Pulpit Commentary - Acts 22:1

Pulpit Commentary - Acts 22:1 - 22:30

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Pulpit Commentary - Acts 22:1 - 22:30

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This Chapter Verse Commentaries:

22:1 - 22:30

EXPOSITION

Act_22:1

Brethren for men, brethren, A.V. (Act_7:2, note); the for my, A.V.; now make for make now, A.V. The defense; ἀπολογία This is the technical word in classical Greek for a defense in answer to an accusation. Thus e.g. the oration of Gorgias entitled, Υπὲρ Παλαμήδους ἀπολογία , begins, Ἡ μὲν κατηγορία καὶ ἡ ἀπολογία κρίσις οὐ περὶ θανάτου γίγνεται . And Demosthenes opposes κατηγρσεῖν to accuse, to ἀπολογεῖσθαι , to make one's defense. And an ἀπολογία δικαία καὶ ἁπλῆ is to prove that τὰ κατηγορημένα , "the things of which the person is accused," were never done. But it is probably from St. Paul's use of the word here that it became common to call the defenses of the Christian religion by the term ἀπολογία . Thus we have the 'Apologies' of Justin Martyr, of Tertullian, of Minutius Felix, among the ancients; me 'Apologia Ecclesiae Anglicanae,' by Bishop Jewel, and many others.

Act_22:2

Unto them in the Hebrew language for in the Hebrew tongue to them, A.V.; were the more quiet for kept the more silence, A.V. When they heard, etc. This trait is wonderfully true to nature, and exhibits also St. Paul's admirable tact and self-possession. It was strikingly in harmony with his addressing them as "brethren" that he should speak to them in their own mother tongue. There is a living reality in such touches which seems at once to refute Renan's suspicion that St. Luke invented this and other of St. Paul's speeches in the later chapters of the Acts. The full report of these later speeches is abundantly accounted for by the fact that through this time St. Luke was with St. Paul, and heard the speeches.

Act_22:3

A Jew for verily a man which am a Jew, A.V. and T.R.; of Cilicia for a city in Cilicia, A.V.; but for yet, A.V.; instructed for and taught, A.V.; strict for perfect, A.V.; our for the, A.V.; being for and was, A.V.; for for towards, A.V.; even as for as, A.V. Born in Tarsus, etc. (see Act_21:39). St. Paul was evidently proud of his native city, "the famous capital of a Roman province," watered by the "swift stream of the Cydnus," and looked down upon by the snowy summits of Mount Taurus; "a center of busy commercial enterprise and political power;" "a free city, libera et immunis" (Farrar, 'Life of St. Paul,' vol. 1. Act_2:1-47.). St. Paul's express assertion that he was "born at Tarsus" directly refutes the tradition handed down by St. Jerome that he was horn at Giscala, and carried thence to Tarsus by his parents when Giscala was taken by the Romans (Farrar, ibid.). Brought up; ἀνατεθραμμένος , a classical word, only found in the New Testament in the Acts (Act_7:20, Act_7:21, and here). It is found also in Wis. 7:4. It implies early education. At the feet of. The scholar sits or stands humbly beneath the raised seat of the teacher (comp. Luk_10:39). The stop is rightly placed after Γαμαλιὴλ . Some, however, put the stop after ταύτῃ , and connect παρὰ τοὺς πόδας Γαμαλιὴλ with πεπαιδευμένος . Gamaliel (see Act_4:1-37, Act_5:3, note). Instructed according to the strict manner of the Law of our fathers; comp. Gal_1:14, "I profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers," where for τοῦ πατρῳου νόμου we read τῶν πατρικῶν μου παραδόσεων ,. Under the πατρῴος νόμος Paul probably included the traditions, as well as the written Law, which the Pharisees so rigidly observed (comp. Act_26:5,where the ἀκριβεστάτην αἵρεσιντῆς ἡμετέρας θρησκείας corresponds with the ἀκρίβειαν τοῦ πατρώου νόμου ) The strict manner; κατὰ ἀκριβείαν , found only here in the New Testament; but a word of repeated use in this sense in Ecclesiasticus and Wisdom, and also, with the adjective ἀκρίβης and the adverb ἀκριβῶς , much used by medical writers. Ἀκριβέστερος and ἀκριβέστατος are used by St. Luke only (Act_18:26; Act_23:1-35. 15, 20; Act_24:22; Act_26:5), and ἀκριβῶς six times to three in the rest of the New Testament. Zealous for God ( ζηλωτὴς τοῦ Θεοῦ ); see Act_21:20, note.

