Verse-by-Verse Bible Commentary
Acts 22:14

Clarke's Commentary

Verse Acts 22:14. And see that Just One — The Lord Jesus, called the Just One, in opposition to the Jews, who crucified him as a malefactor: Acts 7:52; Acts 7:52. This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus.

Bridgeway Bible Commentary

Paul’s reply to the crowd (21:37-22:29)

By his command of the situation, Paul showed much physical courage and mental alertness. One minute he was snatched from a violent death, the next he was able to address a mob of wildly excited Jews who were screaming for his blood. He spoke with such power that a rioting crowd of would-be murderers listened to him in silence (37-40).
Paul wanted to show that he was a zealous Jew, called by God to serve him. He told of his Jewish upbringing and education, and of his religious zeal in persecuting those he thought to be law-breakers (22:1-5). But then the risen Jesus intervened and he became a believer (6-11). Through the announcement of a respected and law-abiding Jew named Ananias, he learnt of God’s purpose for him to take the gospel to people everywhere (12-16). Above all he wanted his own people, the Jews, to hear the gospel, and only when they rejected it did God send him to preach it among the Gentiles (17-21).
As soon as Paul mentioned his mission to the Gentiles, uproar broke out afresh. All Paul’s speech and all the crowd’s shouting were in Aramaic, which the Roman commander probably could not understand. So he decided there was only one way to find out the truth, and that was by flogging (22-24). When Paul told the soldiers that he was a Roman citizen, they quickly untied him. They knew how close they themselves had come to being law-breakers (25-29).

Coffman's Commentaries on the Bible

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.

Barnes' Notes on the Whole Bible

Shouldest know his will - His will in the plan of salvation, and in regard to your future life.

And see that Just One - The Messiah. See the notes on Acts 3:14. As Paul was to be an apostle, and as it was the special office of an apostle to bear witness to the person and deeds of the Lord Jesus (see the notes on Acts 1:21-22), it was necessary that he should see him, that thus he might be a competent witness of his resurrection.

Shouldest hear the voice of his mouth - Shouldst hear and obey his commands.

Calvin's Commentary on the Bible

−

14.The God of our fathers. As nothing is more fit to provoke us joyfully to go forward toward God, than when we know that God doth prevent us with his free goodness, that he may call us back from destruction to life; so Ananias beginneth here. God, saith he, hath ordained thee to know his will. For by this means Paul is taught that God had respect unto him at such time as he went astray, and was altogether an enemy to his own salvation; and so God’s predestination doth abolish all preparations which sophisters imagine, as if man did prevent God’s grace by his own free will. In calling him the God of the fathers, he reneweth the remembrance of the promises, that the Jews may know that the new calling of Paul is joined with them, and that those fall not away from the law who pass over unto Christ. Therefore Paul confirmeth that by these words which he avouched before in his own person, that he had not made any departure from the God of Abraham, whom the Jews had in times past worshipped, but that he continueth in the ancient worship which the fathers did use, which he had learned out of the law. −

Wherefore, when the question is about religion, let us learn by the example of Paul, not to imagine any new God, (as the Papists and Mahometans have done, and as all heretics use to do) but let us retain that God who hath revealed himself in times past to the fathers, both by the law, and also by diverse oracles. This is that antiquity wherein we must remain, and not in that whereof the Papists boast in vain, who have invented to themselves a strange God, seeing they have forsaken the lawful fathers. −

The same is to be said at this day of the Jews, whose religion, seeing it disagreeth with the law and the prophets, their God must also be degenerate and feigned. For he who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his Son, that he may now be called by his own name, − ⁽⁵⁰⁶⁾ or title, the Father of Christ. Therefore, he which rejecteth the Son hath not the Father, who cannot be separated from him. And Ananias saith, that it cometh to pass, through the free election of God, that the truth of the gospel doth now appear to Paul; whereupon it followeth, that he did not attain unto this by his own industry, which the experience of the thing did also declare. For nothing was more stubborn than Paul until Christ did tame him. And if we desire to know the cause and beginning, Ananias calleth us back unto the counsel of God, whereby he was appointed and ordained; and assuredly it is a more precious thing to know the will of God, than that men can attain unto it by their own industry. − ⁽⁵⁰⁷⁾ That which Ananias affirmeth of Paul ought to be translated unto all, that the treasure of faith is not common to all; − ⁽⁵⁰⁸⁾ but it is offered peculiarly to the elect. Furthermore, it appeareth more plainly by the next member what this will of God is. For God spake at sundry times and many ways by his prophets, but last of all, he revealed and made known his will and himself wholly in his Son ( Hebrews 1:1). −

To see the Just. Seeing all the Greek books − ⁽⁵⁰⁹⁾ in a manner agree together in the masculine gender, I wonder why Erasmus would rather translate it in the neuter, Which is Just; which sense the readers see to be cold and far let [fetched]. Therefore, I do not doubt but that Just is taken in this place for Christ; and the text runneth very finely − ⁽⁵¹⁰⁾ thus, because it followeth immediately after, and hear a voice from his mouth. And it is certain that all the godly and holy men did most of all desire that they might see Christ. Thence flowed that confession of Simeon, −

“Lord, now lettest thou thy servant depart in peace; because mine eyes have seen thy salvation,” ( Luke 2:29). −

Therefore this seeing, which godly kings and prophets did most earnestly desire, as Christ himself doth witness, ( Luke 10:24) is not without cause extolled as a singular benefit of God. But because the sight of the eyes should profit little or nothing, which we know was to many deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause why God did vouchsafe Paul of so great honor, to wit, that he might be to his Son a public witness; and he doth so prepare him, that he may learn not only for himself alone, − ⁽⁵¹¹⁾ but that he may have so much the more care to profit, because he shall be the teacher of all the whole Church. −

(506) −

“ Proprio elogio,” by the proper title.

(507) −

“ Suo marte,” by their own strength.

(508) −

“ Non esse omnibus promiscue expositum,” is not set before all promiscuously.

(509) −

“ Graeci codices,” the Greek manuscripts.

(510) −

“ Concinne,” elegantly, appositely.

(511) −

“ Privatim,” privately.

Smith's Bible Commentary

Shall we turn in our Bibles now to the twenty-second chapter of Acts. Pick up on Paul where we left him last week in that very dramatic moment. Paul in spite of repeated warnings from the Holy Spirit has returned to Jerusalem where he has received a very cool reception from the church and a very stern reception by the Jews. For while he was in the temple minding his own business, not doing anything to disturb anyone, going through the rite of purification according to the Jewish law in order that he might celebrate the feast of Pentecost that year, some of the Jews from Asia, when they saw him there, were incensed because they have been following Paul all over Asia trying to undo the work that he was doing among the Gentiles.

And they began to cry out, "Men and brethren, this is that fellow we've been telling you about, who among all of the Gentiles has been preaching salvation and all." And so the Jews grabbed hold of Paul and were endeavoring to beat him to death. And someone reported to the Roman guard up at the Antonio Fortress that there was a raucous going on down in the temple mount and the Antonio Fortress was actually a part of the temple mount area. It was at the northwest corner of the temple mount area. Steps came right down to the temple mount.

During the feast they always had extra soldiers there because that was the time when people's emotions were apt to become inflamed and the time of rebellion against Rome. So they always brought in extra soldiers at that time. And so a captain of the guard with some of the soldiers came running from the Antonio Fortress down onto the temple mount where they by force took Paul from the angry mob who were endeavoring to beat him to death. They bound him with two chains and brought him back to the steps of the Antonio Fortress. As they were going up the steps, Paul said to the captain of the guard, "Would you grant me permission to speak to these people?" He was surprised that Paul spoke in Greek to him and he said, "Do you speak Greek? Aren't you that Egyptian that led a rebellion here a while back?"

Paul said, "No, I'm a citizen of Tarsus." An important city. So he said, "Go ahead and speak." So Paul beckoned with his hand to the angry mob of Jews that had followed them on up to the Antonio Fortress. And standing there on the porch, he began to address the Jews.

This was something that Paul had been longing to do ever since he found Jesus Christ. Paul felt that having an understanding of the Jew, being one, understanding their zeal, understanding their desire to persecute Jesus Christ, he felt sure that he could convince them of the truth of Jesus Christ. And so this was Paul's great moment, the moment he had been looking forward to, the moment that he had been pushing and pressing.

I think that it is possible for us to just push our way into situations that the Lord hasn't necessarily called us into. There are some people who just have that kind of a tendency to just push themselves in to what they desire. "I'm going to get there no matter what it costs. I'm going to do it." And so Paul is here. I don't know if he's here by the will of God or here by the will of Paul at this point. When Paul was on his way back to Jerusalem, the Holy Spirit was warning him not to go every place he would stop. He said to the elders at Ephesus, "I don't know what awaits me, except I know everywhere I go, the Holy Spirit warns me that there are bonds and afflictions awaiting me there."

And when he came to the city of Tyre and met together with the church, there was a word of prophecy and the Spirit again told Paul, "Don't go to Jerusalem." When he came to the house of Philip in Caesarea, Agabus the prophet came down from Jerusalem. One of the recognized prophets in the church in Jerusalem, took Paul's girdle and tied himself up and said, "So is the man to be bound who owns this girdle when he gets to Jerusalem." And so they were trying to dissuade Paul from going, but he was determined. It would seem that perhaps even the Holy Spirit was seeking to dissuade Paul. I could not say for sure. It would be presumptuous of me to say it wasn't God's will that he go to Jerusalem. But at least there is that possibility to consider. It is always a sad thing when my will is in conflict with God's will. It's even sadder when I push my own will over God's.

Paul is standing there, though this is his desire. This is his lifelong ambition, that is, Christian life-long. And so we left him last week beckoning with his hand to the people and a great silence coming over the people and him beginning now to speak to them in their Hebrew tongue. To the captain he spoke in Greek. Now to the people he's going to speak to them in their Hebrew tongue. Chapter twenty-two begins Paul's impassioned plea to his brethren.

Men, brethren, and fathers, hear my defense ( Acts 22:1 )

The word defense in the Greek is apologia and that is why the argument for the Christian faith is often called apologetics. It comes from this particular word, and you've heard of apologetics. It has its origin in this Greek word apologia that is translated here defense.

which I make unto you. (And when they heard that he was speaking in the Hebrew tongue to them, they kept even more silent: and he said,) I am verily a man which am a Jew, I was born in Tarsus, a city in Cilicia, yet I was brought up in this city at the feet of Gamaliel ( Acts 22:1-3 ),

Gamaliel was one of the highly respected Jewish rabbis of that day. In fact, probably the most highly respected Jewish rabbi of that day. The Scripture mentions Gamaliel on one other occasion, and that is, when in the early church history they were seeking to silence the witness of the apostles and Gamaliel stood up and he said, "Now let's be careful what we do. There have been other sects arise and they dissipated at the death of their leader. Now that this leader is dead, it's apt to dissipate. So I suggest that we just let it alone, for if it is not of God, it will just disappear. If it is of God, then we would find ourselves to be fighting against God." And so that sagacious advice by Gamaliel was followed by the Sanhedrin which gave the church a bit more toleration in the proclaiming of their message in its very early history.

Gamaliel has written concerning Paul as a student. Gamaliel said of Paul that he had only one difficulty with him as a student, and that was keeping him supplied with enough books. Paul was just a real bookworm of sorts and as a student, was an avid reader. And so Gamaliel's only problem was keeping him supplied with the books. Paul here speaks of his early training at the feet of Gamaliel.

and I was taught according to the perfect manner of the law of our fathers, and was zealous toward God, as ye all are this day ( Acts 22:3 ).

Paul is seeking to identify with them and letting them identify with him. "Men, brethren, I know what it's all about. I know your zeal for God. I was just in the same place you are. I'm a Jew. I sat at the feet of Gamaliel."

And I persecuted this way unto the death ( Acts 22:4 ),

Or those who walked in this way, I persecuted them to death.

binding and delivering them into prisons both men and women. And also the high priest doth bear me witness, and all of the estate of the elders: from whom also I received letters unto the brethren, and I went to Damascus, to bring them which were there bound unto Jerusalem, to be punished. And it came to pass, that, as I made my journey, and was come near to Damascus about noon, suddenly there shone from heaven a great light round about me. And I fell to the ground, and I 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. And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me ( Acts 22:4-9 ).

In another accounting of this, it said that they did not hear the voice and people then imagine a discrepancy in the Bible. There are a couple of Greek words employed. One is phone, which is the phonetics which is used here. They did not hear the phone, that is, they heard the sound of the voice but they didn't hear the phonetics. They didn't hear the word. They did not understand what the voice was saying to Paul. And that is what is being declared here. They heard the sound of the voice but did not understand the voice that spoke to Paul.

And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all of the things which are appointed for thee to do ( Acts 22:10 ).

I think that here we have an interesting point that we should bring out again as far as the leading of God in our lives, and that is, that God usually leads us just one step at a time. We brought this out when we were in the earlier part of the book of Acts when Philip was in Samaria holding a successful revival and the Spirit said unto him, "Go down to Gaza" (which is desert). Didn't give him any further instruction until he got to Gaza, and then the Lord gave him the next step.

We so often want God to spell out the whole thing. We're not willing to walk by faith. We want God to spell out the entire mission, tell us everything that's going to be transpiring all the way along. And probably so that I can choose whether or not I want to do it. But when you are a servant of the Lord, you take the orders one step at a time if that's the way the Lord gives them.

When Peter was on the housetop in prayer at the house of Simon the tanner, and the Lord spoke to him and He said that, "There are men at the gate that have been sent for you. Now go with them asking no questions." The Lord didn't tell him what He had in store. "That's all the further you get at this point, Peter."

God leads us so often just one step at a time. But often I hesitate to take that first step and I just continue to say, "Oh Lord, now show me Your will. Oh God, I want Your will to be done in my life." God doesn't give us step two until we've taken step one. After you've taken step one, then God will give you step two.

