Worthy.Bible » Parallel » Acts » Chapter 22

Acts 22:1-30 King James Version (KJV)

1 Men, brethren, and fathers, hear ye my defence which I make now unto you.

2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)

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.

22 And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.

23 And as they cried out, and cast off their clothes, and threw dust into the air,

24 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him.

25 And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?

26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman.

27 Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea.

28 And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born.

29 Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.

30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.


Acts 22:1-30 King James Version with Strong's Concordance (STRONG)

1 Men, G435 brethren, G80 and G2532 fathers, G3962 hear ye G191 my G3450 defence G627 which I make now G3568 unto G4314 you. G5209

2 (And G1161 when they heard G191 that G3754 he spake G4377 in the Hebrew G1446 tongue G1258 to them, G846 they kept G3930 the more G3123 silence: G2271 and G2532 he saith,) G5346

3 I G1473 am G1510 verily G3303 a man G435 which am a Jew, G2453 born G1080 in G1722 Tarsus, G5019 a city in Cilicia, G2791 yet G1161 brought up G397 in G1722 this G5026 city G4172 at G3844 the feet G4228 of Gamaliel, G1059 and taught G3811 according G2596 to the perfect manner G195 of the law G3551 of the fathers, G3971 and was G5225 zealous G2207 toward God, G2316 as G2531 ye G5210 all G3956 are G2075 this day. G4594

4 And I G3739 persecuted G1377 this G5026 way G3598 unto G891 the death, G2288 binding G1195 and G2532 delivering G3860 into G1519 prisons G5438 both G5037 men G435 and G2532 women. G1135

5 As G5613 also G2532 the high priest G749 doth bear G3140 me G3427 witness, G3140 and G2532 all G3956 the estate of the elders: G4244 from G3844 whom G3739 also G2532 I received G1209 letters G1992 unto G4314 the brethren, G80 and G2532 went G4198 to G1519 Damascus, G1154 to bring G71 them which were G5607 there G1566 bound G1210 unto G1519 Jerusalem, G2419 for to G2443 be punished. G5097

6 And G1161 it came to pass, G1096 that, as I made G4198 my G3427 journey, G4198 and G2532 was come nigh G1448 unto Damascus G1154 about G4012 noon, G3314 suddenly G1810 there shone G4015 from G1537 heaven G3772 a great G2425 light G5457 round G4015 about G4012 me. G1691

7 And G5037 I fell G4098 unto G1519 the ground, G1475 and G2532 heard G191 a voice G5456 saying G3004 unto me, G3427 Saul, G4549 Saul, G4549 why G5101 persecutest thou G1377 me? G3165

8 And G1161 I G1473 answered, G611 Who G5101 art thou, G1488 Lord? G2962 And G5037 he said G2036 unto G4314 me, G3165 I G1473 am G1510 Jesus G2424 of Nazareth, G3480 whom G3739 thou G4771 persecutest. G1377

9 And G1161 they that were G5607 with G4862 me G1698 saw G2300 indeed G3303 the light, G5457 and G2532 were G1096 afraid; G1719 but G1161 they heard G191 not G3756 the voice G5456 of him that spake G2980 to me. G3427

10 And G1161 I said, G2036 What G5101 shall I do, G4160 Lord? G2962 And G1161 the Lord G2962 said G2036 unto G4314 me, G3165 Arise, G450 and go G4198 into G1519 Damascus; G1154 and there G2546 it shall be told G2980 thee G4671 of G4012 all things G3956 which G3739 are appointed G5021 for thee G4671 to do. G4160

11 And G1161 when G5613 I could G1689 not G3756 see G1689 for G575 the glory G1391 of that G1565 light, G5457 being led by the hand G5496 of G5259 them that were G4895 with me, G3427 I came G2064 into G1519 Damascus. G1154

12 And G1161 one G5100 Ananias, G367 a devout G2152 man G435 according G2596 to the law, G3551 having a good report G3140 of G5259 all G3956 the Jews G2453 which dwelt G2730 there,

13 Came G2064 unto G4314 me, G3165 and G2532 stood, G2186 and said G2036 unto me, G3427 Brother G80 Saul, G4549 receive thy sight. G308 And G2504 the same G846 hour G5610 I G2504 looked up G308 upon G1519 him. G846

14 And G1161 he said, G2036 The God G2316 of our G2257 fathers G3962 hath chosen G4400 thee, G4571 that thou shouldest know G1097 his G846 will, G2307 and G2532 see G1492 that Just One, G1342 and G2532 shouldest hear G191 the voice G5456 of G1537 his G846 mouth. G4750

15 For G3754 thou shalt be G2071 his G846 witness G3144 unto G4314 all G3956 men G444 of what G3739 thou hast seen G3708 and G2532 heard. G191