Act_22:4

I persecuted (see 1Co_15:9; 1Ti_1:13; and Act_26:11). This Way (see Act_9:2; Act_18:25; Act_19:9, Act_19:23). Unto the death (comp. Act_9:1). Binding, etc. (comp. Act_8:3; Act_9:2).

Act_22:5

Journeyed for went, A.V.; them also for them, A.V.; unto Jerusalem in beads for bound unto Jerusalem, A.V. The high priest. Ananias, the present high priest, who may have been one of St. Paul's hearers included among the "fathers," and who had probably been already a member of the Sanhedrim at the time of St. Paul's conversion (see Act_23:1-35. 2; Act_24:1). Others, however, understand "the high priest" to mean him who was high priest at the time of St. Paul's journey to Damascus, viz. Theophilus, who was still alive. The brethren. The Jews at Damascus. St, Paul speaks to his hearers emphatically as a Jew. To be punished ( ἵνα τιμωρηθῶσιν ); whether by rods or by death. The word occurs in the New Testament only here and Act_26:11, but is not infrequent in the LXX. and in classical writers; τιμωρεῖν is common in medical language in the sense of "to treat medically," to "correct" by medical treatment.

Act_22:6

Drew nigh for was come nigh, A.V. The phraseology of the following narrative is nearly identical with that of Act_9:3-6 (where see notes).

Act_22:9

Beheld for saw, A.V. Beheld indeed the light [and were afraid, A.V.]. This corresponds with the statement in Act_9:7, that the men who journeyed with Saul "stood speechless." They were dazzled and amazed at the sudden brightness. But they heard not the voice. This at first sight seems inconsistent with the statement in Act_9:7, "hearing the voice." But the apparent inconsistency disappears when we observe that here St. Paul wished to impress upon his hearers that, though his companions had seen the light, they had not heard the words which were addressed to him by the Lord Jesus (see Act_9:14); whereas St. Luke, in the narrative in Act_9:1-43., wished rather to insist upon the fact that though the men had seen the light and heard the sound of the voice, they had not seen Jesus. To see and hear the risen Christ was a privilege given to St. Paul alone.

Act_22:11

When I could not see (comp. Act_9:8, and note). Them that were with me ( τῶν συνόντων μοι ). Συνεῖναι occurs only here and Luk_9:18, hut is used several times by the LXX. It is very common in medical waters for the accompanying symptoms of a disease.

Act_22:12

Well reported of by for having a good report of, A.V.; that for which, A.V. Well reported of ( μαρτυρούμενος ); see Act_6:3, note.

Act_22:13

Standing by me for stood, and, A.V.; in that very for the same, A.V.; on for upon, A.V.

Act_22:14

Appointed for chosen, A.V.; to know for that thou shouldest know, A.V.; to see the Righteous One for see that Just One, A.V.; to hear a voice from for shouldest hear the voice of, A.V. Hath appointed thee; προεχειρίσατό σε , a word found in the New Testament only here and in Act_26:16, and in Act_3:20 (R.T.). In classical Greek it means mostly "to get anything ready beforehand;" to cause anything to be πρόχειρος , ready to hand. And in the LXX. it means "to choose," or "appoint," as Jos_3:12; Exo_4:13, where it is not a translation of çìÇùÑÀ , but a paraphrase of the sentence, "Appoint one by whom thou wilt send." Here it may be rendered indifferently either "choose" or "appoint." The Righteous One. The designation of Messiah in such passages as Isa_53:11; Psa_72:2, etc. (see in the New Testament Luk_23:47; 1Jn_2:1; Rev_19:11, etc.). A voice from his mouth is a very awkward though literal rendering. The A.V. expresses the sense much better.

Act_22:15

A witness for him for his witness, A.V. A witness. An essential attribute of an apostle (see Act_1:8, Act_1:22, notes). Seen and heard.

Act_22:16

His Name for the Name of the Lord, A.V. and T.R. Wash away thy sins; ἀπόλουσαι , only here and in 1Co_6:11, where it is found in exactly the same sense of "washing away sins" (see 1Co_6:9, 1Co_6:10) in holy baptism. Hence the λουτρὸν παλιγγενεσίας , "the washing of regeneration'' (Tit_3:5; comp. Eph_5:26; and see Act_2:38, note). Calling on his Name ( ἐπικαλεσάμενος ); see Act_2:21; Act_7:59, note; Act_9:14, Act_9:21; Rom_10:12, Rom_10:13, Rom_10:14; 1Co_1:2; 2Ti_2:22 : 1Pe_1:17, all texts distinctly justifying prayer to the Lord Jesus.

Act_22:17

Had returned for was come again, A.V.; and for even, A.V.; fell into for was in, A.V. Into a trance ( ἐν ἐκστάσει ); see Act_10:10, note.