God said to Abraham, "Get out of the land of your fathers and journey to a land that I will show you." So by faith, Abraham left the land of his fathers not knowing where he was going. Now that's real faith. "God just told me, 'Get out.'" "Where you going?" "I don't know." "Why are you leaving?" "God told me to leave." "But where are you going?" "I don't know." "Man, that doesn't make sense." It does if you're a servant of God and you're getting your orders from Him. He'll give you step two when you've taken step one.

And so we must step out in faith. If God has given us step one, then step out in faith. Take that which you understand and know at this point and when you get there, God will give you the next step. He leads us step by step. The will of God is usually a progressive revelation to each of our hearts. It is a continuing progressive revelation.

I would prefer that God didn't do it that way, because I don't really enjoy walking by faith. I trust much more in my intellect and understanding than I do faith. And so I would prefer that God would just lay the whole thing out in advance so I'd know each step and each turn that was going to come in the road. But God hasn't seen fit to lead me that way; He just says, "Go to Damascus and then I'll show you there. Take step one, then you will receive step two." The progressive revelation of God's will to our lives. Because God wants us to walk by faith. For "without faith, it is impossible to please God" ( Hebrews 11:6 ).

"Arise, go to Damascus, and there you'll get step two. It will be told you what is appointed for you to do."

So when I could not see for the glory of that light ( Acts 22:11 ),

This brilliant light blinded Paul for a period of time.

I was led by the hand of them that were with me, and I came unto Damascus. And there was a man by the name of Ananias, who was a devout man according to the law ( Acts 22:11-12 ),

He was just like you guys.

and he had a good report of all of the Jews which dwelt there ( Acts 22:12 ),

Paul is building up Ananias now. He's not some renegade; he is a man who was devout and of good reputation among the Jews there in Damascus.

And he came to me, and he stood, and said unto me, Brother Saul, receive your sight. And the same hour I looked up upon him. And he said, The God of our fathers has chosen you, that you should know his will, and see that Just [or that righteous] One ( Acts 22:13-14 ),

Paul saw Jesus there on the road to Damascus. Paul, as he is giving the list of those who had seen the resurrected Christ, talks about His appearance to Mary, then to the disciples, then to over 500 people at one time. And then Paul said, "And finally unto me as one born out of due season." And when he is giving his proof for apostleship or for the right of being called an apostle, he said, "Have I not seen the risen Lord?" Ananias said, "God has chosen you."

When Paul is writing his letter to the Ephesians, and he begins in chapter one after his opening greeting, he began saying, "Thanks be unto God and the Father of our Lord Jesus Christ who has blessed us with all spiritual blessings in Christ in heavenly places" ( Ephesians 1:3 ). The top of the list of Paul's thanksgiving list to God for the wonderful things that God had done, for all of the spiritual blessings he had received, the very top of the list, Paul put having been chosen in Him before the foundations of the world. That headed the list of Paul's thanksgiving, and probably should be the head of all of our list, if we really understand what it means to be chosen of God.

Now here Ananias is declaring this to Paul. "God chose you, Paul." Jesus said to His disciples, "Ye have not chosen Me, but I have chosen you" ( John 15:16 ). So Paul writing to the saints declares that we've been chosen in Him before the foundations of the world. You see, if the Lord didn't choose me, then everything else would be totally wasted. How grateful I am that God chose me. "The God of our Fathers has chosen you, that you should know His will and see that Just One,"

and should hear the voice of his mouth ( Acts 22:14 ).

So Paul, there on the road, God chose him. And Paul realized the grace of God in choosing him because when Paul was chosen, he was breathing out murders, threats against the church. He was highly incensed against Christianity, against Jesus Christ. And yet the Lord chose him that he should not only see Jesus, but that he should hear his voice.

For you shall be his witness unto all men of what you have seen and heard. And now why do you tarry? arise, and be baptized, and wash away your sins, calling on the name of the Lord ( Acts 22:15-16 ).

So Paul, to these Jews, is recounting to them his own personal experience of meeting the risen Christ. "I know the way you're thinking; I understand your attitudes. I was where you are. I also persecuted the church, putting to death those that walked in this way. And I was on my way to Damascus to imprison those who called upon the name of the Lord when the Lord apprehended me."

And it came to pass, that, when I came again to Jerusalem ( Acts 22:17 ),

It sounded like, from the text here, that Paul returned immediately to Jerusalem from Damascus, but that was not so. He stayed in Damascus for a short period of time, but then he went out into the desert. He went out into Arabia, and there he spent close to three years as God revealed to Paul during that period God's will for Paul's life as God corrected his whole understanding of the Old Testament scriptures. Paul returned from Arabia to Damascus, began to preach Christ boldly in the synagogues, got the Jews all upset who decided to kill him. So his friends let him down over the wall in a basket so he could escape from Damascus, because the Jews were waiting at the gate of the city to ambush him when he went to leave. And so he came down to Jerusalem, but that was some three years later. But Luke passes it all over, leaves a lot of the history absent, and perhaps Paul did in his witness here. "And it came to pass, that, when I was come again to Jerusalem,"

even while I prayed in the temple, I was in a trance ( Acts 22:17 );

There are other places where a trance-like state is mentioned by those in prayer. And it was in this state that they received visions and that they received the voice of the Lord speaking to their hearts. I understand what a trance is by definition. To my knowledge, I have never been in a trance. That's not to say that I am opposed to being in a trance. I'm open to anything God wants to do in any way God wants to speak to me. If God would want to put me in a trance and show me a vision or speak to me in a trance, I think that would be absolutely exciting. And the Lord knows I'm open to that if that's what He wants.

However, the Lord does speak to me quite often; He speaks to me through His Word. And I get just blessed beyond measure as God speaks to me right out of His Word. Again, I'm not opposed to visions, dreams, or trances. I am really open to them and I would frankly admit that I would enjoy such an experience. I would find it quite exciting indeed. Lord, You heard that now. But as yet, I have not experienced it. But that's not to say that a person can't experience it or any experience would be invalid. I do not believe that. However, any experience that I have must be subservient to the Word of God. Paul said, "If I or an angel from heaven preach unto you any other gospel than that which you have already received, let him be anathema, let him be accursed" ( Galatians 1:8 ).

I mentioned a while back about some guy that used to send out these things on visions where he has this packet of all of these amazing visions and revelations that God has given him. This guy has these for sale, $5.95 special, or $9.95 pack, or $14.95 for the whole caboodle. He built a million dollar church in Phoenix off of the gullible people who sent him for these little vision packets. But would you believe, this last week I got a card from the guy and he's still in business? I haven't heard from him for fourteen years. But Neil Frisbie is still getting visions of very interesting and exciting things, and they're still packed in $5.95, $9.95 and $14.95 packages. "Learn what God . . . " "It's better than the Kiplinger Letters. Cheaper!"

Years ago when I was getting almost on a weekly basis these little advertising flyers of the man's visions, I would look at them and then throw them away. But one day, as I was on my way to a luncheon appointment, running a little late, I stopped by the church, and that was the first little church over on Church Street in Costa Mesa where we had a box out there. And I stopped by and pulled the mail out of the box and started off. And here was one of these Neil Frisbie flyers and so I wadded the thing up and tossed aside. And then I stopped, and I said, "Lord, now I want to be open to You. I don't want to have a closed mind to everything. I hate being a cynic, though I have to admit that I am cynical about anybody who packages visions and sells them. But Lord, if this man has something to say that I should know or hear, I'll venture for the $5.95 pack. That's not too much, I can spring for that." And the Lord spoke to my heart (not in a trance, just straight, I haven't had any trance yet), He spoke to my heart His word, Jeremiah: "If a prophet hath a dream, let him tell his dream; but he that hath my word, let him speak my word faithfully. For what is the chaff to the wheat? saith the LORD" ( Jeremiah 23:28 ). I got so excited when the Lord spoke to me that scripture, I pulled off the road because it was dangerous to drive in that condition. And it was just a time of rejoicing in the fact that God has given me His Word. All that we need for life and for godliness is right here, according to Peter.

So any vision or dream or trance experience that I may have, and if I should come to you next Sunday night and say, "Folks, let me tell you, it happened. This last week, it happened. Went home Sunday night and as I laid down, I went into a trance and all these colors began to merge and then I began to see." And I began to reveal to you some dream or trance or vision that I had, if it was not in complete keeping with the Word of God, then I should be accursed. Secondly, if you would get more excited about that than you do the Word of God, then there's something wrong with your experience, because I'm giving you chaff, this is the wheat. Did you get that? "If a prophet dreams a dream, let him tell his dream; but he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD" ( Jeremiah 23:38 ). Don't set aside the wheat for chaff.

What can you say about chaff? Have you ever tried to swallow it? I'm a fresh wheat fan. When I was a little kid we had chickens. And I'd go out to the chicken feed and I'd pick out the wheat because I found that we could chew the wheat for a while and it turned into a gum. And so, I was always chewing wheat gum when I was a kid. And sometimes as I was pulling out the wheat to chew it into a gum, you get some chaff with it, some of that little hull. But if you try to swallow that little hull, it always sticks some place in your throat and you almost gag trying to get it back up. It's just hard to swallow. So what is the chaff to the wheat? The chaff is hard to swallow.

So I saw him saying unto me ( Acts 22:18 ),

He's in a trance. He has gone back and he's in the temple, and he's gone into this trance and the Lord appeared to Paul again and He said,

Make haste, and get quickly out of Jerusalem: for they will not receive your testimony concerning me ( Acts 22:18 ).

Now Paul had gone down to really lay the witness on these guys. Because it was three years ago that he left to imprison all the Christians, and now he's back and he's really souped up to really, fully charged to lay the witness of Christ. The Lord's saying, "Get out of here. They're not going to listen to your testimony concerning Me."

And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on you ( Acts 22:19 ):

Lord, You're mistaken. These guys know how zealous I was against You.

And when the blood of your martyr Stephen was shed, I also was standing by, and consenting unto his death ( Acts 22:20 ),

In other words, "I voted for his death," which shows that Paul was a member of the Sanhedrin, that council of religious leaders. "I was consenting, I was voting for his death."

and I kept the raiment of those that were killing him ( Acts 22:20 ).

"God, they know me. They know how I've persecuted the church. Surely, Lord, they will believe me." And so here is Paul arguing with the Lord. Always a mistake, because, as I said this morning, anytime you find yourself arguing with the Lord, just know you are wrong. The Lord's always right. And yet, there are times I find myself arguing with the Lord. I'm trying to persuade the Lord to see it my way. "Lord, can't You see? This is a natural, Lord." But whenever you argue with the Lord, you're wrong. So Paul found himself in that totally inconsistent position of arguing with the Lord, because if He's the Lord, really, there's no argument. You just do what He says if He is truly the Lord.

And he said unto me, Depart ( Acts 22:21 ):

Didn't argue with Paul. He just said, "Get out."

for I will send you far hence unto the Gentiles ( Acts 22:21 ).

And that word was like waving a red flag before a bull as far as the Jews were concerned; when that word Gentiles was mentioned, it was lighting the match to the gasoline--immediate explosion.

And they gave Paul audience up unto this word ( Acts 22:22 ),

And the moment he said Gentiles,

they began to scream, Away with such a fellow from the earth: it is not fit that he should live. And they took off their clothes, and began to wave them in the air and throwing dirt into the air ( Acts 22:22-23 ),

Just really kicking up dirt, waving their clothes, and this big commotion.

The chief captain commanded Paul to be brought into the castle, and he ordered that he should be examined by scourging; that they might understand why the people got so excited ( Acts 22:24 ).

"What did he say?" He was talking in Hebrew. The captain didn't understand Hebrew. All he saw was Paul's talking away, everybody's listening intently, until all of a sudden everybody starts to scream. They start taking off their clothes and waving them and throwing dirt in the air and trying to surge towards Paul to get him. And so he takes him in, he says, "Scourge him. Find out what he said."

Scourging was a method of inquisition. It used to be called the third degree. Now the prisoner has so many rights that if the officer doesn't say, "Please," the judge will let him off. But in those days, the Roman government would scourge a prisoner, which was a method of eliciting by torture the confessions from a prisoner.

Most generally, they would tie his hands with thongs, the leather thongs, and then they would tie him to this post--they call it the whipping post--where his back was in a bent-over position, totally exposed. They would then take a whip called the cat of nine tails that had these leather straps with the little bits of broken glass and lead embedded in it that were designed to rip the flesh off of the body when the whip was laid down hard upon the body. They would tie the prisoner in this position, exposed back, and then the fellow would begin to lay the lashes on and standing there would be a scribe, a court reporter, who would then record every confession of the prisoner. And after each stripe, the prisoner would then cry out a confession, they would write it down, then they would lay another stripe on, and he'd cry out something else that he had done. And as long as the prisoner cooperated and would cry out his confessions, they'd lay it on a little easier until they had elicited from him a full confession to everything. And then they would just sort of lay it across his back until he had received thirty-nine stripes.

Quite often the prisoners died in this inquisition. It was very painful and it did cause a tremendous loss of blood. If a prisoner would refuse to confess to a crime, then the executioner would lay the stripe on heavier and heavier and heavier until he would be forced in agony to cry out his crime. A real torturous device of the Roman government by which prisoners were interrogated and Rome was able to solve a lot of crimes.

In thinking of Jesus, Pilate ordered that He be scourged. Isaiah said, "But as a lamb before her shearers is dumb, so He opened not His mouth" ( Isaiah 53:7 ). He had nothing to confess. And so as they laid those thirty-nine stripes on Jesus, each one was heavier and heavier until His body was broken, broken open. Bones weren't broken by this process, but the body was broken open. The back was like hamburger meat, ripped to shreds by this beating. "He was wounded for our transgression, bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes, we are healed" ( Isaiah 53:5 ).

They ordered that they scourge Paul. However,

As they bound him with these thongs ( Acts 22:25 ),

That was in preparation to scourge him.

Paul said to the centurion that was standing by, Is it lawful for you to scourge a man who is a Roman, and not condemned? ( Acts 22:25 )

A Roman citizen cannot be scourged unless he had first been adjudged condemned by the court, guilty by the court. And then before the crucifixion, they would usually scourge him to solve a lot of the unsolved crimes.