16 And G2532 now G3568 why G5101 tarriest thou? G3195 arise, G450 and be baptized, G907 and G2532 wash away G628 thy G4675 sins, G266 calling on G1941 the name G3686 of the Lord. G2962

17 And G1161 it came to pass, G1096 that, when I G3427 was come again G5290 to G1519 Jerusalem, G2419 even G2532 while I G3450 prayed G4336 in G1722 the temple, G2411 I G3165 was G1096 in G1722 a trance; G1611

18 And G2532 saw G1492 him G846 saying G3004 unto me, G3427 Make haste, G4692 and G2532 get thee G1831 quickly G5034 G1722 out of G1537 Jerusalem: G2419 for G1360 they will G3858 not G3756 receive G3858 thy G4675 testimony G3141 concerning G4012 me. G1700

19 And I G2504 said, G2036 Lord, G2962 they G846 know G1987 that G3754 I G1473 imprisoned G2252 G5439 and G2532 beat G1194 in every G2596 synagogue G4864 them that believed G4100 on G1909 thee: G4571

20 And G2532 when G3753 the blood G129 of thy G4675 martyr G3144 Stephen G4736 was shed, G1632 I G846 also G2532 was G2252 standing by, G2186 and G2532 consenting G4909 unto his G846 death, G336 and G2532 kept G5442 the raiment G2440 of them that slew G337 him. G846

21 And G2532 he said G2036 unto G4314 me, G3165 Depart: G4198 for G3754 I G1473 will send G1821 thee G4571 far hence G3112 unto G1519 the Gentiles. G1484

22 And G1161 they gave G191 him G846 audience G191 unto G891 this G5127 word, G3056 and G2532 then lifted up G1869 their G846 voices, G5456 and said, G3004 Away with G142 such G5108 a fellow from G575 the earth: G1093 for G1063 it is G2520 not G3756 fit G2520 that he G846 should live. G2198

23 And G1161 as they G846 cried out, G2905 and G2532 cast off G4495 their clothes, G2440 and G2532 threw G906 dust G2868 into G1519 the air, G109

24 The chief captain G5506 commanded G2753 him G846 to be brought G71 into G1519 the castle, G3925 and bade G2036 that he G846 should be examined G426 by scourging; G3148 that G2443 he might know G1921 wherefore G1223 G3739 G156 they cried G2019 so G3779 against G2019 him. G846

25 And G1161 as G5613 they bound G4385 G4385 him G846 with thongs, G2438 Paul G3972 said G2036 unto G4314 the centurion G1543 that stood by, G2476 Is it lawful G1487 G1832 for you G5213 to scourge G3147 a man G444 that is a Roman, G4514 and G2532 uncondemned? G178

26 When G1161 the centurion G1543 heard G191 that, he went G4334 and told G518 the chief captain, G5506 saying, G3004 Take heed G3708 what G5101 thou doest: G3195 G4160 for G1063 this G3778 man G444 is G2076 a Roman. G4514

27 Then G1161 the chief captain G5506 came, G4334 and said G2036 unto him, G846 Tell G3004 me, G3427 G1487 art G1488 thou G4771 a Roman? G4514 G1161 He said, G5346 Yea. G3483

28 And G5037 the chief captain G5506 answered, G611 With a great G4183 sum G2774 obtained G2932 I G1473 this G5026 freedom. G4174 And G1161 Paul G3972 said, G5346 But G1161 I G1473 G2532 was free born. G1080

29 Then G3767 straightway G2112 they departed G868 from G575 him G846 which G3588 should G3195 have examined G426 him: G846 and G1161 the chief captain G5506 also G2532 was afraid, G5399 after he knew G1921 that G3754 he was G2076 a Roman, G4514 and G2532 because G3754 he had G2258 bound G1210 him. G846

30 G1161 On the morrow, G1887 because he would G1014 have known G1097 the certainty G804 wherefore G5101 he was accused G2723 of G3844 the Jews, G2453 he loosed G3089 him G846 from G575 his bands, G1199 and G2532 commanded G2753 the chief priests G749 and G2532 all G3650 their G846 council G4892 to appear, G2064 and G2532 brought G2609 Paul G3972 down, G2609 and set him G2476 before G1519 them. G846


Acts 22:1-30 American Standard (ASV)

1 Brethren and fathers, hear ye the defence which I now make unto you.

2 And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith,

3 I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day:

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 journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished.

6 And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me.

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 beheld indeed the light, 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, well reported of by all the Jews that dwelt there,

13 came unto me, and standing by me said unto me, Brother Saul, receive thy sight. And in that very hour I looked up on him.

14 And he said, The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth.

15 For thou shalt be a witness for him 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 his name.

17 And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,

18 and saw him saying unto me, Make haste, and get thee quickly out of Jerusalem; because they will not receive of thee testimony concerning me.

19 And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee:

20 and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him.