Act_22:18

Because for for, A.V.; of thee testimony for thy testimony, A.V. and T.R. Get thee quickly, etc. The narrative in Act_9:28-30 does not mention the vision, but gives the murderous opposition of the Hellenist Jews as the reason of Saul's departure from Jerusalem to Tarsus. Possibly, if it had not been for the Divine warning, the apostle would have braved the danger and lost his life.

Act_22:19

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

Act_22:20

Stephen thy witness for thy martyr Stephen, A.V.; consenting for consenting unto his death, A.V. and T.R.; keeping the garments for kept the raiment, A.V. Consenting; συνευδοκῶν (above, Act_8:1; Luk_11:48; Rom_1:32; 1Co_7:12, 1Co_7:13). It is also found in I Mace. 1:60; 2 Macc. 11:34, 35. Of them that slew him ( τῶν ἀναιρούν των αὐτόν ). Ἀναιρέω , in the sense of "to kill," is a favorite word of St. Luke's (Luk_22:2; Luk_23:1-56. 32; Act_2:23; Act_5:33, Act_5:36; Act_7:28; Act_9:23, Act_9:24, Act_9:29; Act_10:39; Act_12:2; Act_13:28; Act_16:27; Act_22:20; Act_23:1-35. 15, 21, 27; Act_25:3; Act_26:10); but elsewhere in the New Testament only Mat_2:16 and 2Th_2:8, R.T. It is frequent in the LXX. and also in medical writers in the sense of "taking away" or "removing."

Act_22:21

Send thee forth for send thee, A.V. The natural understanding of the preceding dialogue is that Saul, when bid depart quickly out of Jerusalem because the Jews would not receive his testimony, was unwilling to obey, and pleaded that surely the Jews must listen to him and be convinced, since they were well aware how hot and zealous a partisan of the Jews he had been, and must see that nothing but a great miracle could have converted him. It was the argument of a young and impetuous man, with little experience of the headstrong obstinacy of bigoted men. The Lord cut him short with a peremptory "Depart!" but with the gracious addition, "I will send thee unto the Gentiles"—a commission which is more fully given in Act_26:17, Act_26:18, and which was carried out in his whole life.

Act_22:22

They for then, A.V.; voice for voices, A.V. Unto this word. They could not bear the idea of the Gentiles being admitted into the kingdom of God. It was a blow to their pride of exclusiveness. The leveling-up of the Gentiles seemed to be as intolerable as the leveling-down of themselves, as spoken of e.g. Isa_1:10; Eze_16:45, etc.

Act_22:23

Threw off their garments for east off their clothes, A.V.; east for threw, A.V. Threw off their garments. Either "wild signs of fury, gestures by which they gave to understand that they would gladly accomplish the cry, 'Away with him from the earth!'" (Lunge), tokens of applause and consent at the sentiment of the cry," Lucian, ' De Salt,'); or (so Meyer) signifying that they were ready to stone the culprit (see Act_22:20).

Act_22:24

Bidding for and bade, A.V.; for what cause for wherefore, A.V.; so shouted for cried so, A.V. The chief captain (see Act_21:31, note). The castle (see Act_21:34, note). Examined; ἀνετάζεσθαι , only here and in Act_22:29. In Jdg_6:29 (Codex Alexandrinus) and in the Hist. of Susanna 14 the verb has the simple sense of "inquiring." The classical word for "examining" and especially by torture, is ἐξετάζειν . By scourging ( μάστιξιν ). The μάστιξ was in Latin the flagellum, the m st severe implement of flogging, though even with the lighter virga, the rod of the lictor, slaves and others were beaten to death (usque ad necem). It was not lawful to beat a Roman citizen even with the virga ( ῥάβδος ); Act_16:22, Act_16:35, Act_16:37, notes. The μάστιξ , or scourge, was that with which our Lord was scourged at the bidding of Pilate. Doubtless Lysias had not understood Paul's Hebrew speech, and so had not known what it was which provoked so fierce an uproar among the people.

Act_22:25

When they had tied him up with the thongs for as they bound him with thongs, A.V. When they had tied him up, etc. This does not seem to be a right rendering. Προτείνω can only mean "to stretch out before," or "expose to the action," of anything, when taken in a literal sense; ἱμάς , again, more naturally means the "thong" or lash of a whip or scourge than a thong to bind a man with; indeed, it is thought to be etymologically connected with μάστιξ , Meyer, therefore, rightly understands the passage to mean when they had stretched him on the stake ready to receive the scourging. Is it lawful, etc.? Paul now pleads his privileges as a Roman citizen, just in time to stop the outrage, remembering, no doubt, the terror inspired in the Philippian magistrates when they found they had beaten with rods an uncondemned Roman citizen (see Act_16:38). Uncondemned ( ἀκατακρίτους ); Act_16:37. Only found in these two passages in the New Testament, and nowhere else.