When the centurion heard that, he told the chief captain, he said, You better be careful what you do; for this man is a Roman citizen. And the chief captain came, and he said to him, Tell me, are you a Roman citizen? And Paul said, Yes. The chief captain answered and he said, With a great sum of money obtained I this freedom. Paul said, I was born free. Then immediately they departed from him those which were going to examine him: and the chief captain was also afraid, after he knew that Paul was a Roman, because he had bound him ( Acts 22:26-29 ).

Which was contrary to the Roman law to bind a Roman citizen until formal charges had been made.

On the morrow, because he would have known the certainty of the accusations of the Jews, he loosed Paul from his bands, and he commanded the chief priests and all of their council to appear, and he brought Paul down, and set him before them ( Acts 22:30 ).

"

Contending for the Faith

Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. For thou shalt be his witness unto all men of what thou hast seen and heard.

The fact that Ananias calls Saul "brother" is not indicating Saul is a "brother in Christ" because Saul is not yet "in Christ." One must be baptized into Christ (Galatians 3:27). Saul is the brother of Ananias only in the nationalistic sense: they are both Jewish (see notes on 9:15-17).

Dr. Constable's Expository Notes

Paul’s speech in his defense 22:1-21

The speeches in Acts so far have been mainly in the form of deliberative rhetoric, the purpose of which is to make people change their minds and lives in view of the future. In chapters 22-26, however, the speeches are forensic rhetoric, designed mainly for defensive and apologetic purposes. [Note: See ibid., pp. 660-61, for further discussion.]

Paul needed to defend himself against the charge that he had been disloyal to his people, the Mosaic Law, and the temple (cf. Acts 21:28). His devout Jewish audience was especially skeptical of Paul since he was a Hellenistic Jew who fraternized with Gentiles. This is an excellent example of the Holy Spirit giving the Lord’s servant the words to say on the spur of the moment, as Jesus had promised He would do (Matthew 10:16-20; Mark 13:9-11). All of Paul’s speeches from here on in Acts concern his defense.

"It [the rest of Acts] is a mixture of travel narratives and defense speeches and it covers a full quarter of Acts, indicating its importance." [Note: Bock, Acts, p. 654.]

Dr. Constable's Expository Notes

Ananias explained to Paul that it was the God of their fathers who had appeared to Paul (cf. Acts 3:14). This title for God is distinctly Jewish. God wanted Paul to know His will, to see the Righteous One (the Messiah, Jesus of Nazareth, Acts 22:8), and to receive direct revelation from Him. Ananias also said that God had told him that Paul was to be a witness "to all men" of what Paul had seen and heard. This vindicated Paul’s ministry to Gentiles.

"It is important to remember that Paul in Acts is not the apostle to the Gentiles. He has been sent ’to all persons,’ [Acts 22:15] which means both Jews and Gentiles. He is the one through whom the Lord has chosen to realize the divine purpose of including both groups in salvation, as announced already in Luke 2:30-32; Luke 3:6." [Note: Tannehill, 2:280.]

Barclay's Daily Study Bible

Chapter 22

THE DEFENCE OF EXPERIENCE ( Acts 22:1-10 )

22:1-10 "Men, brethren and fathers, listen to the defence which I now make to you." When they heard that he was addressing them in the Hebrew language, they gave him still more quietness. So he said, "I am a Jew; I was born in Tarsus; I was brought up in this city; I was thoroughly trained at the feet of Gamaliel in the Law of our fathers; I was zealous for God, just as you all are today. I persecuted this Way to death, fettering both men and women and delivering them to prison, as the high priest and the body of the elders bear me witness. I received letters from them and I went to the brethren at Damascus. to bring those who were there in chains to Jerusalem that they might be punished. As I was on my way, when I was coming near Damascus, about midday, suddenly it happened to me that a great light from heaven shone around me. I fell to the ground and I heard a voice saying to me, 'Saul, Saul, why are you persecuting me?' I answered, 'Who are you, sir?' And the voice said to me, 'I am Jesus of Nazareth whom you are persecuting.' Those who were with me saw the light but they did not hear the voice of the person who was speaking to me. I said, 'What am I to do, Lord?' The Lord said to me, 'Stand up and go to Damascus, and there you will be told about all the things that have been assigned to you to do."'

Paul's defence to the mob who are out for his blood is not to argue but to relate a personal experience; and a personal experience is the most unanswerable argument on earth. This defence is in essence a paradox. It stresses two things.

(i) It stresses Paul's identity with the people to whom he is speaking. He was a Jew and that he never forgot (compare 2 Corinthians 11:22; Php_3:4-5 ). He was a man of Tarsus and Tarsus was no mean city. It was one of the great ports of the Mediterranean, standing at the mouth of the River Cydnus and being the terminus of a road which came all across Asia Minor from the far-off Euphrates. It was one of the greatest university cities of the ancient world. He was a rabbi, trained at the feet of Gamaliel who had been "the glory of the Law," and who had died only about five years before. He had been a persecutor in his zeal for the ancestral ways. On all these points Paul was entirely at one with the audience to which he was speaking.

(ii) It stresses the difference between Paul and his audience. The root difference was that he saw Christ as the Saviour of all men and God as the lover of all men. His audience saw God as the lover only of the Jews. They sought to hug the privileges of God to themselves and regarded the man who would spread them abroad as a blasphemer. The difference was that Paul had met Christ face to face.

In one sense Paul was identified with the men to whom he spoke; in another he was separated from them. It is like that with the Christian. He lives in the world but God has separated him and consecrated him to a special task.

PAUL CONTINUES HIS LIFE STORY ( Acts 22:11-21 )

22:11-21 "Because I was not able to see because of the glory of that light, I came into Damascus led by the hand by those who were with me. And Ananias, a pious man as regards the Law, a man to whose character all the Jews who live there bear witness, came to me and stood beside me and said, 'Brother Saul, receive your sight again'; and I, in that same hour. recovered my sight, and looked up at him. He said, 'The God of our fathers has chosen you to know his will. to see the Just One and to hear the voice of his mouth, because you will be a witness for him to all men of the things you have seen and heard. And now why do you wait? Rise; be baptized; and wash away your sins, calling upon his name.' When I had returned to Jerusalem, and when I was praying in the Temple, it so happened that I was in a trance and I heard him saying to me, 'Hurry; depart speedily from Jerusalem because they will not receive your testimony about me.' And I said, 'Lord, they know that it was I who, throughout the synagogues, used to throw into prison and scourge those who believe in you; and when the blood of Stephen, your witness, was shed, I too was standing by and I was agreeing to it all; and I was guarding the clothes of those who were killing him.' And he said to me, 'Get on your way for I will send you far off to the Gentiles.'"

Once again Paul is stressing, to begin with, his identity with his audience. When he reached Damascus, the man who instructed him was Ananias, a devotee of the Law whom the Jews knew to be a good man. Paul is stressing the fact that he had not come to destroy the ancestral faith but to fulfil it. Here we have one of Luke's telescoped narratives. When we read along with this Acts 9:1-43 and Galatians 1:1-24, we find that it was really three years afterwards that Paul went up to Jerusalem, after his visit to Arabia and his witnessing in Damascus.

In Acts 9:1-43 we were told that he left Jerusalem because he was in danger of his life from the enraged Jews; here we are told he left because of a vision. There is no real contradiction; it is the same story told from different points of view. The point Paul makes is that he did not want to leave the Jews. When God told him to do so, Paul argued. He said that his previous record would be bound to make his change all the more impressive to the Jews; but God said that the Jews would never listen to him and to the Gentiles he must go.

There is a certain wistfulness here. As with his Master, Paul's own would not receive him ( John 1:11). He is literally saying, "I had a priceless gift for you but you would not take it; so it was offered to the Gentiles."

Acts 22:14 is a summary not only of the life of Paul but also of the Christian life. There are three items in it. (i) To know the will of God. It is the first aim of the Christian to know God's will and to obey it. (ii) To see the Just One. It is the aim of the Christian daily to walk in the presence of the Risen Lord. (iii) To hear God's voice. It was said of a great preacher that in his preaching he paused ever and again as if listening for a voice. The Christian is ever listening for the voice of God above the voices of the world to tell him where to go and what to do.

THE EMBITTERED OPPOSITION ( Acts 22:22-30 )

22:22-30 Up to this statement they listened to him, and then they cried, "Destroy such a fellow from the earth, for it is not proper for him to live." While they were shouting and waving their garments and throwing dust into the air, the commander ordered him to be brought into the barracks. He ordered him to be examined by scourging to find out why they shouted like this against him. And when they had tied him up with the thongs, Paul said to the centurion who was standing by, "Is it right for you to scourge a man who is a Roman citizen and uncondemned?" When the centurion heard this he went to the commander and reported it. He said, "What are you going to do? This man is a Roman citizen." The commander came to him and said, "Are you a Roman citizen?" He said, "Yes." The commander answered "I obtained this citizenship at a great price." But Paul said, "I was born a citizen," So at once the men who had been about to examine him stood away from him; and the commander was afraid when he realized that he was a Roman citizen and that he had fettered him. On the next day, wishing to know the truth about the accusation made by the Jews, he released him and ordered the chief priests and the whole Sanhedrin to assemble; and he brought Paul down and set him before them.

It was the mention of Gentiles which set the mob ablaze again. It was not that the Jews objected to the preaching to the Gentiles; what they objected to was that the Gentiles were being offered privileges before they first accepted circumcision and the Law. If Paul had preached the yoke of Judaism to the Gentiles all would have been well; it was because he preached the grace of Christianity to them that the Jews were enraged. They took the common way of showing their disapproval; they shouted and waved their garments and threw dust in the air, in the fashion of the east.

The commander did not understand Aramaic and did not know what Paul had said; but one thing he did understand--he must not allow a riot and must deal at once with any man likely to cause a riot. So he determined to examine Paul under scourging. This was not a punishment; it was simply the most effective way of extracting either the truth or a confession. The scourge was a leather whip studded at intervals with sharp pieces of bone and lead. Few men survived it in their right senses and many died under it.

Then Paul spoke. Cicero had said, "It is a misdeed for a Roman citizen to be bound; it is a crime for him to be beaten; it is almost as bad as to murder a father to kill him." So Paul stated that he was a citizen. The commander was terrified. Not only was Paul a citizen; he was born free, whereas the commander had had to purchase his freedom. The commander knew that he had been on the verge of doing something which would have involved certainly his dismissal and not improbably his execution. So he loosed Paul and determined to confront him with the Sanhedrin in order to get to the bottom of this trouble.

There were times when Paul was ready to stand on his dignity; but it was never for his own sake. He knew his task was not yet done; gladly he would one day die for Christ but he was too wise a man to throw his life away just yet.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And he said, the God of our fathers hath chosen thee,.... From all eternity, in his everlasting purposes and decrees; or "he hath taken thee into his hand"; in order to form, and fit, and qualify him for his service; and may design both his call by grace, and to apostleship. The apostle represents Ananias as speaking of God, as the God of the Jewish fathers, of Abraham, Isaac, and Jacob, to show that the Christian doctrine was not contrary to the faith of the one God of Israel; nor did it introduce any other, or any new deity. The ends of this choice or separation were,

that thou shouldest know his will; his revealed will, concerning the salvation of men by Jesus Christ, which is no other than the Gospel, of which the apostle had been entirely ignorant; for though he knew the will of God, as revealed in the law, or his will of command, yet not spiritually; and he was altogether a stranger, till now, to God's will, way, and method of saving sinners by Christ, of justifying them by his righteousness, and of pardoning their sins through his blood, and of giving them eternal life by him; and the knowledge of this he came at by the spirit of wisdom and revelation, in consequence of his being chosen and called:

and see that just One: Jesus Christ the righteous, who is both as he is God, and as he is man, and also as he is Mediator, having faithfully discharged his office, and performed his engagements; him the apostle saw, both with the eyes of his body, when he met him in the way, and called unto him, and with the eyes of his understanding beholding his beauty, fulness, and suitableness as a Saviour; the former of these was what many kings, prophets, and righteous men desired: and the latter is what is inseparably connected with eternal life and salvation.

And shouldest hear the voice of his mouth; both his human voice in articulate sounds, when he spoke to him in the Hebrew tongue, as in

Acts 22:7 and the voice of his Gospel, of which he appeared to make him a minister; which is a voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation, and is very powerful when accompanied by the Spirit, and is soul charming, alluring, and comforting.

