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EVENTS WHICH OCCURRED DURING THE IMPRISONMENT OF THE APOSTLE PAUL IN JERUSALEM. HIS DEFENCE BEFORE THE PEOPLE, AND THE GREAT COUNCIL
Act_22:1 to Act_23:11
A.—THE APOSTLE’S DEFENCE BEFORE THE JEWISH PEOPLE
Act_22:1-21
3I am verily a man which am a Jew [I am a Jewish, man], born in Tarsus, a city [Tarsus] in Cilicia, yet [and] brought up in this city at the feet of Gamaliel, and taught [city, taught at the feet of Gamaliel,] according to the perfect manner [the strictness] of the law of the fathers [of the paternal law], and was zealous toward [was a zealot for] God, as ye all are [yet] this day. 4And I persecuted this way unto the [unto, ἄ÷ñé èáí .] death, binding and delivering into prisons both men and women. 5As also the high priest doth bear me witness, and all the estate of the elders [and all the eldership]: from whom also I received [from whom I received also] letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to [that they might] be punished. 6And [But] it came to pass, that, as I made my journey [was on my journey], and was come [drew] nigh unto Damascus about noon [mid-day], suddenly there shone [flashed] from heaven a great light round about [around] me. 7And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8And [But] I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9And [But] they that were with me saw indeed the light, and were afraid [affrighted]; but they heard not the voice of him that spake to me. 10And [But] I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into [to] Damascus; and there it shall [will] be told thee of all things which are appointed for thee to do [which it is appointed that thou shalt do]. 11And [But] when I could not see for the glory [brightness] of that light, being led [I was led] by the hand of them that were with me, [and thus] I came into [to] Damascus. 12And one [But a certain] Ananias, a devout man according to the law, having a good report of [among] all the Jews which [who] dwelt there [in the city], 13Came unto me, and [om. and] stood [approached], and said unto me, Brother Saul, receive thy sight [look up!]. And the same hour I looked up upon him. 14And [But] he said, The God of our fathers hath [before] chosen thee, that thou shouldest know his will, and see that [the, ôὸí ] Just One, and shouldest hear the voice of [his voice from ( ἐ÷ )] his mouth. 15For thou shalt be his witness [be a witness for him] unto all men of what [concerning that which] thou hast seen and heard. 16And now [,] why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord [on his name]. 17And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in [fell into, ãåíÝóèáé ìå ] a trance; 18And saw him saying [as he said] unto me, Make haste, and get thee quickly out of Jerusalem: for [because, äéüôé ] they will not receive thy testimony concerning me. 19And I said, Lord, they know [themselves, áὐôïὶ ] that I imprisoned and beat [scourged] in every synagogue [in the synagogues, ÷áôὰ ôὰò óõí .] them that believed on thee: 20And when the blood of thy martyr [witness] Stephen was shed, I also was standing by, and consenting unto [and had pleasure therein] his death [om. his death], and kept [guarded] the raiment [garments] of them that slew him. 21And he said unto me, Depart: for I will send thee far hence unto the Gentiles [among the nations].