21 And he said unto me, Depart: for I will send thee forth far hence unto the Gentiles.

22 And they gave him audience unto this word; and they lifted up their voice, and said, Away with such a fellow from the earth: for it is not fit that he should live.

23 And as they cried out, and threw off their garments, and cast dust into the air,

24 the chief captain commanded him be brought into the castle, bidding that he should be examined by scourging, that he might know for what cause they so shouted against him.

25 And when they had tied him up with the thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?

26 And when the centurion heard it, he went to the chief captain and told him, saying, What art thou about to do? for this man is a Roman.

27 And the chief captain came and said unto him, Tell me, art thou a Roman? And he said, Yea.

28 And the chief captain answered, With a great sum obtained I this citizenship. And Paul said, But I am `a Roman' born.

29 They then that were about to examine him straightway departed from him: and the chief captain also was afraid when he knew that he was a Roman, and because he had bound him.

30 But on the morrow, desiring to know the certainty wherefore he was accused of the Jews, he loosed him, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.


Acts 22:1-30 Young's Literal Translation (YLT)

1 `Men, brethren, and fathers, hear my defence now unto you;' --

2 and they having heard that in the Hebrew dialect he was speaking to them, gave the more silence, and he saith, --

3 `I, indeed, am a man, a Jew, having been born in Tarsus of Cilicia, and brought up in this city at the feet of Gamaliel, having been taught according to the exactitude of a law of the fathers, being zealous of God, as all ye are to-day.

4 `And this way I persecuted unto death, binding and delivering up to prisons both men and women,

5 as also the chief priest doth testify to me, and all the eldership; from whom also having received letters unto the brethren, to Damascus, I was going on, to bring also those there bound to Jerusalem that they might be punished,

6 and it came to pass, in my going on and coming nigh to Damascus, about noon, suddenly out of the heaven there shone a great light round about me,

7 I fell also to the ground, and I heard a voice saying to me, Saul, Saul, why me dost thou persecute?

8 `And I answered, Who art thou, Lord? and he said unto me, I am Jesus the Nazarene whom thou dost persecute --

9 and they who are with me the light did see, and became afraid, and the voice they heard not of him who is speaking to me --

10 and I said, What shall I do, Lord? and the Lord said unto me, Having risen, go on to Damascus, and there it shall be told thee concerning all things that have been appointed for thee to do.

11 `And when I did not see from the glory of that light, being led by the hand by those who are with me, I came to Damascus,

12 and a certain one, Ananias, a pious man according to the law, being testified to by all the Jews dwelling `there',

13 having come unto me and stood by `me', said to me, Saul, brother, look up; and I the same hour did look up to him;

14 and he said, The God of our fathers did choose thee beforehand to know His will, and to see the Righteous One, and to hear a voice out of his mouth,

15 because thou shalt be his witness unto all men of what thou hast seen and heard;

16 and now, why tarriest thou? having risen, baptize thyself, and wash away thy sins, calling upon the name of the Lord.

17 `And it came to pass when I returned to Jerusalem, and while I was praying in the temple, I came into a trance,

18 and I saw him saying to me, Haste and go forth in haste out of Jerusalem, because they will not receive thy testimony concerning me;

19 and I said, Lord, they -- they know that I was imprisoning and was scourging in every synagogue those believing on thee;

20 and when the blood of thy witness Stephen was being poured forth, I also was standing by and assenting to his death, and keeping the garments of those putting him to death;

21 and he said unto me, Go, because to nations far off I will send thee.'

22 And they were hearing him unto this word, and they lifted up their voice, saying, `Away from the earth with such an one; for it is not fit for him to live.'

23 And they crying out and casting up their garments, and throwing dust into the air,

24 the chief captain commanded him to be brought into the castle, saying, `By scourges let him be examined;' that he might know for what cause they were crying so against him.

25 And as he was stretching him with the thongs, Paul said unto the centurion who was standing by, `A man, a Roman, uncondemned -- is it lawful to you to scourge;'

26 and the centurion having heard, having gone near to the chief captain, told, saying, `Take heed what thou art about to do, for this man is a Roman;'

27 and the chief captain having come near, said to him, `Tell me, art thou a Roman?' and he said, `Yes;'

28 and the chief captain answered, `I, with a great sum, did obtain this citizenship;' but Paul said, `But I have been even born `so'.'

29 Immediately, therefore, they departed from him who are about to examine him, and the chief captain also was afraid, having learned that he is a Roman, and because he had bound him,

30 and on the morrow, intending to know the certainty wherefore he is accused by the Jews, he did loose him from the bonds, and commanded the chief priests and all their sanhedrim to come, and having brought down Paul, he set `him' before them.