Henry's Complete Commentary on the Bible

      3 I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.   4 And I persecuted this way unto the death, binding and delivering into prisons both men and women.   5 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 went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.   6 And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me.   7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?   8 And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest.   9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.   10 And I said, What shall 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.   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.   12 And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,   13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him.   14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.   15 For thou shalt be his witness unto all men of what thou hast seen and heard.   16 And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.   17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;   18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.   19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:   20 And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.   21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

      Paul here gives such an account of himself as might serve not only to satisfy the chief captain that he was not that Egyptian he took him to be, but the Jews also that he was not that enemy to their church and nation, to their law and temple, they took him to be, and that what he did in preaching Christ, and particularly in preaching him to the Gentiles, he did by a divine commission. He here gives them to understand,

      I. What his extraction and education were. 1. That he was one of their own nation, of the stock of Israel, of the seed of Abraham, a Hebrew of the Hebrews, not of any obscure family, or a renegado of some other nation: "No, I am verily a man who is a Jew, aner Ioudaios--a Jewish man; I am a man, and therefore ought not to be treated as a beast; a man who is a Jew, not a barbarian; I am a sincere friend to your nation, for I am one of it, and should defile my own nest if I should unjustly derogate from the honour of your law and your temple." 2. That he was born in a creditable reputable place, in Tarsus, a city of Cilicia, and was by his birth a freeman of that city. He was not born in servitude, as some of the Jews of the dispersion, it is likely, were; but he was a gentleman born, and perhaps could produce his certificate of his freedom in that ancient and honourable city. This was, indeed, but a small matter to make any boast of, and yet it was needful to be mentioned at this time to those who insolently trampled upon him, as if he were to be ranked with the children of fools, yea, the children of base men, Job 30:8. 3. That he had a learned and liberal education. He was not only a Jew, and a gentleman, but a scholar. He was brought up in Jerusalem, the principal seat of the Jewish learning, and at the feet of Gamaliel, whom they all knew to be an eminent doctor of the Jewish law, of which Paul was designed to be himself a teacher; and therefore he could not be ignorant of their law, nor be thought to slight it because he did not know it. His parents had brought him very young to this city, designing him for a Pharisee; and some think his being brought up at the feet of Gamaliel intimates, not only that he was one of his pupils, but that he was, above any other, diligent and constant in attending his lectures, observant of him, and obsequious to him, in all he said, as Mary, that sat at Jesus' feet, and heard his word. 4. That he was in his early days a very forward and eminent professor of the Jews' religion; his studies and learning were all directed that way. So far was he from being principled in his youth with any disaffection to the religious usages of the Jews that there was not a young man among them who had a greater and more entire veneration for them than he had, was more strict in observing them himself, or more hot in enforcing them upon others. (1.) He was an intelligent professor of their religion, and had a clear head. He minded his business at Gamaliel's feet, and was there taught according to the perfect manner of the law of the fathers. What departures he had made from the law were not owing to any confused or mistaken notions of it, for he understood it to a nicety, kata akribeian--according to the most accurate and exact method. He was not trained up in the principles of the latitudinarians, had nothing in him of a Sadducee, but was of that sect that was most studious in the law, kept most close to it, and, to make it more strict than it was, added to it the traditions of the elders, the law of the fathers, the law which was given to them, and which they gave to their children, and so it was handed down to us. Paul had as great a value for antiquity, and tradition, and the authority of the church, as any of them had; and there was never a Jew of them all that understood his religion better than Paul did, or could better give an account of it or a reason for it. (2.) He was an active professor of their religion, and had a warm heart: I was zealous towards God, as you all are this day. Many that are very well skilled in the theory of religion are willing to leave the practice of it to others, but Paul was as much a zealot as a rabbi. He was zealous against every thing that the law prohibited, and for every thing that the law enjoined; and this was zeal towards God, because he thought it was for the honour of God and the service of his interests; and here he compliments his hearers with a candid and charitable opinion of them, that they all were this day zealous towards God; he bears them record (Romans 10:2), that they have a zeal for God, but not according to knowledge. In hating him, and casting him out, they said, Let the Lord be glorified (Isaiah 66:5), and, though this did by no means justify their rage, yet it enabled those that prayed, Father, forgive them, to plead, as Christ did, For they know not what they do. And when Paul owns that he had been zealous for God in the law of Moses, as they were this day, he intimates his hope that they might be zealous for God, in Christ, as he was this day.

      II. What a fiery furious persecutor he had been of the Christian religion in the beginning of his time, Acts 22:4; Acts 22:5. He mentions this to make it the more plainly and evidently to appear that the change which was wrought upon him, when he was converted to the Christian faith, was purely the effect of a divine power; for he was so far from having any previous inclinations to it, or favourable opinions of it, that immediately before that sudden change was wrought in him he had the utmost antipathy imaginable to Christianity, and was filled with rage against it to the last degree. And perhaps he mentions it to justify God in his present trouble; how unrighteous soever those were that persecuted him, God was righteous, who permitted them to do it, for time was when he was a persecutor; and he may have a further view in it to invite and encourage those people to repent, for he himself had been a blasphemer, and a persecutor, and yet obtained mercy. Let us view Paul's picture of himself when he was a persecutor. 1. He hated Christianity with a mortal enmity: I persecuted this way unto the death, that is, "Those that walked in this way I aimed, if possible, to be the death of." He breathed out slaughter against them,Acts 9:1; Acts 9:1. When they were put to death, he gave his voice against them,Acts 26:10; Acts 26:10. Nay, he persecuted not only those that walked in this way, but the way itself, Christianity, which was branded as a byway, a sect; he aimed to persecute this to the death, to be the ruin of this religion. He persecuted it to the death, that is, he could have been willing himself to die in his opposition to Christianity, so some understand it. He would contentedly have lost his life, and would have thought it well laid out, in defence of the laws and traditions of the fathers. 2. He did all he could to frighten people from this way, and out of it, by binding and delivering into prison both men and women; he filled the jails with Christians. Now that he himself was bound, he lays a particular stress upon this part of his charge against himself, that he had bound the Christians, and carried them to prison; he likewise reflects upon it with a special regret that he had imprisoned not only the men, but the women, the weaker sex, who ought to be treated with particular tenderness and compassion. 3. He was employed by the great sanhedrim, the high priest, and all the estate of the elders, as an agent for them, in suppressing this new sect; so much had he already signalized himself for his zeal against it, Acts 22:5; Acts 22:5. The high priest can witness for him that he was ready to be employed in any service against the Christians. When they heard that many of the Jews at Damascus had embraced the Christian faith, to deter others from doing the like they resolved to proceed against them with the utmost severity, and could not think of a fitter person to be employed in that business, nor one more likely to go through with it, than Paul. They therefore sent him, and letters by him, to the Jews at Damascus, here called the brethren, because they all descended from one common stock, and were of one family in religion too, ordering them to be assisting to Paul in seizing those among them that had turned Christians, and bringing them up prisoners to Jerusalem, in order to their being punished as deserters from the faith and worship of the God of Israel; and so might either be compelled to retract, or be put to death for a terror to others. Thus did Saul make havoc of the church, and was in a fair way, if he had gone on awhile, to ruin it, and root it out. "Such a one," says Paul, "I was at first, just such as you now are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God soon made me to do. And who was I that I could withstand God?"

      III. In what manner he was converted and made what he now was. It was not from any natural or external causes; he did not change his religion from an affectation of novelty, for he was then as well affected to antiquity as he used to be; nor did it arise from discontent because he was disappointed in his preferment, for he was now, more than ever, in the way of preferment in the Jewish church; much less could it arise from covetousness, or ambition, or any hope of mending his fortune in the world by turning Christian, for it was to expose himself to all manner of disgrace and trouble; nor had he any conversation with the apostles or any other Christians, by whose subtlety and sophistry he might be thought to have been wheedled into this change. No, it was the Lord's doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power; and none can condemn him for it, without reflecting upon that divine energy by which he was he rein overruled. He relates the story of his conversion here very particularly, as we had it before (Acts 9:1-19; Acts 9:1-19), aiming to show that it was purely the act of God. 1. He was a fully bent upon persecuting the Christians just before Christ arrested him as ever. He made his journey, and was come nigh to Damascus (Acts 22:6; Acts 22:6), and had no other thought than to execute the cruel design he was sent upon; he was not conscious of the least compassionate relentings towards the poor Christians, but still represented them to himself as heretics, schismatics, and dangerous enemies both to church and state. 2. It was a light from heaven that first startled him, a great light, which shone suddenly round about him, and the Jews knew that God is light, and his angels angels of light, and that such a light as this shining at noon, and therefore exceeding that of the sun, must be from God. Had it shone in upon him into some private room, there might have been a cheat in it, but it shone upon him in the open road, at high noon, and so strongly that it struck him to the ground (Acts 22:7; Acts 22:7), and all that were with him,Acts 26:14; Acts 26:14. They could not deny but that surely the Lord was in this light. 3. It was a voice from heaven that first begat in him awful thoughts of Jesus Christ, of whom before he had had nothing but hateful spiteful thoughts. The voice called to him by name, to distinguish him from those that journeyed with him, Saul, Saul, why persecutest thou me? And when he asked, Who art thou, Lord? it was answered, I am Jesus of Nazareth, whom thou persecutest,Acts 22:8; Acts 22:8. By which it appeared that this Jesus of Nazareth, whom they also were now persecuting, was one that spoke from heaven, and they knew it was dangerous resisting one that did so, Hebrews 12:25. 4. Lest it should be objected, "How came this light and voice to work such a change upon him, and not upon those that journeyed with him?" (though, it is very probable, it had a good effect upon them, and that they thereupon became Christians), he observes that his fellow travellers saw indeed the light, and were afraid they should be consumed with fire from heaven, their own consciences, perhaps, now telling them that the way they were in was not good, but like Balaam's when he was going to curse Israel, and therefore they might expect to meet an angel with a flaming glittering sword; but, though the light made them afraid, they heard not the voice of him that spoke to Paul, that is, they did not distinctly hear the words. Now faith comes by hearing, and therefore that change was now presently wrought upon him that heard the words, and heard them directed to himself, which was not wrought upon those who only saw the light; and yet it might afterwards be wrought upon them too. 5. He assures them that when he was thus startled he referred himself entirely to a divine guidance; he did not hereupon presently cry out, "Well, I will be a Christian," but, "What shall I do, Lord? Let the same voice from heaven that has stopped me in the wrong way guide me into the right way, Acts 22:10; Acts 22:10. Lord, tell me what I shall do, and I will do it." And immediately he had directions to go to Damascus, and there he should hear further from him that now spoke to him: "No more needs to be said from heaven, there it shall be told thee, by a man like thyself, in the name of him that now speaks to thee, all things which are appointed for thee to do." The extraordinary ways of divine revelation, by visions, and voices, and the appearance of angels, were designed, both in the Old Testament and in the New, only to introduce and establish the ordinary method by the scriptures and a standing ministry, and therefore were generally superseded when these were settled. The angel did not preach to Cornelius himself, but bade him send for Peter; so the voice here tells not Paul what he shall do, but bids him go to Damascus, and there it shall be told him. 6. As a demonstration of the greatness of that light which fastened upon him, he tells them of the immediate effect it had upon his eye-sight (Acts 22:11; Acts 22:11): I could not see for the glory of that light. It struck him blind for the present. Nimium sensibile lædit sensum--Its radiance dazzled him. Condemned sinners are struck blind, as the Sodomites and Egyptians were, by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews; but convinced sinners are struck blind, as Paul here was, not by darkness, but by light: they are for the present brought to be at a loss within themselves, but it is in order to their being enlightened, as the putting of clay upon the eyes of the blind man was the designed method of his cure. Those that were with Paul had not the light so directly darted into their faces as Paul had unto his, and therefore they were not blinded, as he was; yet, considering the issue, who would not rather have chosen his lot than theirs? They, having their sight, led Paul by the hand into the city. Paul, being a Pharisee, was proud of his spiritual eyesight. The Pharisees said, Are we blind also?John 9:40. Nay, they were confident that they themselves were guides to the blind, and lights to those that were in darkness,Romans 2:19. Now Paul was thus struck with bodily blindness to make him sensible of his spiritual blindness, and his mistake concerning himself, when he was alive without the law,Romans 7:9.

      IV. How he was confirmed in the change he had made, and further directed what he should do, by Ananias who lived at Damascus.

      Observe, 1. The character here given of Ananias. He was not a man that was any way prejudiced against the Jewish nation or religion, but was himself a devout man according to the law; if not a Jew by birth, yet one that had been proselyted to the Jewish religion, and therefore called a devout man, and thence advanced further to the faith of Christ; and he conducted himself so well that he had a good report of all the Jews that dwelt at Damascus. This was the first Christian that Paul had any friendly communication with, and it was not likely that he should instil into him any such notions as they suspected him to espouse, injurious to the law or to this holy place.

      2. The cure immediately wrought by him upon Paul's eyes, which miracle was to confirm Ananias's mission to Paul, and to ratify all that he should afterwards say to him. He came to him (Acts 22:13; Acts 22:13); and, to assure him that he came to him from Christ (the very same who had torn and would heal him, had smitten, but would bind him up, had taken away his sight, but would restore it again, with advantage), he stood by him, and said, Brother Saul, receive thy sight. Power went along with this word, and the same hour, immediately, he recovered his sight, and looked up upon him, ready to receive from him the instructions sent by him.

      3. The declaration which Ananias makes to him of the favour, the peculiar favour, which the Lord Jesus designed him above any other.

      (1.) In the present manifestation of himself to him (Acts 22:14; Acts 22:14): The God of our fathers has chosen thee. This powerful call is the result of a particular choice; his calling God the God of our fathers intimates that Ananias was himself a Jew by birth, that observed the law of the fathers, and lived upon the promise made unto the fathers; and he gives a reason why he said Brother Saul, when he speaks of God as the God of our fathers: This God of our fathers has chosen thee that thou shouldst, [1.] Know his will, the will of his precept that is to be done by thee, the will of his providence that is to be done concerning thee. He hath chosen thee that thou shouldst know it in a more peculiar manner; not of man nor by man, but immediately by the revelation of Christ,Galatians 1:1; Galatians 1:2. Those whom God hath chosen he hath chosen to know his will, and to do it. [2.] That thou shouldst see that Just One, and shouldst hear the voice of his mouth, and so shouldst know his will immediately from himself. This was what Paul was, in a particular manner, chosen to above others; it was a distinguishing favour, that he should see Christ here upon earth after his ascension into heaven. Stephen saw him standing at the right hand of God, but Paul saw him standing at his right hand. This honour none had but Paul. Stephen saw him, but we do not find that he heard the voice of his mouth, as Paul did, who says, he was last of all seen of me, as of one born out of due time,1 Corinthians 15:8. Christ is here called that Just One; for he is Jesus Christ the righteous, and suffered wrongfully. Observe, Those whom God has chosen to know his will must have an eye to Christ, and must see him, and hear the voice of his mouth; for it is by him that God has made known his will, his good-will to us, and he has said, Hear you him.

      (2.) In the after-manifestation of himself by him to others (Acts 22:15; Acts 22:15): "Thou shalt be his witness, not only a monument of his grace, as a pillar may be, but a witness viva voce--by word of mouth; thou shalt publish his gospel, as that which thou hast experienced the power of, and been delivered into, the mould of; thou shalt be his witness unto all men, Gentiles as well as Jews, of what thou hast seen and heard, now at the very first." And finding Paul so particularly relating the manner of his conversation in his apologies for himself, here and Acts 26:1-32; Acts 26:1-32, we have reason to think that he frequently related the same narrative in his preaching for the conversion of others; he told them what God had done for his soul, to encourage them to hope that he would do something for their souls.