Act_22:3-5. a. I am verily a man which am a Jew.—[Even if ìÝí is not cancelled (see note 1, appended to the text), it is here equivalent simply to the word indeed, as the translators often render it.—Tr.]. The full account which Paul gives of himself, Act_22:3-5, is intended to remove the suspicion with which he was regarded (Act_21:28); he states that he is an Israelite by birth, that he had from early youth been connected with the city of Jerusalem, that he had, at a former period, been governed by a strictly Pharisaical zeal for the law, and had even been an enemy of Christianity. Ãåãåíí . ἐí T.— ἀíáôåèñ . äὲ , i.e., born, it was true, in a foreign country, but brought up in Jerusalem; ἀíáôñÝöù is used in reference to the rearing or education of children.—The words ðáñὰ ô . ðüäáò Ãáì . are far more appropriately connected with ðåðáéä . than with áíáôåèñ ., as they cannot refer to children who are brought up, but to scholars or disciples who receive instruction, while they sit on the floor or on benches before the feet of the teacher [who occupies an elevated seat.—Tr.]. Such was the Jewish custom; both Philo and the Talmud testify that the Rabbi occupied a cathedra or teacher’s chair, and that his pupils found seats partly on the floor, and partly on benches placed before him. [Lechler here adopts the punctuation preferred by Kuinoel, Grotius, Knapp, Lach., Tisch., de Wette, Hackett, etc., and places the comma after ôáὐôῃ , cancelling the one which is placed after Ãáìáëéὴë in the usual editions of the text. rec., and which, as in the Engl. version, is recognized by Calvin, Grotius, Bornemann, Meyer, Alford, etc.—For Gamaliel, see Exeg. note on Act_5:34.—Tr.].— Êáôὰ ἀêñßâ . ô . ðáôñ . íüìïõ , i.e., the instructions corresponded to very strict views of the law; the term ἀêñßâåéá is not intended to describe the character of the law per se, but refers to the character of the instructions, which are, accordingly, represented as being marked by pharisaic rigor. And, indeed, ἀêñéâÞò and its derivatives are specially employed to describe the peculiarities of the Pharisaical tendency, e.g., ἀêñéâåóôÜôç áἴñåóéò , Act_26:5; certain Jews ἐð ̓ ἀêñéâþóåé ìÝãá öñïíïῦí ôïῦ ðáôñῴïõ íüìïõ , Jos. Antiq. xvii. 2. 4; Öáñéóáῖïé ïἱ äïêïῦíôåò ìåôὰ ἀêñéâåßáò ἐîçãåῖèáé ôὰ íüìéìá , Bell. J. ii. 8. 14.
b. And was zealous.—In consequence of such an education and such instructions, Paul became a zealot for the honor of God; he expresses this thought in terms which are not open to censure. [ ὙðÜñ÷ùí , on account of its combination with participles in the perfect tense, acquires the meaning of the imperfect tense. (de Wette).—Tr.]. The apostle, at the same time, remarks: “I was once what ye are; ye are still today, indeed, at this very moment, what I too was, at a former period.” As an evidence of the truth of his declaration that he had once been a zealot, he mentions his persecution of Christianity, to which latter, at this stage, he gives, with great judgment, only a general name. [ Ôáýôçí ôὴí ὁäὸí , see Exeg. note on Act_9:2.—Tr.]. The statement that he had once entertained a deadly hatred against the Christians, he establishes by appealing to the testimony of the high priest [ch. Act_9:2] and all the elders, which they could easily furnish. The ἀäåëöïß , in Act_22:5, as in Act_22:1, art his brethren—Jews by birth—Jews who held the views which then prevailed in the Sanhedrin, and with whom he fully concurred in sentiment at that early period.