Acts 22:1-30 Darby English Bible (DARBY)

1 Brethren and fathers, hear my defence which I now make to you.

2 And hearing that he addressed them in the Hebrew tongue, they kept the more quiet; and he says,

3 *I* am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, educated according to [the] exactness of the law of [our] fathers, being zealous for God, as *ye* are all this day;

4 who have persecuted this way unto death, binding and delivering up to prisons both men and women;

5 as also the high priest bears me witness, and all the elderhood: from whom also, having received letters to the brethren, I went to Damascus to bring those also who were there, bound, to Jerusalem, to be punished.

6 And it came to pass, as I was journeying and drawing near to Damascus, that, about mid-day, there suddenly shone out of heaven a great light round about me.

7 And I fell to the ground, and heard a voice saying to me, Saul, Saul, why persecutest thou me?

8 And *I* answered, Who art thou, Lord? And he said to me, *I* am Jesus the Nazaraean, whom *thou* persecutest.

9 But they that were with me beheld the light, [and were filled with fear], but heard not the voice of him that was speaking to me.

10 And I said, What shall I do, Lord? And the Lord said to me, Rise up, and go to Damascus, and there it shall be told thee of all things which it is appointed thee to do.

11 And as I could not see, through the glory of that light, being led by the hand of those who were with me, I came to Damascus.

12 And a certain Ananias, a pious man according to the law, borne witness to by all the Jews who dwelt [there],

13 coming to me and standing by me, said to me, Brother Saul, receive thy sight. And *I*, in the same hour, received my sight and saw him.

14 And he said, The God of our fathers has chosen thee beforehand to know his will, and to see the just one, and to hear a voice out of his mouth;

15 for thou shalt be a witness for him to all men of what thou hast seen and heard.

16 And now why lingerest thou? Arise and get baptised, and have thy sins washed away, calling on his name.

17 And it came to pass when I had returned to Jerusalem, and as I was praying in the temple, that I became in ecstasy,

18 and saw him saying to me, Make haste and go quickly out of Jerusalem, for they will not receive thy testimony concerning me.

19 And *I* said, Lord, they themselves know that *I* was imprisoning and beating in every synagogue those that believe on thee;

20 and when the blood of thy witness Stephen was shed, I also myself was standing by and consenting, and kept the clothes of them who killed him.

21 And he said to me, Go, for *I* will send thee to the nations afar off.

22 And they heard him until this word, and lifted up their voice, saying, Away with such a one as that from the earth, for it was not fit he should live.

23 And as they were crying, and throwing away their clothes, and casting dust into the air,

24 the chiliarch commanded him to be brought into the fortress, saying that he should be examined by scourging, that he might ascertain for what cause they cried thus against him.

25 But as they stretched him forward with the thongs, Paul said to the centurion who stood [by], Is it lawful for you to scourge a man [who is] a Roman and uncondemned?

26 And the centurion, having heard it, went and reported it to the chiliarch, saying, What art thou going to do? for this man is a Roman.

27 And the chiliarch coming up said to him, Tell me, Art *thou* a Roman? And he said, Yes.

28 And the chiliarch answered, *I*, for a great sum, bought this citizenship. And Paul said, But *I* was also [free] born.

29 Immediately therefore those who were going to examine him left him, and the chiliarch also was afraid when he ascertained that he was a Roman, and because he had bound him.

30 And on the morrow, desirous to know the certainty [of the matter] why he was accused of the Jews, he loosed him, and commanded the chief priests and all the council to meet, and having brought Paul down set him before them.


Acts 22:1-30 World English Bible (WEB)

1 "Brothers and fathers, listen to the defense which I now make to you."

2 When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said,

3 "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day.

4 I persecuted this Way to the death, binding and delivering into prisons both men and women.

5 As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and traveled to Damascus to bring them also who were there to Jerusalem in bonds to be punished.

6 It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me.

7 I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why are you persecuting me?'

8 I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.'

9 "Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me.

10 I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.'

11 When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus.

12 One Ananias, a devout man according to the law, well reported of by all the Jews who lived in Damascus,

13 came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him.

14 He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth.

15 For you will be a witness for him to all men of what you have seen and heard.

16 Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.'

17 "It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,

18 and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.'

19 I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you.

20 When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.'

21 "He said to me, 'Depart, for I will send you out far from here to the Gentiles.'"

22 They listened to him until he said that; then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn't fit to live!"

23 As they cried out, and threw off their cloaks, and threw dust into the air,

24 the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that.

25 When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty?"

26 When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman!"

27 The commanding officer came and asked him, "Tell me, are you a Roman?" He said, "Yes."

28 The commanding officer answered, "I bought my citizenship for a great price." Paul said, "But I was born a Roman."

29 Immediately those who were about to examine him departed from him, and the commanding officer also was afraid when he realized that he was a Roman, because he had bound him.