Act_22:26

And when for when, A.V.; it for that, A.V.; to for and told, A.V.; and told him, saying for saying, A.V.; What art thou about to do? for Take heed what thou doest, A.V.

Act_22:27

And for then, A.V; and he said for he said, A.V.

Act_22:28

Citizenship for freedom, A.V; am a Roman for was free, A.V. A great sum ( πολλοῦ κεφαλαίου ). The word is only found here in the New Testament in the sense of a "sum of money," but is so used in classical writers. Citizenship; πολιτεία , for "freedom of the city," in Xenophon, AElian, Polybius, Dion Cassius, etc., and 3 Macc. 3:21. Dion Cassius (9 17) relates that Messaliua, the wife of the Emperor Claudius, used to sell the freedom of the city, and that at first she sold it ( μεγάλων ξρημάτων ) for a very high price, but that afterwards it became very cheap. In all probability Lysias had so purchased it, and in consequence took the name of Claudius. I am a Roman born. It is not known how St. Paul's family acquired the Roman citizenship.

Act_22:29

They then which were about to examine him straightway departed from him for then straightway they departed from him which should have examined him, A.V.; when for after, A.V. Had bound him ( ἧν αὐτὸν δεδεκώς ), as related in Act_21:33. Ἐκέλευσε δεθῆναι : "Facinus est vinciri civem Remanum," Cicero, in 'Verrem,' 5.66 (quoted by Meyer).

Act_22:30

But on for on, A.V.; desiring to know for because he would have known, A.V.; loosed him for loosed him from his bands, A.V. and T.R.; the council for their council, A.V. and T.R.; to come together for to appear, A.V. and T.R. Brought Paul down; from the castle to the council-room below, either to the hall Gazith or to some other place of meeting. Lysias probably still kept Paul a prisoner through the night, on account of the excited state of the people.

HOMILETICS

Act_22:1-30

The apology.

It was a very remarkable promise which our Lord made to his apostles, when, forewarning them that they should be delivered up to councils, and brought before kings and rulers for his sake, he added, "But when they so deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost" (Mar_13:9-11). It is impossible not to see a fulfillment of this promise in St. Paul's apology delivered from the castle stairs at Jerusalem to an infuriated and bloodthirsty mob. A Jewish riot had something terrific in it, something dreaded even by the iron-minded Romans. The features all contorted with passion, the large eyes starting out of their sockets, the savage grinding of the teeth, the fierce cries, the wild throwing of handfuls of dust into the air, the tossing and waving of their garments with an unbridled violence, gave a demoniac aspect to such rioters. Paul had just come out of the thick of such a mob. He had barely escaped with his life, but not without many blows. He had heard his name given to execration, held up to detestation as the author of blasphemies and sacrilege, and as the enemy of his race. And now he was a prisoner in the hands of the heathen masters of his unhappy country. His hands were loaded with chains, and he knew not what dangers were before him. And yet, when he had scarce recovered breath after the struggle for life, we find him with the chains on his wrists, but with unruffled spirit, and admirable composure and self-possession, delivering to his enemies and would-be murderers a speech as gentle, as firm, as calm, as collected, and as logical, as if he had composed and prepared it at leisure in the stillness of his own study, and was addressing it to a congregation of friends and admirers. Must it not have been given to him in that hour what to speak, and how to say it? The great force of this defense lay in its simple statement of facts. The apostle's conduct at each successive stage had flowed naturally and almost inevitably from the circumstances which surrounded him. He had nothing to conceal. Indeed, the circumstances of his early life were well known to his hearers. If his statement was true, how could he have acted differently? He appealed to his fellow-countrymen, his fathers and brothers of the Jewish people, to hear with impartiality the apology which he made. Had he stopped here, maybe his defense would have been accepted. His Hebrew speech, his thoroughly Jewish attitude, his high-minded earnestness, his splendid courage, seem to have wrought to some extent upon his volatile and mobile hearers. But he could not stop there. He had a further message to deliver, and it must be delivered at Jerusalem, the mother Church, not only of the circumcision, but of the whole Gentile world. That message was that Christ was to be preached to the Gentiles, and that Jews and Gentiles were to be henceforth one in Christ. And that message he delivered with chains on his arms, from the midst of a Roman cohort, to the angry crowd beneath him, having obviously one single purpose—to speak the truth, and to do his duty both to God and man. One other remark is called for by this apology. The nature of the case, a defense under false accusation, made it absolutely necessary that the defendant should speak of himself. But in the course of the twenty verses in which he details the several passages in the history of his life which bore upon the accusation, it is impossible to detect one particle of vainglory or of egotism. There are no boastings, nor are there any expressions of an affected humility. There is absolute simplicity. He speaks of himself because he must. And in the same spirit of genuine humility, when it was not necessary, he did not speak of himself. In the remarkable absence of details in all those parts of the Acts of the Apostles where St. Luke does not write as an eyewitness, we have strong evidence that St. Paul did not make his own doings the subject of his conversation with his familiar friends. Had he done so, St. Luke's narrative might have been richer and fuller, but St. Paul greatness would have been diminished, as that of all vain men is, by the desire to appear great. As it is, the apology enables us to enumerate the great apostle's virtues as combining in an extraordinary degree, courage, gentleness, calmness, vigor, humility, high-mindedness, determination, honesty, truth, patriotism, self-forgetfulness, wisdom, eloquence, and a passionate zeal for the glory of Christ and for the salvation of men. (For an illustration of some of these features in the apostle's character, see also 2Co_11:1-33.; 12.; Gal_2:5, Gal_2:11; Eph_3:7, Eph_3:8; 1Ti_1:12,1Ti_1:13, 1Ti_1:16; and throughout the Acts of the Apostles.)