Act_22:6-11. And it came to pass.—The apostle proceeds to give a narrative of his conversion; he first describes (Act_22:6-11) the appearance of Jesus on the road to Damascus. His statements are identical in essential points with those which are found in Act_9:3-8. See the Exegetical notes on that passage. The minor details that are peculiar to the present narrative, are introduced with a reference to the circumstances under which, at that moment, Paul and his hearers meet together. He appends, for instance, ὁ Íáæùñáῖïò to the name of Jesus, Act_22:8; that appellation does not occur either in Act_9:5, or Act_26:15, but is very appropriately employed when Paul addresses an assemblage of unconverted Jews, to whom he mentions Jesus for the first time. Other details are chiefly intended to demonstrate the truth and reality of the appearance of Jesus Christ, e.g., ðåñὶ ìåóçìâñἰáí , Act_22:6 ( ἡìÝñáò ìÝóçò , Act_26:13), which is not found in Act_9:3. The fact that the appearance occurred in the bright light of day, affords a pledge that the whole statement did not proceed simply from the self-delusion of a dreamer. The circumstance that Paul’s attendants saw the light, Act_22:9, which is not expressly mentioned either in Act_9:7, or Act_26:14, also tends to prove the truth and reality of the appearance, which was thus observed by several persons; he adds that they did not understand the words of Jesus, in order, possibly, to explain the inability of those attendants to confirm his statements respecting the great object of the Lord’s appearance. He also adduces (Act_22:11) the circumstance that he had been blinded by that extraordinary light, no doubt, with the intention of furnishing additional evidence of the reality and overwhelming power of that appearance. The words ὦí ôÝôáêôáß óïé , Act_22:10, imply that from that moment Paul was no longer the master of his own determinations, but was guided by the divine will. [Lechler says above: “he adds that they did not understand the words of Jesus.” The Engl. version says: “they heard not,” while Luke asserts, Act_9:7, that they heard a voice. To this apparent contradiction Lechler does not specially refer, as he had already explained it in Exeg. note on Act_9:7. Dr. J. A. Alexander adopts the same view. He says, for instance (Act_22:8-9): “There is “a distinction between hearing a voice speak and hearing what it says, as nothing is more common in our public bodies than the complaint that a speaker is not heard, i.e., his words are not distinguished, though his voice may be audible and even loud. … It might be said, with equal truth, that Paul’s companions heard the voice, i.e., knew that it was speaking, and that they did not hear it, i.e., did not know what it said.”—Tr.].
Act_22:12-16. And one Ananias.—Paul shows here that the work of his conversion was perfected through the agency of Ananias in such a manner, that his conversion and his call to be a witness of Christ, evidently proceeded from God, and fully harmonized with the old covenant. He describes Ananias, in Act_22:12, by specially referring to the well-known legal features of his character—a point which is not prominent in Act_9:10. His restoration to sight through the word of Ananias is very distinctly represented as a miracle, by which the divine mission of Ananias to him was attested. [̓ ÁíÜâëåøïí — ἀíÝâëåøá , Act_22:13. “Receive thy sight, and, looked up, are imperative and indicative forms of the same Greek word, and ought to have been so translated. … Ananias says: ‘Look up,’ which he (Paul) could not do unless his sight had been restored, and therefore when it is added that he did immediately look up, it is the strongest way of saying, though by implication, that his eyes were opened.” (Alexander).—There is an analogy presented in the case of the man with the withered hand, to whom the Lord said: “Stretch forth thine hand.” Mat_12:10; Mat_12:13.—Tr.]. In the address of Ananias, names which are directly taken from the Old Testament, are given to God and to Christ, Act_22:14, namely, ὁ èåïò ô . ðáôÝñùí ἡìῶí , and, ὁ äßêáéïò ; the latter, the Just One, is employed in a peculiar, or the most perfect sense of the term. The appearance of Christ, moreover, resembles an enlarged revelation granted by God to a prophet; the ministry in the wide world ( ðÜíôáò ἀíèñ .), to which Paul is appointed, is the testimony which he is to bear as one who had alike seen with his eyes, and heard with his ears—a testimony which he can, under no circumstances, refuse to bear, Act_22:14-15. Finally, the exhortation that he should receive baptism and call on Jesus, demonstrates that he did not act with precipitation, but, on the contrary, needed an urgent call, addressed to him in the name of God, before he took the decisive step. [ ÂÜðôéóáé êáὶ ἀðüëïõóáé , both 1 aor. imper. mid.—“Be baptized, is not a passive, as in Act_2:38, but the middle voice, strictly meaning, baptize thyself, or rather, cause thyself to be baptized, or, suffer (some one) to baptize thee.” (Alexander). The force of the middle voice would be expressed in Latin by curare, and in German by sich lassen; see Winer: Gram. N. T., § 38. 3.—Tr.]
