city would certainly believe him to be sincere now. A man who had taken as active a part as he in opposition to the cause of Christ, would certainly leave no doubts of the genuineness of his conversion.

Acts 22:21

1Act 22:21. The Lord still knew best and was not willing for Paul’s labors to be given to these inappreciative people. The apostle was to be sent away to preach the Gospel among the Gentiles.

Acts 22:22

2Act 22:22. Gave him audience unto this word. The Jews had an envious feeling against the Gentiles, and when Paul made his remark of being sent to this hated race by the Lord, they could not stand it any longer.

Acts 22:23

3Act 22:23. This verse manifests a state of mind that is disordered, and it explains why they cried out in the preceding verse that Paul should be destroyed. They did not even intimate any specific reason for their demand against the apostle, but instead they acted like madmen.

Acts 22:24

4Acts 22:24. The chief captain was a Roman and a Gentile, and did not understand what that commotion was all about. He ordered Paul to be brought into the castle (the place that contained the soldiers’ barracks) for bodily protection from the rage of the crowd. He also intended to torture (scourge) him in order to force him to tell the truth, which was an ancient practice that served as a form of “lie detector.” As if the great apostle Paul had to be forced into telling the truth!

Acts 22:25

5Acts 22:25. The centurion was the military officer assigned the duty of taking Paul into custody. Being a Roman will be explained at verse 28.

Acts 22:26

6Acts 22:26. It was a serious offence to claim falsely to be a Roman. The mere statement of Paul, therefore, made a deep impression on the centurion.

Acts 22:27

7Acts 22:27. Again Paul’s word was all that was required, yet the captain wished to have the word personally from the lips of the apostle.

Acts 22:28

8Acts 22:28. Freedom is from , which Thayer defines, “Citizenship, the rights of a citizen,” and Robinson defines it in the same way. Being born within the territory of the Roman Empire did not always confer upon one the full rights of citizenship. Some special favors might be conferred upon a region that made all of its population full citizens of the Empire. That had been done for Tarsus, the city where Paul was born, which made him a full citizen of the nation. Sometimes a man could bribe the officers in charge and buy his citizenship, which was the way the captain obtained his.

Acts 22:29

9Acts 22:29. Examine him means to make a judicial investigation, and it was to have been done in connection with a scourging. (See verse 24). The persons who had been called to carry out the scourging were dismissed. The captain was afraid because he had acted rashly in his rough handling of a Roman citizen. He felt that he might be called to account for improper conduct of his office.

Acts 22:30

0Acts 22:30. On the morrow the captain concluded to take a more orderly course and “sift the case to the bottom” by calling in the accusers of his prisoner. He loosed him from his bonds and summoned the Sanhedrin to take charge of the situation.