30 But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.


Acts 22:1-30 Bible in Basic English (BBE)

1 My brothers and fathers, give ear to the story of my life which I now put before you.

2 And, hearing him talking in the Hebrew language, they became the more quiet, and he said,

3 I am a Jew of Tarsus in Cilicia by birth, but I had my education in this town at the feet of Gamaliel, being trained in the keeping of every detail of the law of our fathers; given up to the cause of God with all my heart, as you are today.

4 And I made attacks on this Way, even to death, taking men and women and putting them in prison.

5 Of which the high priest will be a witness, and all the rulers, from whom I had letters to the brothers; and I went into Damascus, to take those who were there as prisoners to Jerusalem for punishment.

6 And it came about that while I was on my journey, coming near to Damascus, about the middle of the day, suddenly I saw a great light from heaven shining round me.

7 And when I went down on the earth, a voice came to my ears saying to me, Saul, Saul, why are you attacking me so cruelly?

8 And I, answering, said, Who are you; Lord? And he said to me, I am Jesus of Nazareth, whom you are attacking.

9 And those who were with me saw the light, but the voice of him who was talking to me came not to their ears.

10 And I said, What have I to do, Lord? And the Lord said to me, Get up, and go into Damascus; and it will be made clear to you what you have to do.

11 And because I was unable to see because of the glory of that light, those who were with me took me by the hand, and so I came to Damascus.

12 And one Ananias, a God-fearing man, who kept the law, and of whom all the Jews in that place had a high opinion,

13 Came to my side and said, Brother Saul, let your eyes be open. And in that very hour I was able to see him.

14 And he said, You have been marked out by the God of our fathers to have knowledge of his purpose, and to see the Upright One and to give ear to the words of his mouth.

15 For you will be a witness for him to all men of what you have seen and of what has come to your ears.

16 And now, why are you waiting? get up, and have baptism, for the washing away of your sins, giving worship to his name.

17 And it came about that when I had come back to Jerusalem, while I was at prayer in the Temple, my senses became more than naturally clear,

18 And I saw him saying to me, Go out of Jerusalem straight away because they will not give hearing to your witness about me.

19 And I said, Lord, they themselves have knowledge that I went through the Synagogues putting in prison and whipping all those who had faith in you:

20 And when Stephen your witness was put to death, I was there, giving approval, and looking after the clothing of those who put him to death.

21 And he said to me, Go, for I will send you far away to the Gentiles.

22 And they gave him a hearing as far as this word; then with loud voices they said, Away with this man from the earth; it is not right for him to be living.

23 And while they were crying out, and pulling off their clothing, and sending dust into the air,

24 The chief captain gave orders for him to be taken into the army building, saying that he would put him to the test by whipping, so that he might have knowledge of the reason why they were crying out so violently against him.

25 And when they had put leather bands round him, Paul said to the captain who was present, Is it the law for you to give blows to a man who is a Roman and has not been judged?

26 And hearing this, the man went to the chief captain and gave him an account of it, saying, What are you about to do? for this man is a Roman.

27 And the chief captain came to him and said, Give me an answer, are you a Roman? And he said, Yes.

28 And the chief captain said, I got Roman rights for myself at a great price. And Paul said, But I had them by birth.

29 Then those who were about to put him to the test went away: and the chief captain was in fear, seeing that he was a Roman, and that he had put chains on him.

30 But on the day after, desiring to have certain knowledge of what the Jews had to say against him, he made him free, and gave orders for the chief priests and all the Sanhedrin to come together, and he took Paul and put him before them.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Acts 22

Commentary on Acts 22 Matthew Henry Commentary


Chapter 22

In the close of the foregoing chapter we had Paul bound, according to Agabus's prophecy of the hard usage he should receive from the Jews at Jerusalem, yet he had his tongue set at liberty, by the permission the chief captain gave him to speak for himself; and so intent he is upon using that liberty of speech which is allowed him, to the honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention of them, but speaks of the great things Christ had done for him with as much ease and cheerfulness as if nothing had been done to ruffle him or put him into disorder. We have here,

  • I. His address to the people, and their attention to it (v. 1, 2).
  • II. The account he gives of himself.
    • 1. What a bigoted Jew he had been in the beginning of his time (v. 3-5).
    • 2. How he was miraculously converted and brought over to the faith of Christ (v. 6-11).
    • 3. How he was confirmed and baptized by the ministry of Ananias (v. 12-16).
    • 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles (v. 17-21).
  • III. The interruption given him upon this by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it (v. 22, 23).
  • IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul (v. 24, 25).
  • V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition (v. 26-29).
  • VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there (v. 30).