HOMILIES BY W. CLarkson

Act_22:1-22

Argument and prejudice.

We have here—

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

1. That no one could enter into their feelings more perfectly than himself. Was he not a Jew by birth (Act_22:3)? Had he not received a thoroughly Jewish education, at the feet of a Jewish master (Act_22:3)? Had he not been absolutely possessed by a devotedness to the Law, and a corresponding hatred of the new "Way" (Act_22:4)? Had they not the evidence in their own hands of the bitter and unrelenting persecution of which he had been the eager and active agent (Act_22:5)? If, then, he was found advocating this hated "Way," it was not because he did not understand Jewish sympathies, nor because he had always been one of its votaries; quite the contrary.

2. That no one could possibly have weightier reasons for changing his mind than he had. First came a heavenly vision, arresting him in his path of persecution, and forbidding him to continue (Act_22:6-11). Then came a powerful confirmation, in a miracle of healing of which he himself was the subject and of which a most honorable and estimable Jew was the instrument (Act_22:12, Act_22:13); and a further confirmation in the message with which he was charged (Act_22:14-16). Then came a third influence of a powerful character in the shape of another manifestation, and a command, against which he vainly strove, to go out and work among the Gentiles (Act_22:18-21).

II. A SENSELESS AND SUICIDAL EXASPERATION. (Act_22:22, Act_22:23.) Such was the violent antipathy in the minds of his audience to any fellowship with the Gentile world that all Paul's arguments went for nothing. This was such an opportunity as was little likely to recur, of having the facts of the case placed plainly and forcibly before their minds; it was a day of grace to them. But so utterly prejudiced were they that one word filled them with a senseless exasperation which stole from them the golden chance they had of learning the truth, and which riveted the chains of error and exclusiveness they wore upon their souls.

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

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

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

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

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

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

(1) they aggravate their guilt; and

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

Act_22:14, Act_22:15

"The will of God in Christ Jesus concerning us."

I. DIVINE ELECTION. "The God of our fathers hath chosen thee" (Act_22:14). It will always be a difficulty to know what to think of the electing grace of God. But we are on safe ground when we say:

1. That God desires the well-being of every member of his human family. We may surely argue that it must be so; we may boldly affirm that it is so. Is it not written that God is one "who will have all men to be saved, and to come unto the knowledge of the truth" (1Ti_2:4; see Eze_18:23; Eze_33:11; 2Pe_3:9).

2. That he bestows special favors and privileges on some men; to some as not to others he gives intellectual faculty, material resources, educational advantages, domestic influences, providential guidance, knowledge of Christian truth in its purity and integrity, etc. These he "elects," or "chooses;" on them he confers distinguishing goodness.

II. A VISION OF THE RIGHTEOUS SAVIOR. "That thou shouldest … see that Just One, and shouldest hear the voice of his mouth" (Act_22:14). To Saul there was vouchsafed a very special and peculiar manifestation of the risen Lord. In such wise as we do not, he saw the Just One himself and heard his voice. But Christ does present himself now to the sons of men, and he manifests himself as the Just One, as the Lord of righteousness. By a spiritual act we recognize Jesus Christ as:

1. That Being who is in himself the Holy and Righteous One, in whom is no trace of sin.

2. That Divine One who summons us to a new life of holiness and sacred service.

3. That Just One who, by his atoning death, has made the way open to our immediate justification, who has made it possible for us to attain to "the righteousness which is of God by faith" (Php_3:9). In the presence of him, the Just One, we are filled with shame; but by faith in his finished work we have acceptance with God and are accounted righteous (or, just) in his sight; and we yield ourselves to him and his service that his righteousness may be reproduced in us and in our human lives. Thus we come to do—