      4. The counsel and encouragement he gave him to join himself to the Lord Jesus by baptism (Acts 22:16; Acts 22:16): Arise, and be baptized, He had in his circumcision been given up to God, but he must now by baptism be given up to God in Christ--must embrace the Christian religion and the privileges of it, in submission to the precepts of it. This must now be done immediately upon his conversion, and so was added to his circumcision: but to the seed of the faithful it comes in the room of it; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. (1.) The great gospel privilege which by baptism we have sealed to us is the remission of sins: Be baptized and wash away thy sins; that is, "Receive the comfort of the pardon of thy sins in the through Jesus Christ and lay hold of his righteousness for that purpose, and receive power against sin for the mortifying of thy corruption;" for our being washed includes our being both justified and sanctified, 1 Corinthians 6:11. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. (2.) The great gospel duty which by our baptism we are bound to is to call on the name of the Lord, the Lord Jesus; to acknowledge him to be our Lord and our God, and to apply to him accordingly; to give honour to him, to put all our petitions in his hand. To call on the name of Jesus Christ our Lord (Son of David, have mercy on us) is the periphrasis of a Christian, 1 Corinthians 1:2. We must wash away our sins, calling on the name of the Lord; that is, we must seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. In prayer, we must not any longer call God the God of Abraham, but the Father of our Lord Jesus Christ, and in him our Father; in every prayer, our eye must be to Christ. (3.) We must do this quickly. Why tarriest thou? Our covenanting with God in Christ is needful work, that must not be deferred. The case is so plain that it is needless to deliberate; and the hazard so great that it is folly to delay. Why should not that be done at the present time that must be done some time, or we are undone?

      V. How he was commissioned to go and preach the gospel to the Gentiles. This was the great thing for which they were so angry at him, and therefore it was requisite he should for this, in a special manner, produce a divine warrant; and here he does it. This commission he did not receive presently upon his conversion, for this was at Jerusalem, whither he did not go till three years after, or more (Galatians 1:18); and whether it was then, or afterwards, that he had this vision here spoken of, we are not certain. But, to reconcile them, if possible, to his preaching the gospel among the Gentiles, he tells them, 1. That he received his orders to do it when he was at prayer, begging of God to appoint him his work and to show him the course he should steer; and (which was a circumstance that would have some weight with those he was now speaking to) he was at prayer in the temple, which was to be called a house of prayer for all people; not only in which all people should pray, but in which all people should be prayed for. Now as Paul's praying in the temple was an evidence, contrary to their malicious suggestion, that he had a veneration for the temple, though he did not make an idol of it as they did; so God's giving him this commission there in the temple was an evidence that the sending him to the Gentiles would be no prejudice to the temple, unless the Jews by their infidelity made it so. Now it would be a great satisfaction to Paul afterwards, in the execution of this commission, to reflect upon it that he received it when he was at prayer. 2. He received it in a vision. He fell into a trance (Acts 22:17; Acts 22:17), his external senses, for the present, locked up; he was in an ecstasy, as when he was caught up into the third heaven, and was not at that time sensible whether he was in the body or out of the body. In this trance he saw Jesus Christ, not with the eyes of his body, as at his conversion, but represented to the eye of his mind (Acts 22:18; Acts 22:18): I saw him saying unto me. Our eye must be upon Christ when we are receiving the law from his mouth; and we must not only hear him speak, but see him speaking to us. 3. Before Christ gave him a commission to go to the Gentiles, he told him it was to no purpose for him to think of doing any good at Jerusalem; so that they must not blame him, but themselves, if he be sent to the Gentiles. Paul came to Jerusalem full of hopes that, by the grace of God, he might be instrumental to bring those to the faith of Christ who had stood it out against the ministry of the other apostles; and perhaps this was what he was now praying for, that he, having had his education at Jerusalem and being well known there, might be employed in gathering the children of Jerusalem to Christ that were not yet gathered, which he thought he had particular advantages for doing of. But Christ crosses the measures he had laid: "Make haste," says he, "and get thee quickly out of Jerusalem;" for, though thou thinkest thyself more likely to work upon them than others, thou wilt find they are more prejudiced against thee than against any other, and therefore "will not receive thy testimony concerning me." As God knows before who will receive the gospel, so he knows who will reject it. 4. Paul, notwithstanding this, renewed his petition that he might be employed at Jerusalem, because they knew, better than any did, what he had been before his conversion, and therefore must ascribe so great a change in him to the power of almighty grace, and consequently give the greater regard to his testimony; thus he reasoned, both with himself and with the Lord, and thought he reasoned justly (Acts 22:19; Acts 22:20): "Lord," says he, "they know that I was once of their mind, that I was as bitter an enemy as any of them to such as believed on thee, that I irritated the civil power against them, and imprisoned them, and turned the edge of the spiritual power against them too, and beat them in every synagogue." And therefore they will not impute my preaching Christ to education nor to any prepossession in his favour (as they do that of other ministers), but will the more readily regard what I say because they know I have myself been one of them: particularly in Stephen's case; they know that when he was stoned I was standing by, I was aiding and abetting and consenting to his death, and in token of this kept the clothes of those that stoned him. Now "Lord," says he, "if I appear among them, preaching the doctrine that Stephen preached and suffered for, they will no doubt receive my testimony." "No," says Christ to him, "they will not; but will be more exasperated against thee as a deserter from, than against others whom they look upon only as strangers to, their constitution." 5. Paul's petition for a warrant to preach the gospel at Jerusalem is overruled, and he has peremptory orders to go among the Gentiles (Acts 22:21; Acts 22:21): Depart, for I will send thee far hence, unto the Gentiles. Note, God often gives gracious answers to the prayers of his people, not in the thing itself that they pray for, but in something better. Abraham prays, O that Ishmael may live before thee; and God hears him for Isaac. So Paul here prays that he may be an instrument of converting souls at Jerusalem: "No," says Christ, "but thou shalt be employed among the Gentiles, and more shall be the children of the desolate than those of the married wife." It is God that appoints his labourers both their day and their place, and it is fit they should acquiesce in his appointment, though it may cross their own inclinations. Paul hankers after Jerusalem: to be a preacher there was the summit of his ambition; but Christ designs him greater preferment. He shall not enter into other men's labours (as the other apostles did, John 4:38), but shall break up new ground, and preach the gospel where Christ was not named,Romans 15:20. So often does Providence contrive better for us than we for ourselves; to the guidance of that we must therefore refer ourselves. He shall choose our inheritance for us. Observe, Paul shall not go to preach among the Gentiles without a commission: I will send thee. And, if Christ send him, his Spirit will go along with him, he will stand by him, will carry him on, and bear him out, and give him to see the fruit of his labours. Let not Paul set his heart upon Jerusalem, for he must be sent far hence; his call must be quite another way, and his work of another kind. And it might be a mitigation of the offence of this to the Jews that he did not set up a Gentile church in the neighbouring nations; others did this in their immediate vicinity; he was sent to places at a distance, a vast way off, where what he did could not be thought an annoyance to them.

      Now, if they would lay all this together, surely they would see that they had no reason to be angry with Paul for preaching among the Gentiles, or construe it as an act of ill-will to his own nation, for he was compelled to it, contrary to his own mind, by an overruling command from heaven.

Kelly Commentary on Books of the Bible

The closing chapters from 21 to the end of the book are devoted to an episode full of interest and profit Paul's course from Jerusalem to Rome. And here we find ourselves in an atmosphere considerably different from what we have had before. It is no longer the mighty power of the Holy Ghost, either inaugurating the great work of God on the earth at Jerusalem, nor His equally wonderful energy in breaking through the old bottles of Judaism, when grace flowed freely, first to Samaria, then to the Gentiles, and in principle, as we know, in due time to the ends of the earth. Neither have we the apostle separated, as it is said, unto the gospel of God. These were the three great divisions and the main contents of the book up to the point we are arrived at. But now the apostle is about to become a prisoner, nor this without warning. The Holy Ghost, as we may see on the surface of the verses I have read, admonished the apostle time after time; but the apostle shows us the most striking combination of what was truly heavenly in faith and life with the strongest clinging of heart to his brethren after the flesh. This is what makes the difficulty of appreciating his history by no means small. But one may say that what was infirmity must be allowed to be infirmity on the noblest side (if any thing be so, which I do not deny,) of the human heart. Nevertheless we have the immediate effect in the lesson that even this does force us into altogether new circumstances wherein God never fails to magnify Himself. He knows how to turn even that which may have been in itself mistaken to His own glory, and then He in grace forms new channels and suited ways, not without a righteous judgment of the error even if it were in the best, and so much the more remarkably because it was in the best. And this I believe to be the prominent lesson of these later chapters of the Acts.

Let us, however, pursue the course of the divine instruction.

The apostle goes on his way and finds disciples, and tarries among them, as we are told, at Tyre for "seven days." This seems to have been a common term of stay we can readily conceive why. One great reason, I do not doubt, was to enjoy the fellowship of the saints together, to spend with the Christians in a new place that day which has the strongest possible claim on the heart that is true to Jesus the first day of the week. This was expressly shown in Acts 20:1-38. The Spirit of God does not repeat the same express statement here. Nevertheless I do not think we are far astray if we connect the seven days of the apostolic visit with that which was stated plainly in verses 6, 7, of that chapter. At Troas it was said that "we abode seven days; and upon the first day of the week, when the disciples (or rather, we) came together to break bread, Paul preached." Here there is no such positive affirmation, but still the mention in a similar way of seven days with the disciples may well open a question for spiritual judgment what the motive was for such a term. I do not doubt myself that it was to have the joy of meeting all saints in each locality as opportunity served, and of cheering and strengthening them on their course.

No doubt the spiritual instincts of the children of God would lead them always to desire to be together. For my own part I cannot understand a child of God who on principle could abstain from any occasion that summoned round the name of the Lord the members of the household of faith. It appears to me that, far from being a waste of time or from any other object being of the same moment, it is simply a question whether we value Christ, whether we truly are walking in the Spirit, if we live in the Spirit, whether the objects of the constant active love of God are also in measure the objects of our love in Christ's name.

I think therefore that it is according to the Lord that the children of God should if practicable be together every day. To this the power of the Spirit would lead: only the circumstances in which we are placed in this world necessarily hinder it. Therefore the true principle according to the word of God is a coming together whenever it is practicable; and we do well to cherish a real exercise of heart and conscience in judging what the practicability is, or rather whether the impracticability be real or imaginary. Very often it will turn out to be in our will, an excuse for spiritual idleness, a want of affection to the children of God, and a want of sense of our own need. Accordingly obstacles are allowed in own minds, such as the claims of business, or the family, or even the work of the Lord. Now all these have their place. Surely God would have all His children to seek to glorify Him, whatever may be their duty. They have natural duties in this world; and the wonderful power of Christianity is seen in filling with what is divine that which without Christ would be merely of nature; and this should ramify the whole course of a man's life after he belongs to Christ. And so again the claims of children for instance, or parents, or the like, cannot be disputed; but then if they are really taken up for Christ, I do not think it will be found that it is to the loss of either parents or children, or that the little time is missed in the long run that is spent in seeking the strength of the Lord, and in communion according to our measure. We ought to be open for both; and we shall ourselves never have any power to help unless we have the sense of the need of help from others; but both will be found together.

It appears to me that through the blessed apostle the Spirit of God gives us in these passing touches, and in recounting them valuable hints as to the spirit that animated him in his course. We may know in some slight degree what it is to be long on a journey without due rest, food, or shelter; and passing from one country and continent to another was by no means then the easy thing that it is in modern times. We have all the habit of being rapidly enough in motion, and anxious to get to the end. We can understand how the apostle, with so many hindrances in the way, might feel the comfort of these repeated stays, seven days in one place, seven days in another, as we have seen, expressly showing. the desire of his heart. after communion as well as confirming their souls. Such is what we find in this blessed man's course: in our little measure surely it ought to be so with us.

On this occasion, however, the disciples told Paul through the Spirit that he should not go up to Jerusalem. This was serious. There is no other comment upon it. We know not what the apostle said or did, further than this, that the apostle certainly went up to Jerusalem all the same. "When we had accomplished these days, we departed and went our way." Then we have the beautiful scene of the wives and the children. This has its value. There is a marked absence of allusion to children in the Acts of the Apostles, where much is said among men and saints and servants of God. But we do hear of them in that, which is confessedly suitable. Here they are brought forward, but not as a superstitious church ere long did, among other things, to receive a portion from the table of the Lord: things were soon to change if not to arrive at that pass yet; but we do see them in the expression of the love that filled all, and the desire to reap to the very last moment the blessing of having an apostle in their midst. In short, the children were there no less in token of respectful love to him who was going, but also set in the attitude to receive whatever blessing the Lord might be pleased to bestow upon them. "And they all brought us on our way with wives and children," it is said, "till we were out of the city, and we kneeled down and prayed, and, when we had taken our leave one of another, we took ship, and they returned home again."

Another means of letting us into the ways of God among His people is found at Caesarea. "We entered into the house of Philip the evangelist, which was one of the seven." We cannot well have forgotten his labours in earlier days at Samaria, and round about. But we are told here what we had not learnt then, that "the same man had four daughters." As unmarried, they were remaining in their father's house; and they prophesied. There is no reason why a woman should not have this or most other gifts as much as a man. I do not say the same kind of gift always. Surely God is wise and gives suited gifts whether to men or women, or, it may be, I was going to say, to children. The Lord is sovereign and knows how, as putting all who now believe in the body of Christ, so also to give them a work suitable to the purposes of His own grace. Certainly He did clothe these four daughters of Philip with a very special spiritual power. They had one of the highest characters of spiritual gift they prophesied. And if they were invested with this power, certainly it was not to be put under a bushel but to be exercised: the only question is how.