Act_22:17-21. When I was come again to Jerusalem.—Paul speaks in these verses of a revelation of Jesus, which is not mentioned in Act_9:26 ff.; he states the substance of that revelation—that he was to proceed to Gentiles dwelling at a great distance from Jerusalem—in order to explain and justify his labors in heathen lands. For the purpose of removing the suspicion from the minds of his hearers, that he is an enemy of Israel, of the law, and of the temple (Act_21:28), he specially mentions the circumstance that this second appearance of Christ to him occurred in Jerusalem, in the temple, while he was engaged in prayer. Thus it appeared that his conversion to Christ, had neither caused him to forget Jerusalem (Psa_137:5), nor estranged him from the temple, the place of prayer. So little, indeed, was he prejudiced against his people, that when the Redeemer directed him to depart with haste from Jerusalem, because the Jews would not receive his testimony concerning Jesus, he had objected to such a course, and could not abandon the hope that the word of Christ would yet find an entrance among his people. He now repeats to his hearers, with great judgment, the answer which he returned to Jesus who appeared to him, Act_22:19-20. Its general purport was the following:—That precisely his well known former hostility to the Christians, and the change which had now taken place in him, would make an impression, and open an avenue for his word to the Jews. And nothing but the repeated and peremptory command of Jesus, who had (Paul implies) determined to send him to the Gentiles, could prevail over the tenacity of his own purpose, which proceeded from a warm love to his people. [ Ìï ὑðïóôñÝøáíôé , in Act_22:17, belongs, as in Act_22:6, to ἐãÝíåôï ; another construction, viz., that of the Gen. absolute, is then introduced in êáὶ ðñïòåõ÷ïìÝíïõ ìïõ ; (Winer, § 31. 10. obs. 2, and § 44. 3, last note).—“Martyr (Act_22:20, Engl, version) is itself a Greek word meaning witness, and repeatedly occurring in the book before us (e.g., Act_22:15 of the present chapter), but in English having the specific sense of one who dies for his religion. … The transition from the general sense of witness to the specific sense of martyr is traced by some in this verse and in Rev_2:13; Rev_11:3; Rev_17:6. Our translators would, however, have done better to retain the usual term witness, which is found in all the older English versions” (Alexander).…Tr.]
2. Paul, who repeats the words of Ananias, styles Jesus “the Just One.” In this name the old and the new covenant, the law and the Gospel, are united. The aim of the law is righteousness. While Saul was a “zealot,” he sought righteousness by the law, but could not find it. Israel seeks righteousness by works, but cannot attain to it. Legal righteousness was the ideal of Pharisaism. But Christ is preëminently, and, indeed, exclusively, the Just [or Righteous] One [ Äßêáéïò is rendered just between thirty and forty times in the Engl. N. Test., and as often righteous.—Tr.]. In Him righteousness is personally, peculiarly, and perfectly, exhibited. He is the Just One, and He justifies all who believe in His name.
3. Baptism, a means of grace. It confers purification from sins, the forgiveness of sins. The invocation of the name of Jesus essentially belongs to it, as a confession of the Redeemer and a prayer for His atoning and justifying grace. [“ Ἀðüëïõóáé ôὰò ἁìáñô . óïõ . Let thyself be baptized, and (thereby) wash off thy sins. Here, too, Baptism is the medium through which the forgiveness of sins committed during the pre-Christian life is obtained. Comp. Act_2:38, and 1Co_6:11.” (Meyer, ad Act_22:16).—Tr.]