III. THAT WORK OF MAN WHICH IS THE WILL OF GOD. Paul was to "know his will" (Act_22:14), and was to do that will by the accomplishment of his life-work, viz. by "being his witness unto all men." This, too, in our way and measure is to be our lifework, even as it was our Lord's (Joh_18:37). We are to bear witness of Christian truth by

(1) exemplary behavior;

(2) a devout and generous spirit;

(3) the word of testimony and exhortation,

this latter is to be experimental, such as is suggested by our own actual experience. Every Christian life is a failure if it be not an epistle read and known of all who are there to read it.—C.

Act_22:23-30

The earthly and the heavenly citizenship.

The most interesting and the most distinctively Christian truth contained in this passage is that which we gain by contrasting the citizenship of ancient Rome with that of the kingdom of Christ. But we may also let these verses remind us of—

I. THE INHUMANITY OF HEATHENISM. "The chief captain … bade that he should be examined by scourging; that he might know," etc. (Act_22:24). What an inhuman and brutal procedure to extract evidence or confession by scourging—by cruel, relentless laceration of the body! It is painful to think how, in this as in many another respect, departure from God meant distance from all justice and benignity. It is, indeed, all too true that pagan law passed on many of its usages to Christian legislature, and that down to even recent times harsh and stern things have dishonored the statute-books of Christian lands; but these have been

(1) diametrically opposed to the spirit of Jesus Christ,

(2) implicitly condemned by his words, and

(3) have been (or are being) disowned and disestablished by his followers.

II. THE EXCELLENCY OF HUMAN LAW AND DISCIPLINE. Utterly defective as Roman law was, it shone in brilliant contrast with Jewish frenzy. How pitiable, not to say contemptible, the crowd crying out, rending their clothes, flinging dust in the air, in their uncontrollable passion (Act_22:23)! Excellent, indeed, as compared with this, the rate custody of the Roman soldiery (Act_22:24), the immediate regard paid to his claim of citizenship (Act_22:26-29), the determination of the chief captain to bring Paul before the council in a legitimate and orderly way (Act_22:30). With all defects and severities, law and discipline are immeasurably superior to the violent excitements of an incensate and ungovernable mob.

III. THE RECTITUDE OF CLAIMING INDIVIDUAL RIGHTS. The man who is perpetually asserting his rights is a man as far, in spirit, from the likeness of Jesus Christ as he is far, in fact, from the enjoyment of the esteem of man. God blesses him as little as man loves him. But obviously there are times when it is not only our right but our duty to assert our claims. Paul did so here (Act_22:25), and most justifiably; there was no reason why he should suffer and be weakened by suffering when he could escape by making a lawful claim. We do well to be self-assertive so long as we do not acquire the spirit of selfishness and do not give the impression of being self-centered. We do well, when we act thus with a distinct view to the benefit of others, to our own spiritual well-being, or to the extension of the kingdom of Christ.

IV. THE EARTHLY AND HEAVENLY CITIZENSHIP. (Act_22:27, Act_22:28.) Paul acceded to the citizenship in virtue of his birth; he was free born. The chief captain obtained it by purchase. Others gained it by valuable military or civil service, or by favor of some illustrious man. Entrance into the kingdom of God cannot be gained thus.

(1) Not by birth (Joh_1:13),

(2) nor by purchase (Act_8:20),

(3) nor by the favor of man (Joh_1:13),

(4) nor by meritorious behavior (Eph_2:9),

do we become citizens of the spiritual kingdom and heirs of eternal life. It is rather by the influence of the Spirit of God upon and within us (Joh_3:5), and by our appropriate and corresponding action in response—by penitence of spirit and humble faith in a Divine Savior (Act_20:21), that we become true subjects of the great King, and have our names entered on that blessed roll which is the Book of Life.—C.

HOMILIES BY E. JOHNSON

Act_22:1-21

Paul's self-defense before the Jews.

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

I. THE PERIOD BEFORE CONVERSION. (Act_22:3-5.) He speaks throughout of himself; but in the background of his thought is the providence and the grace of Him who had called him out from darkness into his marvelous light. He was a Jew, strictly educated in the Law, and a zealot for God. And yet a persecutor. A lesson for us all against the over-valuation of learning and of orthodoxy. He had tried the way of zealotry and persecution, as Luther had tried that of monkery, sincerely seeking salvation, but without success. The memory of his earlier time is one mingled with thankfulness and penitence, as indeed all our memories must be. In his good education and in his unhappy errors he could trace the hand of God. Boasting is in every case excluded.