Act 22:1-2

Paul had, in the last verse of the foregoing chapter, gained a great point, by commanding so profound a silence after so loud a clamour. Now here observe,

  • I. With what an admirable composure and presence of mind he addresses himself to speak. Never was poor man set upon in a more tumultuous manner, nor with more rage and fury; and yet, in what he said,
    • 1. There appears o fright, but his mind is sedate and composed. Thus he makes his own words good, None of these things move me; and David's (Ps. 3:6), I will not be afraid of ten thousands of people that have set themselves against me round about.
    • 2. There appears no passion. Though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive to be charged with profaning the temple just then when he was contriving and designing to show his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter.
  • II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention: "Men, brethren, and fathers, v. 1. To you, O men, I call; men, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren of the common people; you, fathers of the priests.' Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to give titles of due respect to all; and those we would do good to we should endeavour not to provoke. Though he was rescued out of their hands, and was taken under the protection of the chief captain, yet he does not fall foul upon them, with, Hear now, you rebels; but compliments them with, Men, brethren, and fathers. And observe, he does not exhibit a charge against them, does not recriminate, Hear now what I have to say against you, but, Hear now what I have to say for myself: Hear you my defence; a just and reasonable request, for every man that is accused has a right to answer for himself, and has not justice done him if his answer be not patiently and impartially heard.
  • III. The language he spoke in, which recommended what he said to the auditory; He spoke in the Hebrew tongue, that is, the vulgar language of the Jews, which, at this time, was not the pure Old-Testament Hebrew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. However,
    • 1. It showed his continued respect to his countrymen, the Jews. Though he had conversed so much with the Gentiles, yet he still retained the Jews' language, and could talk it with ease; by this it appears he is a Jew, for his speech betrayeth him.
    • 2. What he said was the more generally understood, for that was the language every body spoke, and therefore to speak in that language was indeed to appeal to the people, by which he might have somewhat to insinuate into their affections; and therefore, when they heard that he spoke in the Hebrew tongue, they kept the more silence. How can it be thought people should give any attention to that which is spoken to them in a language they do not understand? The chief captain was surprised to hear him speak Greek (ch. 21:37), the Jews were surprised to hear him speak Hebrew, and both therefore think the better of him. But how would they have been surprised if they had enquired, as they ought to have done, and found in what variety of tongues the Spirit gave him utterance! 1 Co. 14:18, I speak with tongues more than you all. But the truth is, many wise and good men are therefore slighted only because they are not known.

Act 22:3-21

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, aneµr 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 (Rom. 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 (Isa. 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, v. 4, 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, ch. 9:1. When they were put to death, he gave his voice against them, ch. 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, v. 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 herein overruled. He relates the story of his conversion here very particularly, as we had it before (ch. 9), 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 (v. 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 (v. 7), and all that were with him, ch. 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, v. 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, Heb. 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, v. 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 (v. 11): I could not see for the glory of that light. It struck him blind for the present. Nimium sensibile laedit 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? Jn. 9:40. Nay, they were confident that they themselves were guides to the blind, and lights to those that were in darkness, Rom. 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, Rom. 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 (v. 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 (v. 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, Gal. 1:1, 12. 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 Co. 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 (v. 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 ch. 26, 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 (v. 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 Co. 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 Co. 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 (Gal. 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 (v. 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 (v. 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 (v. 19, 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 (v. 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, Jn. 4:38), but shall break up new ground, and preach the gospel where Christ was not named, Rom. 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.

Act 22:22-30

Paul was going on with this account of himself, had shown them his commission to preach among the Gentiles without any peevish reflections upon the Jews, and we may suppose designed next to show how he was afterwards, by a special direction of the Holy Ghost at Antioch, separated to this service, how tender he was of the Jews, how respectful to them, and how careful to give them the precedency in all places whither he came, and to unite Jews and Gentiles in one body; and then to show how wonderfully God had owned him, and what good service had been done to the interest of God's kingdom among men in general, without damage to any of the true interests of the Jewish church in particular. But, whatever he designs to say, they resolve he shall say no more to them: They gave him audience to this word. Hitherto they had heard him with patience and some attention. But when he speaks of being sent to the Gentiles, though it was what Christ himself said to him, they cannot bear it, not so much as to hear the Gentiles named, such an enmity had they to them, and such a jealousy of them. Upon the mention of this, they have no manner of patience, but forget all rules of decency and equity; thus were they provoked to jealousy by those that were no people, Rom. 10:19.

Now here we are told how furious and outrageous the people were against Paul, for mentioning the Gentiles as taken into the cognizance of divine grace, and so justifying his preaching among them.