Now scripture, if we be but subject, is quite explicit as to this. In the first place, prophecy stands confessedly in the highest rank of teaching, but it is teaching. Next, the apostle is himself the person who tells us that he does not suffer a woman to teach. This is clearly decisive; if we bow to the apostle as inspired to give us God's mind, we ought to know that it is not the place of a Christian woman to teach. He is speaking on this topic, not in 1 Corinthians 11:1-34, but in 1 Corinthians 14:1-40 He is drawing the line between men and women in 1 Timothy 2:1-15. The latter epistle forbids the women as a class to teach. The other and still closer word in the former epistle, commands them to be silent in the assembly. At Corinth, apparently, there was some difficulty as to godly order and the right relations of men and women, because the Corinthians, being a people of speculative habits, instead of believing, reasoned about things. It was the tendency of the Greek mind to question everything. They could not understand that, if God had given a woman as good a gift as a man, she was not equally to use it. We can all feel their difficulty. Such reasoners are not wanting now. The fault of it all was, and is, that. God is left out. His will was not in the thought of the Corinthians. There was no waiting on the Lord to ascertain what was His mind. Clearly, if He has called the church into being, it cannot but be made for His own glory. He has His own mind and will about the church, and He has therefore spread out in His word how all the gifts of His grace are to be exercised.

Now the passages in1 Corinthians 14:1-40; 1 Corinthians 14:1-40 and in 1 Timothy 2:1-15 appear to me to be perfectly plain as to the relative place of the woman, whatever may be her gift. This may be said to decide only as to one sphere the assembly where the woman, according to scripture, is precluded from the exercise of her gift. I may say further, that in those days it did not occur to them that women. would go forth publicly to preach the word. Bad as the state of things was in early days, they seem to me to have looked for a greater sense of modesty on the part of women. There is not the slightest doubt that many females with the best intentions have thus preached, as they do still. They, or their friends, defend their course by appeals to the blessing of God on the one hand, and on the other to the crying need of perishing sinners everywhere. But nothing can be more certain than that scripture (and this is the standard) leaves them without the slightest warrant from the Lord for their line of conduct. Public preaching of the gospel on the part of women is never contemplated in scripture. It was bad enough for the Corinthians to think that they might speak among the faithful. It might have seemed that there women had the shelter of godly men; that there they were not offensively putting themselves forward before all sorts of people in the world, as must be the case in evangelising. Among the godly they may have imagined a veil, so, to speak, drawn over them more or less. But in modern times the end is supposed to justify the means. Gross as the Corinthians were, I must confess that to my mind the plans of our own day seem even more grievous, and with less excuse for them.

However this may be, we see here that the daughters of Philip did prophesy. No doubt it was in their father's house, as already intimated: otherwise the word of God would thus be set one part against another.

While they tarried there, a certain prophet came down from Judea, who repeats the warning to the apostle. Binding his own hands and feet with Paul's girdle he declares, "So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." And thus it was accomplished to the letter. Nevertheless, spite of the tears of the saints, spite of the warning of this prophet, as of others before, Paul, with mind made up, answers, "What mean ye to weep and to break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."

After all the apostle goes accordingly, and in Jerusalem the brethren receive him gladly. "And the day following Paul went in with us unto James; and all the elders were present." It is evident from this picture that all ecclesiastically was in due order at Jerusalem. An apostle was there who had an apparently high place of local dignity. Besides there were the ordinary overseers whom the Holy Ghost had set as guides and leaders in the assembly (that is, the local charge of elders). "And when Paul had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry." They owned the way in which the Lord had been glorified. At the same time their word to him is, "Thou seest, brother, how many thousands" (the true meaning is tens of thousands, myriads, which may probably give some a larger thought than is familiar of the vast and rapid spread of the gospel at that time among that nation) "of Jews there are which believe; and they are all zealous of the law; and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying, that they ought not to circumcise their children, neither to walk after the customs." This was a mistake. Such was not the course of the apostle.

What Paul really taught was the impropriety of putting Gentiles under the law: he did not interfere with the Jews at this time, Later a distinct and peremptory message came from the Holy Ghost; but the process of the Lord with them was gradual His method with His ancient people I deem of importance for us to learn and imitate. It is perfectly true that it was in the mind of God in due time to bring out fully the deliverance of both Jew and Gentile from the law; but this was not done all at once, at least as regards the Jew. What the apostle set himself decidedly against was the effort to bring the Gentiles under law; and this was precisely what Pharisaic brethren were zealous for. Whether Judaizing Christians or the Gentiles themselves took up the law, the apostle did most resolutely reject and condemn the fatal error. But as regarded the Jews themselves there was the truest forbearance, flowing from, not characteristic largeness of heart only, but tender consideration for scrupulous consciences. If God had not yet sent out the final word that told them the old covenant was ready to vanish away, how could he who so closely followed His ways be hasty? The early days were really a time of transition, where Christ was ministered first to Jew and then to Gentile. The Gentile, never having been under law, was far more simple than the Jew in appreciating the liberty of the gospel. The Jew was tolerated in his prejudices until the closing message came from God, warning them of the danger of apostasy from the gospel through their adhesion to the law.

Having dwelt on this in sketching the epistle to the Hebrews, there is the less reason to say more about it now. But that epistle was to the Hebrew believers the last trumpet which summoned them to renounce all connection with the old system. Up to that time there had been a gradual transition, the gap widening, the difference more pronounced, but still every tie was not broken till this the final call. Such a way strikes me as worthy of our God a way which to our precipitate minds might seem somewhat difficult, because we have been mostly trained as Gentiles. Since we have entered into the truth of God more perfectly, we have seen the enormous mischief of bringing in the law and mixing it up with the gospel.

Let us remember then that, whilst the Holy Ghost always maintained liberty for the Gentile, there was unquestionably a time of waiting on the Jew. Even the apostle Paul was no exception to patience with their prejudices. As to the twelve, they seem to have feebly enough entered into this liberty from the law. Doubtless Paul, as being apostle of the Gentiles, called from heaven by the risen Jesus, and witness of sovereign grace, apprehended it after a different sort and richer measure; but we shall find that even he could warmly sympathise to a great extent with the feelings of a Jew. He is the one to whom, under God, we are indebted for knowing anything about Christianity in its full form and real strength; yet, for all that, it is quite evident that he had, if not Jewish prejudice, certainly the warmest Jewish attachments; and, in point of fact, it was the strength of his affection to the ancient people of God that brought him into the trouble recorded in these concluding chapters of this book, the Acts of the Apostles.

This, we must remember, to a certain extent, may be viewed as an answer to the love found in our blessed Lord Himself; but then there were striking differences. In our Lord, love for Israel was, as all else, perfect: there was not, nor could be, the faintest admixture of a blemish. We know well the bare hint of such a thought would be repulsive to our faith and our love for His person. To the Christian it is impossible to conceive it for an instant. At the same time, we know His love for that people was felt and expressed up to the last. It was His persistent love which brought Him into the circumstances of utter rejection when God's time was come, and He suffered all the consequence of their hatred (though infinitely more also for sin in atonement, which was His alone). Now the apostle knew what it was to love Israel and suffer for that love. Not only among the Gentiles, but among the saints, the more he loved the less, he was loved. This was true; but, if in general true there, emphatically was it to be verified among the Jews. Thus stands the wonderful fact in the history of the apostle Paul: the very man who brought out the church distinctly, and showed its heavenly character as none other approached; the very man that proved the absolute abolition of the old ties and relations, swallowing. up all in Christ exalted to the right hand of God: he is the man whose heart retained the strongest attachment of love to the ancient people of God. And I have not the smallest doubt that God gives us in this case a grave but gracious warning of its danger. Were it an apostle, were it the greatest of the apostles, still Paul was not Christ, and what in Christ could be and was absolute perfection, in Paul was not. Yet Paul was a man who puts all that have been since that day into the shade.

If I may express my feelings here, let me say that I felt nothing a greater trial to my own spirit than touching on this very theme. I could not point out any one thing I shrink from more than having the appearance of reflecting on such a servant of Christ. Yet God has written the history of all this, and He has written it surely not for sentiment and silence, but for utterance and common profit. He has written it, no doubt, that we should feel our own great shortcomings, end that we should beware of our spirit in setting up to condemn such an one as the great apostle of the Gentiles.

Still, I repeat, the Holy Ghost has recorded here His own warnings on the one side, and on the other the refusal of the apostle to act on them, if I may venture so to say, though it were through fulness of tender love, and an ever-burning affection for his brethren after the flesh. Alas! when we think of our faults; when we reflect how little they spring from anything that is lovely; when we recollect how much they are mixed with. worldliness, and impatience, and pride, and vanity, and self; when we observe that he was so deeply chastened, and met with such a distressing stop to the world-wide work which God had given him, in what a light do our faults appear! He had a pressure of trial such as few men ever knew beside himself; and, what might embitter it to him, all this the natural effect of slighting the admonitions of the Spirit of God by yielding to his undying love for a people out of whom, after all, he had been divinely separated to the work the Lord had given him to do. God having given us the account, whatever may be one's own feelings, can it be doubted that we are bound to read, and by grace to seek to understand? Yea, not this only, but may we apply it for the present blessing of our souls, and for our progress in the path of Christ here below, whatever it may be. We may have the smallest possible sphere; but, after all, a saint is a saint, and very dear to God, who magnifies Himself in the least of those that are His.

It is assuredly for our profit and to God's own glory that the Holy Ghost has written this remarkable appendix to the history the onward history of the Acts of the Apostles. Here we have a check which brings in new things, the fruit of persisting in going up to Jerusalem spite of the Spirit's testimony against it. The more blessed the man, the more serious the miss of firm footing. There is one step outside what the Spirit enjoined, whatever may be the mingling of that which is beautiful and lovely; at the same time, it was not the full height, so to speak, of the guidance of the Spirit of God. This exposed the apostle to something more, as it always does; and, indeed, so much the more, because it was such an one as Paul. The same principle is plain in David's life. The lack of energy, which might have been comparatively a little hurt to another, became the gravest snare to David; and, found out of the path of the Lord, he soon slips into the meshes of the devil. Not that I mean anything in the least degree tantamount in the apostle Paul; far from it; for, indeed, in this case the apostle was mercifully preserved from anything that gave the smallest activity to the corruption of nature. It was simply a defect, as it appears to me, of watching against his own love for Israel, and thus setting aside, consequently, the warnings that the Spirit gave. The tears and appeals seem to have rather stimulated and strengthened his desire, and accordingly this exposed him to what was a snare, not immoral but religious, through listening to others below his own measure. He took the advice of James.

"What is it, therefore? The multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee. We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads" what a position for the apostle to find himself in! "and all may know that those things, whereof they were informed concerning. thee, are nothing." Without pretending that there was nothing in the previous line of Paul tending to this (compare Acts 18:18), it is evident that the object was to give the appearance that he was a very good Jew indeed. Was this warrantable, or the whole truth? Was he not a somewhat ambiguous Jew? I believe that, as we have seen, there was an undisguised respect for what once had the sanction of God. And here was just the difference in his case from our blessed Lord's perfect ways. Up to the cross, we all know, the legal economy or first covenant had the sanction of God; after the cross, in principle it was judged. The apostle surely had weighed and appraised it all; he did not require any man to show him the truth. At the same time there was no small mingling of love for the people; and we know well how it may intercept that singleness of eye which is the safeguard of every Christian man.

The apostle then listens to his brethren about a matter in which he was incomparably more competent to form a sound judgment than any of them, Accordingly he suffers the consequence. He is found purifying himself along with the men who had a vow. He enters the temple, "to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them. And when the seven days were almost ended" which it is well known had to do with the Nazarite vow "the Jews which were of Asia, when they saw him in the temple, stirred up all the people and laid hands on him, crying out, Men of Israel, help! This is the man that teacheth all men every where against the people, and the law, and this place; and further brought Greeks also into. the temple, and hath polluted this holy place." The next verse shows us why. It was a mistake; nevertheless it was enough to rouse the feelings of all Israel. "All the city was moved, and the people ran together," and the issue was a frightful tumult, and the apostle was in danger of being killed by their violent hands, when the chief captain comes and rescues him. This paves the way for the remarkable address which the apostle delivers in the Hebrew tongue, given in the next chapter. Acts 22:1-30.

The mention of the Hebrew tongue appears to confirm the true key to the difference between this account of the apostle's conversion and others. It is not precisely in this book as in the gospels, where a different. way of presenting the same fact or discourse of our Lord Jesus obtains, according to the character of the design in hand; yet is it the same principle at bottom. Even in the same book a difference of design may be traced. There may be observed this in the three accounts in which Paul's conversion is given: first, the historical. account; secondly, Paul's own statement to the Jews; and, thirdly, Paul's to the Jews and Gentiles as to the Roman governor and king Agrippa. This is the true reason of the difference there is in the manner in which facts are presented. We need not enter minutely into detail.

On examination you will find what is said to be correct, that here as is evident he adopts a language which was for the very purpose of arresting the attention in appealing to the affections of the Jew; he speaks in their familiar tongue, and accordingly gives an account of his conversion in such a way as he considered conciliatory to the feelings of the Jews. To these there was one thing which was unpardonable; but this was the very glory of his apostleship, the direct object for which God raised him up. Thus, with the most gracious of intentions, and with the warmest love towards his countrymen after the flesh, the apostle gives an account of his conversion and the miraculous circumstances that attended it, of his meeting with Ananias, a devout man according to the law, which he takes particular pains to state there, and of the trance into which he afterwards fell at Jerusalem in the temple whilst praying. But he tells them out that which he must easily have known (and so much the more because of his accurate understanding of the feelings of the Jews) would rouse them to the uttermost: in short, he lets them know that the Lord called him and sent him to the Gentiles.

It was quite enough. The moment the sound of "Gentiles" reached their ears, all their feelings of Jewish pride took fire, and at once they cried out, "Away with such a fellow from the earth! It is not fit that he should live." As they cried and cast off their clothes to throw dust into the air, the chiliarch commanded him to be brought into the castle, and bade that he should be examined by scourging. There he put himself in the wrong; for Paul was not only a Jew but a citizen of Rome; and he was so by a better title than the commandant who thus ordered him to be bound. The apostle quietly states the fact. I dare not judge him, though there may be some Christians who would: he was clearly entitled to remind those that were the guardians of the law of their own transgression. He uses no means further, but merely tells them how things stood.

