Acts 22:8 Komentář

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 (Act 22:1, Act 22:2). II. The account he gives of himself. 1. What a bigoted Jew he had been in the beginning of his time (Act 22:3-5). 2. How he was miraculously converted and brought over to the faith of Christ (Act 22:6-11). 3. How he was confirmed and baptized by the ministry of Ananias (Act 22:12-16). 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles (Act 22:17-21). 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 (Act 22:22, Act 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 (Act 22:24, Act 22:25). V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition (Act 22:26-29). VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there (Act 22:30).

Men, brethren, and fathers,.... A common form of address used by the Jews; see Act 7:2 but that the apostle should introduce his speech to these people in this manner, after they had treated him so inhumanly, as to drag him out of the temple, and beat him so unmercifully, is remarkable, and worthy of observation, when they scarcely deserved the name of "men"; and yet he not only gives them this, but calls them "brethren", they being his countrymen and kinsmen according to the flesh; and fathers, there being some among them, who might be men in years, and even members of the sanhedrim, and elders of the people, that were now got among the crowd: this shows how ready the apostle was to put up with affronts, and to forgive injuries done him: hear ye my defence, which I make now unto you; in opposition to the charges brought against him, of speaking ill of the people of the Jews, the law of Moses, and of the temple, and in order to clear himself of these imputations, and vindicate his character and conduct.

And I answered, who art thou, Lord?.... See Gill on Act 9:5. . Acts 22:9 act 22:9 act 22:9 act 22:9And they that were with me saw indeed the light,.... For it shone about them, as well as Saul: and were afraid; the Alexandrian copy, the Vulgate Latin, and Syriac versions, have not this clause; but it stands in the Arabic and Ethiopic versions; the suddenness, greatness, and extraordinariness of the light surprised them, for it was even miraculous: but they heard not the voice of him that spake to me: they heard the voice of Saul, but not the voice of Christ; at least they did not hear it so as to understand it; See Gill on Act 9:7.

But again, we allege the same against those who do not recognise Paul as an apostle: that they should either reject the other words of the Gospel which we have come to know through Luke alone, and not make use of them; or else, if they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us that the Lord spoke at first to him from heaven: "Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest;" and then to Ananias, saying regarding him: "Go thy way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name's sake." Those, therefore, who do not accept of him [asa teacher], who was chosen by God for this purpose, that he might boldly bear His name, as being sent to the forementioned nations, do despise the election of God, and separate themselves from the company of the apostles.

It ought not to be forgotten that in such a Gospel as this there is embraced every good deed that was done to Jesus; as, for example, the story of the woman who had been a prostitute and had repented, and who, having experienced a genuine recovery from her evil state, had grace to pour her ointment over Jesus so that every one in the house smelled the sweet savor. Hence, too, the words, “Wherever this gospel shall be preached among all the nations, there also this that she has done shall be spoken of, for a memorial of her.” And it is clear that whatever is done to the disciples of Jesus is done to him. Pointing to those of them who met with kind treatment, [Jesus] says to those who were kind to them: “What you did to these, you did to me.” So that every good deed we do to our neighbors is entered into the gospel, that gospel that is written on the heavenly tablets and read by all who are worthy of the knowledge of the whole of things. But on the other side, too, there is a part of the gospel that is for the condemnation of the doers of the evil deeds that have been done to Jesus. The treachery of Judas and the shouts of the wicked crowd when it said, “Away with such a one from the earth,” and “Crucify him, crucify him,” the mockings of those who crowned him with thorns, and everything of that kind, is included in all the Gospels. And as a consequence of this we see that everyone who betrays the disciples of Jesus is reckoned as betraying Jesus himself. To Saul, when still a persecutor it is said, “Saul, Saul, why are you persecuting me?” and, “I am Jesus whom you are persecuting.” There are those who still have thorns with which they crown and dishonor Jesus, those, namely, who are choked by the cares and riches and pleasures of life, and though they have received the word of God, they do not bring it to perfection. We must beware, therefore, lest we also, by crowning Jesus with thorns of our own, should be entered in the gospel and read of in this character by those who come to know how Jesus, who is in all and is present in all rational and holy lives, is anointed with ointment, is entertained, is glorified, or how, on the other side, he is dishonored and mocked and beaten. All this had to be said; it is part of our demonstration that our good actions, and also the sins of those who stumble, are embodied in the gospel, either to everlasting life or to reproach and everlasting shame.

"And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, Whom thou persecutest." Well is the name of the city (Nazareth) also added, that they might recognize the Person: moreover, the Apostles also spoke thus. And Himself bore witness, that they were persecuting Him.

Paul, in his address to the people, gives an account of his birth and education, Act 21:1-3. His prejudices against Christianity, Act 21:4, Act 21:5. And of his miraculous conversion, and call to the apostleship, vv. 6-21. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life, Act 21:22, Act 21:23. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture, Act 21:24-29. The next day the chief captain brings Paul before the chief priests and their council, Act 21:30.

PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30) when they heard . . . the Hebrew tongue--(See on Act 21:40). they kept the more silence--They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother tongue awed them into deeper silence.

Jesus of Nazareth--the Nazarene. See on Act 9:5.