  • I. They interrupted him, by lifting up their voice, to put him into confusion, and that nobody might hear a word he said. Galled consciences kick at the least touch; and those who are resolved not to be rules by reason commonly resolve not to hear it if they can help it. And the spirit of enmity against the gospel of Christ commonly shows itself in silencing the ministers of Christ and his gospel, and stopping their mouths, as the Jews did Paul's here. Their fathers had said to the best of seers, See not, Isa. 30:10. And so they to the best of speakers, Speak not. Forbear, wherefore shouldst thou be smitten? 2 Chr. 25:16.
  • II. They clamoured against him as one that was unworthy of life, much more of liberty. Without weighing the arguments he had urged in his own defence, or offering to make any answer to them, they cried out with a confused noise, "Away with such a fellow as this from the earth, who pretends to have a commission to preach to the Gentiles; why, it is not fit that he should live.' Thus the men that have been the greatest blessings of their age have been represented not only as the burdens of the earth, but the plague of their generation. He that was worthy of the greatest honours of life is condemned as not worthy of life itself. See what different sentiments God and men have of good men, and yet they both agree in this that they are not likely to live long in this world. Paul says of the godly Jews that they were men of whom the world was not worthy, Heb. 11:38. And therefore they must be removed, that the world may be justly punished with the loss of them. The ungodly Jews here say of Paul that it was not fit he should live; and therefore he must be removed, that the world may be eased of the burden of him, as of the two witnesses, Rev. 11:10.
  • III. They went stark mad against Paul, and against the chief captain for not killing him immediately at their request, or throwing him as a pry into their teeth, that they might devour him (v. 23); as men whose reason was quite lost in passion, they cried out like roaring lions or raging bears, and howled like the evening wolves; they cast off their clothes with fury and violence, as much as to say that thus they would tear him if they could but come at him. Or, rather, they thus showed how ready they were to stone him; those that stoned Stephen threw off their clothes, v. 20. Or, they rent their clothes, as if he had spoken blasphemy; and threw dust into the air, in detestation of it; or signifying how ready they were to throw stones at Paul, if the chief captain would have permitted them. But why should we go about to give a reason for these experiences of fury, which they themselves could not account for? All they intended was to make the chief captain sensible how much they were enraged and exasperated at Paul, so that he could not do any thing to gratify them more than to let them have their will against him.
  • IV. The chief captain took care for his safety, by ordering him to be brought into the castle, v. 24. A prison sometimes has been a protection to good men from popular rage. Paul's hour was not yet come, he had not finished his testimony, and therefore God raised up one that took care of him, when none of his friends durst appear on his behalf. Grant not, O Lord, the desire of the wicked.
  • V. He ordered him the torture, to force from him a confession of some flagrant crimes which had provoked the people to such an uncommon violence against him. He ordered that he should be examined by scourging (as now in some countries by the rack), that he might know wherefore they cried so against him. Herein he did not proceed fairly; he should have singled out some of the clamorous tumultuous complainants, and taken them into the castle as breakers of the peace, and should have examined them, and by scourging too, what they had to lay to the charge of a man that could give so good an account of himself, and did not appear to have done any thing worthy of death or of bonds. It was proper to ask them, but not at all proper to ask Paul, wherefore they cried so against him. He could tell that he had given them no just cause to do it; if there were any cause, let them produce it. No man is bound to accuse himself, though he be guilty, much less ought he to be compelled to accuse himself when he is innocent. Surely the chief captain did not know the Jewish nation when he concluded that he must needs have done something very bad whom they cried out against. Had they not just thus cried out against our Lord Jesus, Crucify him, crucify him, when they had not one word to say in answer to the judge's question, Why, what evil has he done? Is this a fair or just occasion to scourge Paul, that a rude tumultuous mob cry out against him, but cannot tell why or wherefore, and therefore he must be forced to tell?
  • VI. Paul pleaded his privilege as a Roman citizen, by which he was exempted from all trials and punishments of this nature (v. 25): As they bound him with thongs, or leathern bands, to the whipping post, as they used to bind the vilest of malefactors in bridewell from whom they would extort a confession, he made no outcry against the injustice of their proceedings against an innocent man, but very mildly let them understand the illegality of their proceedings against him as a citizen of Rome, which he had done once before at Philippi after he had been scourged (ch. 16:37), but here he makes use of it for prevention. He said to the centurion that stood by, "You know the law; pray is it lawful for you who are yourselves Romans to scourge a man that is a Roman, and uncondemned?' The manner of his speaking plainly intimates what a holy security and serenity of mind this good man enjoyed, not disturbed either with anger or fear in the midst of all those indignities that were done him, and the danger he was in. The Romans had a law (it was called lex Sempronia), that if any magistrate did chastise or condemn a freeman of Rome, indicta causa-without hearing him speak for himself, and deliberating upon the whole of his case, he should be liable to the sentence of the people, who were very jealous of their liberties. It is indeed the privilege of every man not to have wrong done him, except it be proved he has done wrong; as it is of every Englishman by Magna Charta not to be dis-seized of his life or freehold, but by a verdict of twelve men of his peers.