4. The objection which the apostle made, when he received the command of the Redeemer (Act_22:19-20) may, perhaps, have also [see Exeg. note, Act_22:17-21.—Tr.] proceeded from his sincere desire to atone, at least in some degree, for his previous opposition to Christ, by confessing his transgression precisely in Jerusalem, in the very place in which he had once persecuted the disciples of Jesus—by demonstrating in his conduct his entire change of mind—and by serving Christ through the boldness of his words and of the testimony which he would bear for Him. But although his wish might be well meant and sincere, it was not granted. He was required to depart from Jerusalem at once, and was sent to the pagans.—This fact not only shows how much higher the thoughts and ways of God are, than the thoughts and ways—even the purest and most noble—of men, but it also, specially, demonstrates that our sins are forgiven solely through God’s free grace, which we are to accept in all humility, without even remotely expecting to make an atonement or satisfaction ourselves—and that all that is expected of the sinner who has received grace, is unconditional obedience. (See the admirable exhibition of this subject in Da Costa, Apgsch. , etc., ÉÉ . 172 ff.).
Act_22:2. And when they heard that he spake in the Hebrew tongue to them, they kept the more silence.—It is often the fault of preachers themselves, when men do not listen with attention to their words. They do not express themselves intelligibly, but adopt a style which betrays affectation, or is above the comprehension of the hearers. A teacher who is sincerely desirous of edifying, will always endeavor to set forth tie truth in the plainest and most intelligible language, and to apply it to the hearts of his hearers. The Saviour’s mode of teaching affords a blessed and most perfect example. (Ap. Past.).—None could take it amiss of the Jews that they should so highly value their language, in which God himself had spoken to the fathers. And yet, they no longer understood their own language; when God addressed them in it, their hardened hearts could no longer comprehend it.—God be praised for having, since the day of Pentecost, sanctified all the languages of men, and for making himself more and more widely known through them, wherever men are willing to hear his voice. (Williger).
Act_22:3. I am … a Jew, etc.—Paul seems, in the whole address, to speak only of himself; but in reality he shows forth the praises of Him who had called him out of darkness into his marvellous light [1Pe_2:9]. (Rieger).—Taught according to the perfect manner of the law, … and zealous toward God.—It is not enough to be well instructed in our religion; it is, besides, our duty to be zealous in its service; for Christ will spew the lukewarm out of His mouth [Rev_3:16]. (Starke).—We see in the case of Paul, that a man may be learned, acquainted with the Scriptures, and zealous toward God, and, at the same time, be an enemy and persecutor of Christ. Human science enlightens no man; titles and offices, even in the church, of themselves afford no evidence of true fellowship with Jesus. (Ap. Past.).
Act_22:4. And I persecuted this way unto the death.—It was, doubtless, not without godly sorrow that Paul spoke of his former enmity against the Gospel. (Rieger).—A faithful witness of Jesus will not be ashamed to confess his former sins, if he can, by that course, contribute to the honor of his Saviour, or gain the confidence and strengthen the religious hopes of humble believers. Such a confession is of special value, when it is made in the presence of men who are committing the same sins, and who may the more easily be induced by such an example to change their course. (Ap. Past.).—So when Luther combated the Romish doctrine of merit acquired by works, he could appeal to his own practices of a former day; for if monkish austerity could have ever saved the soul, he would have by such means obtained salvation.—Binding … men and women.—The chains which bound the apostle at that moment, no doubt reminded him of the time when he bound the disciples with chains. When we are afflicted, let us penitently ask ourselves, whether we did not perhaps ourselves bind the rods together, with which the Lord chastises us. (Ap. Past.).
Act_22:5-6. From whom also I received letters, etc.—With what accuracy Paul relates, after the lapse of so many years, all the circumstances connected with his extraordinary conversion! It shows not only that, at the time, he was fully conscious of all that occurred, but also that the grace which was then manifested, had made an indelible impression on his soul. Surely he who has passed from death unto life, can never forget what the Lord has done for him. The recollection and narration of these gracious ways of salvation, will afford pleasure to the redeemed in the mansions of heaven. (Ap. Past.).—Important changes of opinion and of convictions, in matters of religion, should be founded on an honest zeal for God. But many of those who in our day change their religion, could not abide such a test; they sport with religion, as boys play with dice, and thus betray themselves—in their hearts they believe nothing! 1Ti_3:7 : (Starke).—About noon.—A light which could attract attention at such an hour, must indeed be regarded as one out of the common course of nature. (Williger).