II. HIS CONVERSION. (Act_22:6-15.)

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

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

III. HIS COMMISSION. (Act_22:17-21.) He is praying in the temple, his soul overwhelmed by the weight of those Divine communications. The voice says, "Hasten, and go quickly out of Jerusalem!" Paul meets the call with reluctance. This struggle is among the incidents of the strife of the Spirit of God with our spirit. We would stay when he bids to go. "Lord, I will follow thee, but—" Sometimes it is fear, as in Jonah's case; sometimes it is modesty, as with Moses and Jeremiah; or conscientiousness, as with Peter (Act_10:14); or compassion, as with Abraham at Sodom, and Paul with Israel. Over against all our buts stands the firm command of God, "Go hence!" Only he who overcomes his hesitation in full trust in the perfect right and wisdom of that command will be enabled by-and-by to say, "He has done all things well."—J.

Act_22:22-29

Damager and deliverance.

At length the latent envy of the Jewish audience breaks forth. "Away with such a man from the earth!"

I. DANGER INCURRED IN WITNESS FOR THE TRUTH, (Act_22:22-27.) The wild force of fanaticism has to be encountered again and again. These scenes are a warning against fostering it. It dishonors God, under the pretext of jealousy for his honor; ill treats the innocent; disgraces itself, turning men into wild beasts.

II. DIVINE DELIVERANCE OF THE SERVANT OF GOD.

1. It is brought about by the right feeling of the Roman captain, together with the civil privileges of the apostle. And he obtains a new opportunity for self-justification.

2. It tends to illustrate his character. The violence offered to him elicits a gentle and lowly reply (Act_22:25; Joh_18:23). Outwardly ill treated, he remains inwardly unhurt. Momentarily trodden in the dust, he rises to eternal honors.

III. THE NOBILITY OF THE CHILDREN OF GOD. It is acquired by the new birth. It is sealed by the Spirit of God. It is proved by trial, conflict, and affliction. It appears in full glory in the heavenly state. Their privileges are—exemption from fear in the presence of the powers of this world; inviolate safety from the violence of evil men; independence of the judgment of the world. "Now are we the sons of God, and it doth not yet appear what we shall be."—J.

Act_22:30

Act_23:11.

Paul before the high council.

I. THE SIMPLICITY AND SINCERITY OF A GOOD CONSCIENCE.

1. This gives manly courage and confidence.

2. It acts as a touchstone upon his foes, exposing their injustice, bringing those passionate and unfair in spirit to light. Ananias's answer to Paul's dignified statement is a blow on the mouth.

3. At the same time, it imparts childlike humility. Great was the provocation to a high spirit like that of Paul. His first passionate answer contrasts with that of Jesus on the same occasion (Joh_8:23). But on the remonstrance of the bystanders, he apologizes for the exclamation. Either he did not recognize Ananias for the presiding high priest; or, recognizing, he meant to intimate that, while he had all respect for the office, he had none for the person who thus abused it. "If Paul," says Luther, "thus assails the priest who was ordained according to the Law of Moses, why should! dread to assail the painted bishops and ghosts who come from the pope, without any command from God and man?"

4. Self-possession and prudence, with sincerity (Act_23:6). Paul is the sheep among the wolves (Mat_10:16). There was both tact and truth in this confession. He was a Pharisee by birth and education, and also by present position, as he upheld the authority of the Divine Law in opposition to the frivolity of the Sadducees. That was the common ground on which he and the Pharisees Stood. Paul says what is simply true. It is only self-control, sincerity, and simplicity which can give tree firmness and consistency.

II. THE INCONSISTENCIES OF DISHONESTY. (Act_23:7, etc.) There was a split in the assembly, occasioned by Paul's confession. It is a picture of what is ever going on in the world. Sects and parties fall asunder, and make free space and passage for the truth of God. Party spirit drew the Pharisees over to Paul; yet God's wisdom reaches its end by this means. He makes the wrath of man to praise him. The Roman officer takes, as usual, the part of an indifferentist, and orders the removal of the prisoner. Thus the contending parties are silenced, and their objects are defeated by their own passion and violence, while the cause of right prevails.