  • VII. The chief captain was surprised at this, and put into a fright. He had taken Paul to be a vagabond Egyptian, and wondered he could speak Greek (ch. 21:37), but is much more surprised now he finds that he is as good a gentleman as himself. How many men of great worth and merit are despised because they are not known, are looked upon and treated as the offscouring of all things, when those that count them so, if they knew their true character, would own them to be of the excellent ones of the earth! The chief captain had centurions, under-officers, attending him, ch. 21:32. One of these reports this matter to the chief captain (v. 26): Take heed what thou doest, for this man is a Roman, and what indignity is done to him will be construed an offence against the majesty of the Roman people, as they loved to speak. They all knew what a value was put upon this privilege of the Roman citizens. Tully extols it in one of his orations against Verres, O nomen dulce libertatis, O jus eximium nostrae civitatis! O lex Porcia! O leges Semproniae; facinus est vincere Romanum civem, scelus verberare-O Liberty! I love thy charming name; and these our Porcian and Sempronian laws, how admirable! It is a crime to bind a Roman citizen, but an unpardonable one to beat him. "Therefore' (says the centurion) "let us look to ourselves; if this man be a Roman, and we do him any indignity, we shall be in danger to lose our commissions at least.' Now,
    • 1. The chief captain would be satisfied of the truth of this from his own mouth (v. 27): "Tell me, art thou a Roman? Art thou entitled to the privileges of a Roman citizen?' "Yes,' says Paul, "I am;' and perhaps produced some ticket or instrument which proved it; for otherwise they would scarcely have taken his word.
    • 2. The chief captain very freely compares notes with him upon this matter, and it appears that the privilege Paul had as a Roman citizen was of the two more honourable than the colonel's; for the colonel owns that his was purchased: "I am a freeman of Rome; but with a great sum obtained I this freedom, it cost me dear, how came you by it?' "Why truly,' says Paul, "I was free-born.' Some think he became entitled to this freedom by the place of his birth, as a native of Tarsus, a city privileged by the emperor with the same privileges that Rome itself enjoyed; others rather think it was by his father or grandfather having served in the war between Caesar and Antony, or some other of the civil wars of Rome, and being for some signal piece of service rewarded with a freedom of the city, and so Paul came to be free-born; and here he pleads it for his own preservation, for which end not only we may but we ought to use all lawful means.
    • 3. This put an immediate stop to Paul's trouble. Those that were appointed to examine him by scourging quitted the spot; they departed from him (v. 29), lest they should run themselves into a snare. Nay, and the colonel himself, though we may suppose him to have a considerable interest, was afraid when he heard he was a Roman, because, though he had not beaten him, yet he had bound him in order to his being beaten. Thus many are restrained from evil practices by the fear of man who would not be restrained from them by the fear of God. See here the benefit of human laws and magistracy, and what reason we have to be thankful to God for them; for even when they have given no countenance nor special protection to God's people and ministers, yet, by the general support of equity and fair dealing between man and man, they have served to check the rage of wicked and unreasonable illegal men, who otherwise would know no bounds, and to say, Hitherto it shall come, but no further; here shall its proud waves by stayed. And therefore this service we owe to all in authority, to pray for them, because this benefit we have reason to expect from them, whether we have it or no, as long as we are quiet and peaceable-to live quiet and peaceable lives in all godliness and honesty, 1 Tim. 2:1, 2.
    • 4. The governor, the next day, brought Paul before the sanhedrim, v. 30. He first loosed him from his bands, that those might not prejudge his cause, and that he might not be charged with having pinioned a Roman citizen, and then summoned the chief priests and all their council to come together to take cognizance of Paul's case, for he found it to be a matter of religion, and therefore looked upon them to be the most proper judges of it. Gallio in this case discharged Paul; finding it to be a matter of their law, he drove the prosecutors from the judgement-seat (ch. 18:16), and would not concern himself at all in it; but this Roman, who was a military man, kept Paul in custody, and appealed from the rabble to the general assembly. Now,
      • (1.) We may hope that hereby he intended Paul's safety, as thinking, if he were an innocent and inoffensive man, though the multitude might be incensed against him, yet the chief priests and elders would do him justice, and clear him; for they were, or should be, men of learning and consideration, and their court governed by rules of equity. When the prophet could find no good among the poorer sort of people, he concluded that it was because they knew not the way of the Lord, nor the judgments of their God, and promised himself that he should speed better among the great men, as the chief captain here did, but soon found himself disappointed there: these have altogether broken the yoke, and burst the bonds, Jer. 5:4, 5. But,
      • (2.) That which he is here said to aim at is the gratifying of his own curiosity: He would have known the certainty wherefore he was accused of the Jews. Had he sent for Paul to his own chamber, and talked freely with him, he might soon have learned from him that which would have done more than satisfy his enquiry, and which might have persuaded him to be a Christian. But it is too common for great men to affect to set that at a distance from them which might awaken their consciences, and to desire to have no more of the knowledge of God's ways than may serve them to talk of.