Act_22:7. And I fell unto the ground.—Let him who desires to hear the voice of God, fall down, and humble himself in the presence of His majesty! (Starke.)—Saul, Saul, etc.—God begins the work of conversion by administering a rebuke to the inner man, Rom_2:15; 2Ti_2:25. (id.).—The Lord now says to Jerusalem, by the mouth of his servant: “Why persecutest thou me? O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.” Mic_6:3. (Besser).
Act_22:8. Who art thou, Lord? etc.—Before our conversion, we do not know Jesus, but in conversion we begin to know him. 1Jn_2:4. (Starke).
Act_22:9. And they that were with me, saw indeed the light, and were afraid.—When the natural man sees a ray of the divine glory, he is alarmed, and has indeed reason to tremble, for God is a consuming fire to all them that do evil. (Starke).—But they heard not the voice of him that spake to me.—We learn from Act_9:7, that Paul’s attendants heard a sound, but here we are informed that they did not understand it. There is a difference between hearing and understanding. Our hearers may listen to the sound of the words, but those alone who hear [and understand, Mat_13:19; Mat_13:23], the voice of the Son of God, shall live. (Ap. Past.).
Act_22:10. And I said, What shall I do, Lord?—Paul distinctly remembers that although he was miraculously converted, Jesus had directed him to obey the word which one of His servants would proclaim to him. The Lord awakens him in a direct and immediate manner, but nevertheless subjects him to the guidance and pastoral care of one of the least of the brethren, and conducts him simply in the ordinary way of salvation, in which others are commanded to walk. (Ap. Past.).
Act_22:11. Being led by the hand.—Here a certain mystery is also indicated, Isa_40:11. We are supported, on the road to heaven, by leading-strings, like children. (Starke).
Act_22:12. Ananias, a devout man according to the law.—As Ananias was not only a devout man, but also, specially, held in great esteem by the Jews, he was, accordingly, well adapted to be employed as an agent by the Lord, in winning Paul, who had labored so zealously for Judaism, and in conferring a blessing on him. The Lord knows all his servants, and judges wisely respecting the work in which he can, with most advantage, employ any one among them. (Ap. Past.).—When these words were uttered, the silence of the hearers became the more profound. (Besser).
Act_22:13. Brother Saul, etc.—Paul cannot forget the gentleness, candor, and brotherly kindness with which Ananias came to his aid, at a time when his soul was greatly alarmed and distressed. This case animates us to pray for grace, that we may know how to speak a word in season to feeble and dispirited souls, and, with fraternal pity, to lead the sorrowing and distressed to Jesus for comfort; such is the great object and the most glorious work of the evangelical ministry. (Ap. Past.).
Act_22:14. The God of our fathers hath chosen thee.—Those who are to render special services to the Church, must receive their commission from heaven. (Starke).
Act_22:14-15. Know his will … see that Just One … be his witness unto all men.—Hence it appears that before we are properly qualified to be teachers and witnesses of the truth, a twofold preparation is necessary—first, to acquire a thorough knowledge of the will of God, derived from His word and from personal experience; secondly, to have seen Jesus Himself by faith, and to have felt the power of His word in our own souls. (Ap. Past.).
Act_22:16. Arise, and be baptized, and wash away thy sins.—We have here a noble testimony to the value which was assigned to holy Baptism by the pure apostolical church. It was not a mere external ceremony, but a means of grace for washing away sins, and was the first actual entrance into the church of Jesus. (Ap. Past.).
Act_22:17. I prayed in the temple.—The illumination and the grace imparted in a direct and immediate manner to the apostle, had not the effect of estranging him from the temple. Precisely those prayers which he offered in the temple, were crowned by the Lord with a special revelation. And thus the example of the apostle rebukes all separatists, even when appearances seem to be in their favor. (Ap. Past.).