It appears to me that it is a morbid squeamishness rather than true spiritual wisdom that would cavil at such an act on the part of the apostle. Every one knows that it is easy to be a martyr in theory, and that those who are martyrs in theory are seldom so in practice. Here was one destined to torture, and really one of the most blessed witnesses of the Lord all through. Faith enables one to see things clearly. Should the guardians of law break the law? Faith never teaches one to court danger and difficulty, but to walk the path of Christ in peace and thankfulness. The Lord has not called His servants to desert it. I dare say some of us may have been struck with the fact that the Lord told them when they were persecuted in one city to flee to another. Assuredly this is not courting martyrdom, but the very reverse; and if the Lord Himself gave such a word to His servants in Judea and to His disciples (as is well known), it appears to me that it is at least hazardous without grave spiritual ground to face a danger so decided of condemning the guiltless who are entitled to our reverence. Here we have no sign of anything said by the Holy Ghost in the form of warning; and therefore, observe, it is not in the least degree a setting aside what is clearly laid down elsewhere. We have seen the Holy Ghost admonishing the apostle, when carried far in ardent love, and we can easily see that He had a sovereign title, both to guide and to correct even if it were an apostle.

Nothing of the kind appears here. It was a fact which the Roman officer had overlooked illegally, and the apostle was entitled to state the fact. It was in no way a going to law. Need it be said that such a recourse to the powers that be would have little become a follower and servant of Jesus? It was in no way using such means as man would have employed; it was the simplest possible statement of a circumstance serious in the eye of the law, and it had its effect. "And as they bound him with thongs, Paul said to the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? When the centurion heard that, he went and told the chiliarch, saying, Take heed what thou doest; for this man is a Roman." The chiliarch enquires accordingly. You must remember that to say you were a Roman, if you were not, was a capital offence against the government, which of course they never failed to visit with the severest punishment. To claim it untruly was too dangerous to be often attempted, as it exposed a man to the imminent risk of death. The officials of the Roman empire were rarely disposed therefore to question such a claim, especially where it was made by a man who, on the face of it, was such a character as the apostle, little as he might be known to any of them.

So "straightway," it is said, "they departed from him which should have examined him, and the chiliarch also was afraid after he knew that he was a Roman, and because he had bound him." However, man strives to preserve his dignity after his own fashion. "On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands," (that is to say, he leaves him still a prisoner which he had no right to do,) "and commanded the chief priests and all their council to appear, and brought Paul down and set him before them." The apostle seeks no further redress, and was as far as possible from the desire or thought of punishing the man for the mistake he had made. For this evidently would have been a departure from grace: but the occasion helps to give a little insight into this wonderful man of God. For when the high priest Ananias commanded those that stood by to smite him that said he had lived in all good conscience, Paul turns quickly upon him with the words "God shall smite thee, thou whited wall" (and so He did); "for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." Acts 23:1-35.

This is a fine instance of the most simple, and at the same time admirable, way in which grace recovers, even if there be a momentary slip of haste mingling with it. There can be no doubt at all that the high priest had acted in a way entirely contrary to the law. There was therefore an indisputable right to rebuke him. At the same time I suppose that his decided character, and his keen sense of the glaring injustice, did betray itself in his utterance. Further, it is an instance of what is found often elsewhere in Scripture. God may be with a deed which on one side of it may have haste mingling with it, but on the other real truth and righteousness. What was done here by the high priest was glaringly contrary to the law of which he was the professed administrator. Nor certainly did God permit these solemn words to fall to the ground without bearing fruit. Paul at once, however, corrects himself, and owns that had he known him to be the high priest, he would not have spoken so; that is to say, whatever might be the character of the man, Paul was not one to lower the office. He would leave it to God to judge that which was unworthy of it.

There is another thing that claims our notice. Is there not a certain peculiarity discernible in a measure in the apostle now? First of all there was haste of spirit. Is there as firm treading as before in the path where the power of the Spirit of God rested on him? Do we not find an adroitness, may I venture to say, though wishing in no way to utter a word too much, as is easily done? But still is there not a cleverness in the way in which the apostle, when he perceived that one part of the council were Sadduccees and the other Pharisees, cried out, "Men and brethren, I am a Pharisee, the son of Pharisees;* of the hope and resurrection of the dead I am called in question"?

*The plural form is recommended to us by the most ancient uncials, some good cursives, the Vulgate and the Syriac; the singular prevails in the great majority of copies and versions. Being more natural or customary, though far less energetic, we can understand copyists falling into it.

This does not seem according to the simple and full activity of the Spirit of God that we have seen in the apostle when he was away from Jerusalem. He had gone where he had been divinely warned not to go; and it matters not who it is, if it were even the greatest of the apostles, is there not a sensible difference when there is the smallest divergence from the peaceful guidance of the Holy Ghost? And if this is true of him, what shall we say of ourselves? Do not allow your lips to utter strong things about the apostle Paul; but let your own consciences, and let mine, take heed to our own ways, and above all beware of this that we be not found slighting one word that comes to us from the Holy Ghost. Let us weigh and cherish every expression of God's mind. In this ease the apostle Paul could not doubt it. It was not doubt; but he strengthened himself now that the time was come to suffer. He had made up his mind for the worst that man might or could do. Was it all that was there? In truth there was more than this; but I think the comparative lack of calm, the exposure to haste, and the other features that appear in this remarkable history, are meant to be signs to our souls of the real truth of the case as it now stood.

The consequence was soon apparent on this occasion. The diversion produced was no doubt what men would call politic; that is, the apostle designed to divide and conquer. He made good use of the one party that had whatever there was of zeal and orthodoxy. There is not the smallest pandering to the Sadducees, which would have been far from the Spirit of God. Now I am very far from saying or implying any unworthy ways; but I do mean that there was a kind of availing himself of the difference that reigned between these that held to the word of God with, at any rate, an outward religious respect, and those that despised it; and this is a danger that no man is free from, particularly in circumstances of danger. The apostle yielded to it then. He stated the fact that the hope and resurrection of the dead were in question; but still the question arises, What was his motive for putting it so? What does the Spirit of God bring out before us here? Was it simply the truth? Was it only Christ? I doubt so.

It seems clear that the discerning eye of the apostle saw the horrible state of the high priest and his party, that whatever might be the honour of the office, yet, in the defiled and defiling hands that now held it, it was only used for their own worst purposes against the truth and grace of God. Accordingly he availed himself of the strong feeling of the sounder part of the nation, and thus gained what might have seemed unexpected adherents among the Pharisees. It did not give him after all the advantage. To the believer is not this always the result? I doubt very much the weight of such a gain. Have we not learnt that the true gain is Christ? and that to take our side unqualifiedly with the Lord, by God's grace to shut our eyes to all consequences, and our ears to all censure, and just go on holding to that which we know is acceptable in His eyes and for His own glory, is not this the only true path of service, as it certainly is the precursor of victory? In this case it would be a victory unmixedly for the Master. Such an idea as one's own victory ought not to be in a Christian man's mind. Let our desires be simply for the Lord for His grace and truth, for His own work and glory in the church. His name is ill-served by making use even of the most reputable of His adversaries. Those zealous for the law, one cannot but know, are opposed to the gospel, the Pharisee no less than the Sadducee. The apostle presents to the multitude "the hope and resurrection of the dead." He does not commit himself to speaking about Jesus; he does not say a word of the gospel. Had he brought in either, all would have come to nothing: the Pharisee would have resented the word just as much as the Sadducee. Leaving out what was adverse to his purpose, he puts forward that which he knew would set one part of his enemies against the other.

Yet here was vouchsafed no small comfort from the Lord to His servant. "And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." What a proof of what the Lord is, even in (yea, because of) those very circumstances when the apostle's heart might have been exceedingly cast down! He had persisted in going up to Jerusalem, and brought himself into what certainly looks like a false position, and as a fact exposed him to a number of disasters and painful oppositions. The Lord at this very time, when things looked gloomiest, appeared to His servant, and comforted him. Instead of a word of reproach, on the contrary it is all that could bid him good cheer.

How good the Lord is! How perfect in His ways! He knows how to deal with a mistake whenever there is one, while He righteously deals with it so much the more in one who ought not to have made it, a mistake in his case being a thousand times more serious than in another. Nevertheless, the Lord has nothing but comfort to administer at such a time. "Be of good cheer, for as thou hast testified of me in Jerusalem, so must thou bear witness of me in Rome." He was not going to be killed. This was just before the conspiracy appeared. What could man do? Why should he be afraid then? The Lord meant him to go to Rome: his heart's desire was to go there. That is what his heart was set upon next to Jerusalem; and he had his way in going to Jerusalem; and now the Lord was about to take him to Rome. To Rome he was going, but he was to visit it bearing the marks of having been up to Jerusalem. He was going to Rome a prisoner; bringing the message surely of the grace of God, but not without the experience of what it cost to have yielded to his love for the ancient people of God. He was going to Rome with a deeper sense of what his true calling was. His allotted work lay among the Gentiles pre-eminently and especially among the uncircumcision. Why did he not cleave simply and solely to his calling?

Nor were the foes of the gospel scrupulous, spite of their boasted attachment to the law of God. A conspiracy was forming among the unhappy Jews, and the Lord in His providence brings it to light by one that was kinsman of the apostle, to whose heart the ties of flesh and blood appealed with some strength, if there were no higher motive. No doubt he must have been a Jew to have been in the secrets of that portion of the nation which was bent upon the destruction of the apostle. He divulges the secret, first to Paul, subsequently to the chiliarch. Accordingly Lysias (for this was his name) gets ready a detachment of soldiers, and horsemen, and spearmen, during the night, and sends Paul to Felix the governor with a letter. Little did the Roman think that his letter was to be read by you and me; little did he know that there was an eye that looked him through and through as he wrote. That the false and the true should be proclaimed on the housetops he never counted on. "Claudius Lysias unto the most excellent governor Felix, sendeth greeting. This man was taken of the Jews, and should have been killed of them; then came I with the troop and rescued him, having understood that he was a Roman." He understood nothing of the sort; he was merely deceiving his superior, seeking in fact to make capital out of that which was error and fault; for, as we have seen, he began with a positive infraction of Roman law. He had bound, and this for the purpose of scourging, one no less a citizen than himself. He was guilty of claiming credit and zeal, where he had been both remiss and hasty. Oh, how little does the world think that the secrets of the most private letter, the counsels of the cabinet, the movements of kings, of governors, and ministers of state, of military chiefs and their men, no matter who or what, are all before One who sees all and forgets nothing.

Acts 24:1-27. Paul, however, is rescued; and now comes another scene. Ananias, the high priest, descends with the leaders to try their fortune before the governor with the captive. On this occasion they hire an orator to plead for them. If he begins with the grossest flattery and pomposity of speech, the apostle answers with as strikingly admirable and quiet dignity, exactly suited to the circumstances.

Here the apostle, then, when the governor beckoned him to speak, explains how utterly false were all the charges of this hired rhetorician. He loved his nation too well instead of being in anywise their troubler, as he had been represented. "As thou mayest understand, that there are yet but twelve days since I went up to Jerusalem to worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogue, nor in the city." There was therefore no such case as Tertullus had set forth: "We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes; who also hath gone about to profane the temple." He had only been a few days in Jerusalem, and was there worshipping, not seeking to trouble anybody. "Neither can they prove the things whereof they now accuse me. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust." Then he frankly states what had brought him up on this occasion. "I came to bring alms to my nation, and offerings." He really did love them. "Whereupon," he says, "certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult; who ought to have been here before thee, and object what wrong they had against me." But the witnesses were not found. In point of fact, there was nothing tangible to allege against him. It was merely the outburst of priestly hatred and popular fury, followed by a conspiracy formed to murder; and when this failed, the effort was to bring about a judicial condemnation. Who could fail to see the mere will and malice of man? It had no other origin or character.

"When Felix heard these things, he adjourned them, saying, When Lysias the chiliarch shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty." His wise experienced eye at once saw how things were: there was not the slightest ground for the charges against the apostle. Hence the unusual order not of liberty only, but. that none of his acquaintance were to be forbidden to come or to minister to him. Nay, more than this: "When Felix came with his wife Drusilla, who was a Jewess, he sent for Paul, and heard him concerning the faith of Christ." But there was no compromise: he heard what he did not expect. It was not the resurrection now; it was an appeal to conscience morally, or, as it is said here, "He reasoned of righteousness, temperance, and judgment to come." All has its season, and this was a word exactly suited to the man and the woman to whom Paul preached. It was well timed. Any one who is at all acquainted with the history of this personage for he is an historical character knows that he was peculiarly guilty, and that these words of the apostle were directly levelled at, and a condemnation therefore of, his moral delinquency.

Felix trembles, accordingly, and talks about hearing him at another time; but that convenient time never came. "He hoped also that money should have been given him." How truly, therefore, and how seasonably, had Paul "reasoned to him of righteousness!" "He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him." Besides, you see the character of the man in what follows. "After two years Porcius Festus came in Felix's room: and Felix, willing to show the Jews a pleasure, left Paul bound." There was no justice to be got out of this unjust judge. It was not that he wanted sense, or wisdom, or judgment. He had all these, and so much the worse for him; but he was willing to sacrifice everything for his own ends. He had been foiled in his desire for money; and now to please those Jews whom he heartily despised willing to do something that would ingratiate himself with them without costing him anything he leaves Paul bound.

Festus in due time appears to our view in the next chapter (Acts 25:1-27) He had the same desire. He was no better than his predecessor. Festus proposes in a singular way that Paul should go up to Jerusalem. This, was an unheard of thing for a Roman governor the chief representative of the empire to send one who had been brought before him back to Jerusalem to be judged by the Jews. Paul at once takes his stand on the well-known principle of the Roman empire that ought to have guided Festus. He says, "I stand at Caesar's judgment-seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. But if I be an offender, and have committed any thing worthy of death, I refuse not to die; but if there be none of these things whereof they accuse me, no man may deliver me unto them. I appeal unto Caesar." This is clearly a matter of spiritual judgment. Paul had now committed himself to this course, as later he actually went before Caesar. It was irrevocable. There was no human possibility of change now. He had uttered the word; before Caesar he must go. Nevertheless, a short time after this we find Agrippa comes down, and the Roman governor, knowing well the active mind of the king, tells him the story of Paul. He felt his own weakness in having to do with such a case, and he knew the interest of Agrippa. Agrippa accordingly tells the governor that he would like to hear the man himself.