III. THE VOICE FROM HEAVEN. Great need brings great comfort. God is content with the witness he has borne. Greater than the trials from foes are those which arise from the self-doubts of a sensitive conscience. Have we said and done our best? The disappointment of the result reflects itself in the trouble of the conscience. But the results are not of our command; the purpose is. We cannot command success; but we may deserve it, and enjoy the testimony of a good conscience. The "comfort wherewith I am comforted of God." It compensates for the unjust judgment of the world; for the insults to one's office; for the griefs of self-condemnation. Above all, it strengthens for the conflicts of the future. It is a laurel on the brow of the hero of God, the word: "Thou shalt bear witness again." Henceforward the apostolic history turns upon the witness which Paul is to fulfill at Rome. Lessons: The true Christian witness must have, first of all, the good conscience within his breast. The violence of the foes of truth will then be a certificate in his favor; he will enjoy the sympathy of the honest and unprejudiced on earth, and the assurance of the Divine Judge in heaven.—J.

HOMILIES BY R.A. REDFORD

Act_22:1-21

Paul's defense of himself to the people.

I. THE CIRCUMSTANCES.

1. On the castle stairs.

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

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

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

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

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

Act_22:22-30

Rescue of the prisoner and reference of his cause to the Jewish Sanhedrim.

Notice—

I. THE POWER OF PREJUDICE. The very word "Gentile" exasperates Jews, yet they were separated from Gentiles, not to hate them, but to save them.

II. The close connection between IGNORANCE AND VIOLENCE. Knowledge helps patience; patience promotes knowledge.

III. THE CRUELTY OF POWER when it is exercised without righteousness. Torture was at once a confession of weakness and a violation of the rights of man. Law can need no cruelty to support it. It must be based upon truth and benevolence, or it is not righteous law. While the noisy tumult of the mob showed the corrupt state of the Jewish nation, the scene in the castle revealed the imperfection and worthlessness of mere human rule. Both facts were the cries of the world for the kingdom of God.

IV. THE INFLUENCE OF TRUE RELIGION in enlightening the mind, calming the feelings, strengthening the will, and preparing the man for trials. The example of Paul one of exalted self-possession and heroism, together with astonishing intelligence and discernment of character. The thought of using his Roman citizenship at that moment was doubtless a suggestion of God's Spirit.

V. PROVIDENCE in the government of the world. The Roman state needed to prepare the way for the gospel. The two citizenships—of the earthly kingdom, of the heavenly, compared in the two men, Lysias and Paul. Little the parents of the apostle could have anticipated how that Roman privilege would work into his history. We should give our children all we can to prepare them for future life. Grace and providence work together. The world's alarm opens the way for the gospel.

VI. THE REAL CONFLICT, not between Christianity and political power, but between true and false religion. The chief priests and the council face to face with the representative of Christ. A corrupted Judaism must be swept out of the way. After that is done, then Christianity will be ready for its still greater mission to evangelize the whole world, beginning with the Roman empire. The three parties represented—the Christian, the rabbinical, the heathen.—R.

HOMILIES BY P.C. BARKER

Act_22:1

A model self-defense.

We enter in this chapter on matter which is to some degree repetition (Act_9:1-43.). The repetition is valuable for several reasons. It both adds and omits some particulars. It gives us Paul's own version in his own words, instead of what must still have been essentially his own version, but which was probably rehearsed in the historian's words. It gives us the advantage also of comparison in those parts which exhibit slight differences, and we gain a fuller impression of Paul's experience. We may imagine that Paul bad been almost tremblingly anxious the past hour or two for this opportunity; and the moment that the lashed and angry waves were hushed was a proud moment for him had he been merely the human orator, but much rather a prized moment as he was the Christian orator. He has heard wild and baseless accusations passionately hurled at him, and just so long as might were right, he might be supposed to hold himself answerable to unjust earthly judges, as well as to the one true Judge and one merciful Master. But beyond a doubt something else than personal defense was in his heart, and his eye spied a grand opportunity. For this "defense" it may be claimed that it is—

I. THE DEFENSE OF A MAN. For:

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

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

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

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

II. THE DEFENSE OF A CHRISTIAN. For:

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

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

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

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

Act_22:1-22

The testimony of religious experience.

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

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

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

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

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

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

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

Act_22:14

"That Just One."

Paul here quotes from Ananias a term used to designate Jesus Christ. Its Scripture history as applied to Christ, and its significance as touching some of the deepest aspects of Christ's relations to humanity, are very worthy of some fixed attention. Notice—

I. THE SCRIPTURE HISTORY OF THE EPITHET, "THAT JUST ONE," AS APPLIED TO CHRIST. Six occasions in the historical portions of the New Testament illustrate its use, namely, when it comes from the lips of Pilate's wife and afterwards of Pilate (Mat_27:19, Mat_27:24); from the lips of the Roman centurion (Luk_23:47); of Peter (Act_3:14); of Stephen (Act_7:52); and of Ananias in the special quotation of Paul now (Act_22:14). These testimonies are noticeable for the directness of their language, for the special identification of Christ as "this just Man," or "that just Man," or "the