Act_22:18. Make haste, and get thee quickly out of Jerusalem.—A mournful state of things exists, and a heavy judgment is indicated, when the divine voice says: “Hasten! Depart quickly!” Hos_9:12. (Starke).
Act_22:19. And I said, Lord, they know, etc.—It often occurs that faithful servants of God imagine that a special blessing would attend their labors in a particular place, rather than elsewhere. But God says: “Nay, thou errest!”, and sends them away from the spot where they wished to remain. (Ap. Past.).
Act_22:20. And when the blood of thy martyr Stephen was shed.—As the apostle had sinned most grievously among the Jews, he now ardently desired to engage in labors that would be useful to them, and remove the offence which he had given, by serving as the instrument of the conversion of large numbers. Truly converted persons will always manifest such a zeal. (Ap. Past.).
Act_22:21. And he said unto me, Depart.—The counsel of God will always prevail, although men may honestly, but ignorantly, object to it. (Starke).
On the whole section, Act_22:1-21; comp. also Act_9:1 ff.—The sketch which Paul gives of his own life, or, The view which a servant of God takes of the course of his life: he looks back, I. With a grateful remembrance of human benefactors, Act_22:3; II. With a penitent confession of his own errors, Act_22:4 ff.; III. With humble praise of the guidance of divine grace, Act_22:6 ff.; IV. With a distinct consciousness of the work to which his life is to be consecrated, Act_22:18 ff.—Paul’s confession: “By the grace of God I am what I am,” (1Co_15:10),illustrated in the history of his life: I. The advantages of birth and education which divine grace granted to him at the beginning, Act_22:3. II. The ways of folly and sin, from which he was subsequently rescued by divine grace, Act_22:4 ff. III. The ministry of peace and salvation, for which he was, ultimately, chosen and qualified by divine grace, Act_22:14 ff.—The self-examination of a servant of God, a tribute of praise to divine grace; for, I. He possesses no merit of his own, Act_22:1-5; II. He owes all to the grace of the Lord, Act_22:6-21.—The heavenly light near Damascus, illustrating our own path through life: it sheds light, I. On the dark path of sin in which we have walked; II. On the blessed path in which the grace of the Lord met us; III. On the Christian path of duty, in which the hand of the Lord guides us.—Paul’s ordination by Ananias, a mirror for preachers, Act_22:12-16; it exhibits, I. The necessary qualifications of the preacher on assuming his office—knowledge of the divine will, and personal experience of divine grace, Act_22:14. II. The official duties of the preacher—to be a witness unto all men—by words and acts—of that which he has seen and heard, Act_22:15. III. The divine aid on which the preacher can confidently depend—that grace which chose him, and which sustains him as an evangelical witness, Act_22:14-16.—Paul, the apostle of the Gentiles, an impressive illustration of that divine wisdom which says: “My thoughts are not your thoughts” [Isa_55:8]: I. The thoughts of men would be adverse to his appointment; (a) his position in life—a Jew by birth, a Pharisee by education, Act_22:4; (b) his views and feelings—before his conversion, a zealot for the law, Act_22:3-4; after it, devoted to his people, Act_22:17 ff.; (c) the will of men—the rage of the Jews, Act_22:22; the anxiety of the brethren, Act_21:20. II. These hinderances were triumphantly overcome by the wisdom of God; (a) it chose Paul from all eternity as the apostle of the Gentiles, Act_22:10; Act_22:14; (b) it fitted him for his office by internal and external experiences, Act_22:6 ff., Act_22:17 ff.; (c) it attested his call by the noble results of his labors, Acts 9–ch. 21.—The Lord’s mode of replying to the objections of His servants, Act_22:17-21 : I. Even upright servants at times object to the commands of their Lord—from fear, (Jonah), or from modesty (Moses, Jeremiah), or from conscientiousness (Peter, Act_10:14), or from sympathy (Abraham—Sodom; Paul—Israel). II. Notwithstanding all these objections, the Lord repeats his command: “Depart”, and at length men praise Him, and confess: “The Lord hath done all things well!”—[Paul’s address at Jerusalem, Act_22:1-21, (illustrating the prominent features of the Christian’s mode of replying to undeserved reproaches): I. Calmness, Act_22:1; II. Kindness of feeling, Act_22:1; Act_22:3; III. Consciousnesss of his own human infirmities, Act_22:4 : IV. Candid statement of his opinions and motives; V. Appeal to facts, Act_22:3 ff.; VI. Arguments derived from the word of God, Act_22:6 ff.; VII. Firmness in obeying the call of duty; VIII. Faith.—Tr.]