On the next day, "when Agrippa therefore was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chiliarchs and principal men of the city, at Festus' commandment Paul was brought forth." And here we find a remarkably fine contrast with all the glitter and pomp of the court. The king himself was a most capable man, but destitute of moral purpose. His wife, however she might be favoured naturally, was alas! a woman of no character whatever. Both of them were under the most painful cloud of suspicion even in the minds of the heathen themselves, not to speak of the Jews. These are the persons who, with the Roman governor, sit in judgment upon the apostle. And then comes forth the prisoner bound with chains. But oh what a chasm separated them from him! What a difference in the eyes of God! What a sight it was to Him to behold these judges dealing with such a man without one shred to cover them of what was of Himself nay, with that which was most shameful and debasing. In all the splendour of earth's rank and dignity they sat to hear the poor but rich prisoner of the Lord. And Agrippa (Acts 26:1-32) said to him, "Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee." If we find the full peace and blessedness of this honoured man of God, what the Lord wrought, and the mighty power of His grace, we see the most dignified yet lowly courtesy towards those who listened, Agrippa especially. "Because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently."

He expounds therefore all his history, how he had been trained from his youth in the strictest sect among the Jews, and again mentions how he was judged for the hope of the promise made of God to "our" fathers, Thus he reasons on the resurrection: "Why should it be thought a thing incredible with you if God raises the dead?" He at once brings in this which every Pharisee acknowledged, and which was the main test of orthodoxy among the Jews. This is applied to the history of Jesus of Nazareth. In fact, all turned on it. If it was true that God had raised Him from the dead, what was the position of the Jews, and what the glory of Jesus? All turned therefore on the resurrection.

Then he points out the facts of his own conversion. It was not favourable circumstances that had thrown him in the way of the gospel; it was the very reverse of attachment to the Christians or of any lukewarmness toward the law. All his prepossessions were for Israel, all his prejudices against the gospel. Nevertheless while he had carried this to the uttermost, while with the authority of the chief priests he had sought to persecute them to death, the grace of God surmounted all either of religious ties or religious hatred in the heart of Paul. "When I went to Damascus," he says, "with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun."

And not more surely was the heavenly light which streamed upon the apostle above all nature's light, than the grace which God showed that day completely eclipsed all that was of man in his heart and previous history. All disappeared before the all-overcoming strength of the goodness of God in Christ. "And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? It is hard for thee to kick against goads. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest." The work was done. I say not that there was all the peace and blessedness he was afterwards to enjoy, but there was effected then the entrance of that spiritual light of Christ that dealt with his conscience in all its depths. At once, down to the very roots of his moral being, all was stirred up, and the good seed, the seed of everlasting life, was sown underneath. He is bidden to rise and stand upon his feet. "For I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee."

The word is not exactly as we have it "delivering thee from the people and from the Gentiles." It is hard here to see the propriety of that term "delivering" in our common Bibles. In this connection it was not a question so much of a rescue as of taking him out from the people and from the Gentiles. The Lord was severing him from the Jew no less than the Gentile. It is also more than Peter speaks of inActs 15:1-41; Acts 15:1-41 (taking out from the Gentiles a people for His name); which we have seen already, as it was of prime importance to insist on it at the great council of Jerusalem. It was of course still true that God is taking out a people for His name; but in the case of Saul of Tarsus the Lord speaks of taking him out from the Jew no less than the heathen. It is a separation therefore unto the new work of God from both Jew and Gentile. "Unto whom," speaking of the Gentiles, "now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified through faith that is in me."

Nor was Paul disobedient to the heavenly vision. He bowed to the Lord. He was right, as became a man taught of God. And he "showed first unto them of Damascus, and at Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they, should repent and turn to God, and do works worthy of repentance." For these were the true causes of Jewish hostility.

There was no setting himself up against the law. God forbid that this should ever be an object for a Christian man! He does not call us to a negative testimony, even if legitimate; He calls us to a task far more truly of Himself. It is not against evil so much as for good that God gives us a mission. We must hold this fact always as a fixed principle. I grant you that he who is called out to a purpose that is worthy of God does judge what is evil; nay, not merely this, but judges especially what looks ever so good. Correcting evil by power is not the present purpose of God for the Christian or the church; and be assured His will is the only true directory and the only safe ground for us in everything.

Let us then always enquire, what according to scripture does God design and desire for His people now? What is His real revealed work now? To what therefore is He calling you and me? To what did He set apart the apostle then? It was certainly not the pulling down of the Jews or their legal economy. Judgment was coming on that nation soon, but as long as God forbore Paul lingered over them in patient love; and was he not quite right? But God was calling out a people from the Gentiles as well as from the Jews, and separating him from all his antecedents, from everything that his heart was so fondly bound up in: for never was mortal man that loved Israel more than the apostle Paul did. But God took him out of all his old Jewish associations as well as the Gentiles, to whom now He sent him.

It is evident that we must be separated from human influences even of the best kind, in order to be a fit vessel for God's purposes where the need is greatest. If you would effectually help others, you must always be above the motives and ways that sway them. Impossible to deal rightly with a person if you are merely on the same level with him. This is the reason why, if a brother be overtaken in a fault, what is wanted is a truly spiritual soul to seek his restoration. A careless Christian would spoil the case; because, if he who is in fault can put his finger on something like his own shortcoming in the one who deals with him, it gives him an excuse for his own sin, and a ground for censuring, his censor. Whereas, if there had been the true effect of the grace of God in him who appeals to his soul; if grace has both brought out from all that is evil and sustained in good, so that he can be accused of nothing against the Lord, I need not say how God honours it as His will and special provision for dealing with those who are involved in any fault. Here, in the apostle Paul, is the same principle, though in a far deeper and larger way. Indeed, it is but the assertion of grace that mighty principle of God's goodness in power, working spite of evil according to all that is in His heart.

Paul, then, was taken clean out of everything, both Jew and Gentile, but sent to the Gentile especially. "And the bare sound of this it was that horrified the Jews; nor could they reconcile how one who had burning love to the Jew could at the same time be the prominent, untiring witness of grace to the Gentiles. In their legal pride they could not forgive it. The most hostile feelings broke out against Paul, coupled with the madness of envy and jealousy against the Gentiles. So he tells them, "For these causes the Jews caught me in the temple, and went about to kill me. Having, therefore, obtained help of God, I continue unto this day, witnessing both to small and great, saying nothing else than those things which Moses and the prophets did say should come; whether Christ should suffer; whether he should be the first through resurrection of the dead to announce light," etc.

As he thus explains, the Roman governor interrupts him in the exclamation, that much learning had made him mad. Paul replies, "I am not mad, most noble Festus, but speak forth the words of truth and soberness." There is all possible respect, it will be observed; at the same time, he could not without protest allow the ignorance of a blind heathen to put such a stigma on the truth. He appeals to one beside Festus certainly an impartial witness as far as Christianity was concerned. "For the king knoweth of these things, before whom also I speak freely; for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner." The alleged facts of the life and death and resurrection of Jesus were not unknown to Herod Agrippa. They were universally talked of by all who concerned themselves with Israel.

Suddenly he turns with a direct question: "King Agrippa, believest thou the prophets? I know that thou believest them. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." Though I do not agree with some modern efforts as to this clause, I admit that the word "almost" hardly gives the true force. "In a little degree you are persuading me." In what spirit was this said? It seems to be a sentiment into which he was surprised, and in this sense wrung out from him. He could not deny the truth of what the apostle asserted. He would not disclaim his own prophets. He was, in point of fact, shut up in a corner as far as regarded the facts and the prophecies that spoke of them beforehand. Thus, cool a man of the world as he was, the surprise of the pointed enquiry of the apostle obliged him to acknowledge that in a little degree Paul was persuading him to be a Christian. This does not intimate, of course, that he really believed in the Lord Jesus; but the premisses of the apostle did involve the conclusion that Jewish prophecy pointed to Jesus Christ, so that Agrippa could not but own a certain impression made on his mind.

But Paul answers in a spirit truly admirable, and this not alone with wisdom, nor with loving desire only. There is another element, too, exceedingly sweet, as showing the state of the apostle at this time, and his own soul's deep present enjoyment of the Lord and of His grace. "I would to God that not only thou, but also all that hear me this day, were both in a little and in a great degree such as I am, except these bonds." I hardly know such an answer from man's lips. We have wonderful words of others as well as of Paul elsewhere; but to my mind, throughout the compass even of this blessed book, it would be hard to find an expression of grace and truth, with the condition of happiness which the Spirit vouchsafes, more admirably suited to the circumstances of all concerned more perfectly reflecting what God gives by Jesus Christ our Lord.

Paul could not wish his bonds for any, however he might glory in them for himself. He boasted to be a prisoner of Jesus Christ; but he could not desire such fare then at least for such as he desired to be brought to the Lord. The time might come, no doubt, when those who proved good soldiers in that warfare might rejoice, even as he rejoiced, in his sufferings for Christ's sake and for his body's sake, as well as for the gospel. But this he could with all his heart wish, that they might be, not only in some measure (even if it were only a little), but in a great degree such as he was. It is not merely that they might be Christians; still less that they might be converted; but "such as I am."

The wish embraces both the reality or standing and the state of the Christian; yea, such enjoyment as filled Paul's own heart at the very moment when he stood in bonds before this splendid court. Did not Paul know the dark cloud that hung over Agrippa and Bernice, not to speak of others? Grace surmounts all evil, as it overcomes and forgives the worst enemies. There is not one bitter reflection, nor a denunciatory word. Grace wishes its best even for those who are bent on the pleasures of sin for a season. We know that judgment is sure and just; but grace can rise to a higher kind of justice not that of earth or of man, but of God, who can be just, and justify him that believes "the righteousness of God by faith of Jesus Christ." This was what filled his heart, and it was the full unhindered strength of God's own grace made good and seen in Christ that was now working in his own soul. It was drawn out by his delight and enjoyment of the Christ to whom he had been bearing witness, whose glory made pale all that a Roman governor or a Jewish king could boast. It was not the surprise, but the overflowing heart of one who looked right into eternity who recalled once more the brightness of the glory of heaven, wherein he had seen Christ Himself brighter than all that glory the source, power, and fulness of it all, and the giver of it also to those who believe. It was this that filled him then, and strengthened him to utter such an expression of divine love.

The court breaks up, Agrippa acknowledging himself that Paul might have been set at liberty, if he had not appealed to Caesar. This is to be noted.

Acts 27:1-44. The next chapter details the singularly instructive voyage of the apostle: where, instead of being a prisoner, he looks as if he was really the master of the ship; and, indeed, had his word been duly heeded in time, they would have been preserved in safety. How wonderful a thing faith is! How blessed the faithfulness that flows from faith; how completely it is the power of God in whatever position a man may be!

Here you find the apostle on his way to the Gentiles. All was clear now. He is away from that which was a charmed circle to him, where his bow did not abide in strength, but now, as before Festus and Agrippa, has returned to his old vigour. All is found in its place: no proofs are wanted where every fact proves it.

Acts 28:1-31. The last chapter shows us not only the journey to Rome, but the apostle reaching it. There, too, we find how truly the power of God is with him. He is received and no small kindness shown by the inhabitants in the island of Malta. And Paul illustrates how far any word of the Lord is in vain by accomplishing one of the peculiar promises in the disputed verses at the end of Mark. This strikes the minds of these heathen, so that afterwards we find the father of the great man in the island with Paul, who prays and lays his hands upon him and heals him. "When this was done, others also which had diseases in the island came, and were healed: who also honoured us with many honours; and when we departed, they laded us with such things as were necessary."

Arrived in Italy, they taste the comfort of brotherly love. "We found brethren, and were desired to tarry with them seven days; and so we went toward Rome. And from thence, when the brethren heard of us, they came to meet us as far as Appii Forum, and Tres Tabernae; whom, when Paul saw, he thanked God and took courage." What a joy it is for a humble brother to be the means of inspiring the apostle Paul with fresh cheer along the road of Christ; and how we defraud ourselves as well as our brethren of so much blessing by our little faith and scanty love in identifying ourselves with the most despised and suffering for the name of the Lord! To what a work are we not called! What a wonderful mission is that which the Lord confers upon the simplest soul that names the name of Jesus! May He wake us up to feel how blessed we are, and what a spring of blessing He is! Out of them, it is said, "shall flow rivers of living water." Here, observe, it was the apostle himself; and, though it may seem strange to some, even he could find the sweetness and the power of the ministry of love.

To Rome Paul goes, and there he dwells with a soldier that keeps him; and in due time he sees the Jews, and lays before them the gospel at full length. Alas! it was the same tale; for man is everywhere the same, but God is too. "Some believed the things which were spoken, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive."

The sentence, the long-suspended sentence, of judicial hardening was now about to fall in all its withering strength. It had been hanging over the nation ever since the days of Isaiah the prophet; for not without ground was it uttered then. Still the patience of God pursued its way, till Jesus came and was rejected, when the clouds gathered more thickly. Now not only the Holy Ghost was come, but He had testified of the risen glorified man, from Jerusalem to Rome. But if He had testified, the Jews, instead of being, as they ought to have been, the first to receive God's testimony, were in point of fact the first to refuse the most active and obstinate emissaries of unbelief and of Satan's power, not only not entering in themselves, but forbidding those who would. Accordingly, then and most justly fell that pall of judgment because of unbelief under which they lie to this day. But the gospel goes to the Gentiles; and spite of all that had wrought hitherto, or might work hereafter, they were to hear, and they have heard; and we are ourselves, thanks be to God, the witnesses of it.