Footnotes:
Act_22:3. [ ìÝí , of text. rec., before åἰìé is omitted in A. B. D. E. and Cod. Sin. (which reads: åãù áíçñ åéìé ), and is dropped by Lach., Born., and Tisch.; it occurs in G. H., and is, in accordance with the opinion of Meyer, retained by Alf. See Winer: Gram. § 61. 5. on the passage.—Tr.]
Act_22:7. [ ἔðåóüí , of text. rec. in D. G.; ἔðåóÜ in A. B. E. H. and Cod. Sin.; ἐðåóÜí in H. The second form is adopted by Lach., Tisch., Alf., and several other editors; the third, by Scholz. See Winer, § 13. 1.—Here E. alone adds: óêëçñüí --- ëáêôßæåéí . See Exeg. note on Act_26:12-14—Tr.]
Act_22:9, The words êáὶ ἔìöïâïé ἐãÝíïíôï , are wanting in three uncial manuscripts [A. B. H., also Cod. Sin., and Vulg. and Syr. Ver.]; three others [D. E. G.] exhibit it. They seem to have been regarded [by copyists] as superfluous, and as interfering with the narrative, and, on that account, to have been dropped; for this very reason they should be regarded as genuine, and the more so, as ἔìöïâ . ãåí . is a favorite expression of Luke. [Lach. and Tisch. reject the words, but Alf., who adopts Meyer’s view, retains them; de Wette also is disposed to receive them as genuine.—Tr.]
Act_22:12. The word åὐë . or åὐó . is entirely wanting in Cod. Alex. [A. and in Vulg.]; in E. (Laud’s Cod.), [Codex Laudianus] åὐóåâÞò [of text. rec.] occurs. The strongest testimony, namely, that of B. G. H. [and Cod. Sin.] is in favor of ἐëáâÞò , a predicate which Luke is very apt to employ, Act_2:5; Act_8:2 [see Exeg. note on Act_8:2], and Act_2:25 of his Gospel. The latter word is accordingly preferred by Lach. and Tisch. [and Alford. Tischendorf omitted it in the edition of 1849.—Tr.]
Act_22:16. áὐôïῦ is better supported [by A. B. E., Cod. Sin. Vulg. (ipsius)] than êõñßïõ , which is sustained by only the two latest uncial manuscripts.
Act_22:20. a. ÓôåöÜíïõ is wanting in one manuscript of the first rank [A.], and in one of the second, but is sufficiently attested [by B. E. G. H. Cod. Sin. Vulg.] in order to be received as genuine. [It is retained by recent editors generally.—Tr.]
Act_22:20. b. [For ἐîå÷åῖôï , of text. rec. with G. H. (“a correction to the more usual form.” Alf.), Lach., Tisch. and Alf. read ἐîå÷ýíåôï ( ἐîå÷õííåôï ), with A. B. E. and Cod. Sin.—Tr.]
Act_22:20. c. The words ôῇ ἀíáéñÝóåé áὐôïῦ , after óõíåõä . [of text. rec.], are supported by only two uncial manuscripts [G. H.], and were introduced [by copyists] into the text from Act_8:1. [They are omitted in A. B. D. E. Cod. Sin. and Vulg.; and are cancelled by most of the recent editors.—Tr.]