Introductory remarks:
As I mentioned in the last chapter this chapter is a continuation; verse 40 of chapter twenty one ended abruptly with the word "saying." Paul was just beginning to speak to the crowd of Christian hating Jews who had attempted to have him killed. "Paul speaks of how he was taught by Gamaliel and was zealously against the Christians. He tells of his meeting with Christ and how he was sent to preach to the Gentiles. At this point the Jews cry again for his death and he is brought inside the castle. Paul tells the soldiers he was born a Roman citizen and they act very carefully. They call the chief priest to explain their accusations against him" (A Survey of Acts - Brenda).
This chapter may be outlined as follows: Paul continues defending himself vv. 1-5; Paul tells of his conversion vv. 6-16; Paul is sent to the Gentiles vv. 17-21; Paul and the Roman Tribune vv. 22-29; Paul before the council vs. 30.
Paul Continues to Defend Himself Before the Mob
Verse 1, "Men, brethren, and fathers, hear ye my defense which I make now unto you."
LGT "Men, brethren, and fathers, hear now my defense to you."
Paul begins his address to the unruly mob of Jews from the steps of Antonia's Tower. Paul addresses them as brethren in the respect of his being their fellow Jew, and certainly not that they were Christians. The term father is used for the priests and elders of the Jews.
Verse 2, "And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,"
LGT "And having heard that the Hebrew language he spoke to them, the more they kept quiet; and he says,"
As soon as a Jew heard his mother tongue he would immediately shut up and listen. When he raised his hand to quiet them they began to be silent; but when they heard the Hebrew he spoke, they were even more silent. "This language he doubtless used on this occasion in preference to the Greek, because it was understood better by the multitude, and would tend to conciliate [pacify] them if they heard him address them in their own tongue" (Barnes).
Verse 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:"
LGT "I am a man a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, having been instructed according to [the] exactness of the ancestral law, being a zealous one for God, just as all ye are this day:"
I am a man a Jew. Paul states his Jewish heritage with pride. He states that he like them is also a Jew, and speaking Hebrew is proof. Born in Tarsus of Cilicia. Paul was a Hellenistic Jew in an Asiatic province (See notes on 9:11). But brought up in this city. Paul was educated at the University in Tarsus, but brought up in Jerusalem, sent there to perfect his knowledge of the Law. At the feet of Gamaliel. Paul was a disciple of Gamaliel. "Gamaliel was one of the seven Rabbis to whom the Jews gave the title Rabban, Rab, 'teacher,' was the lowest degree; Rabbi, 'my teacher,' the next higher; and Rabban, 'our teacher,' the highest. Gamaliel was a liberal Pharisee, called the beauty of the Law. He had no antipathy [opposition] to the Greek learning. Candor [honesty] and wisdom seem to have been features of his character" (Vincent). Having been instructed according to the exactness of the ancestral law. With this education under Gamaliel he was instructed perfectly in the Law of Moses. Paul was not only a Pharisee, but he was also strict in his keeping it, and also for the traditions handed down by the fathers. Being a zealous one for God, just as all ye are this day. Paul puts himself on the side of the multitude in that he also was a zealot for God, as they thought they were. Paul's main purpose is to get these Jews to understand the gospel of grace. Again we see how Paul was as a Jew to win the Jew.
Verse 4, "And I persecuted this way unto the death, binding and delivering into prisons both men and women."
LGT "Who persecuted this way unto death, binding and delivering up to prisons both men and women;"
Who persecuted this way unto death. Paul uses the term this way defining Christians, all followers of Christ. Paul avoids irritating these Jews by using the term they are used to in defining the believers instead of the term Christian. Binding and delivering up to prison both men and women. Paul was just as misguided as they all were before he was converted. Paul was breathing out threatening against all Christians as a Pharisee. Paul demonstrates here at what length his zeal was for Judaism.
Verse 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 bound unto Jerusalem, for to be punished."
LGT "As also the high priest bears witness to me, and all the elder hood, from whom I received letters to the brethren, I went to Damascus, to bring also the ones who were there, bound to Jerusalem, in order that they might be punished."
As also the high priest bears witness to me, and the entire elder hood. Paul states here that the entire Sanhedrim council at Jerusalem could bear witness of how zealous he was against the way. From whom I received letters to the brethren. Paul shows no bitterness in his heart, for he calls them brethren, or fellow Jew. I went to Damascus to bring also the ones who were there, in order that they might be punished. Paul, when a Pharisee went out to all parts of the country to prey on the Christians, and now he goes into the entire habitable world with the gospel of grace, and prays for the Christians. Paul attempts to win his Jewish brethren with civility and grace in order to win some.
Paul Tells of His Conversion
(Acts 9:1-19; 26:12-18)
Verses 6, 7, "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, and I fell unto the ground, and heard a voice saying to me, Saul, Saul, why persecutest thou me? "
LGT "And it came to pass to me journeying, and drawing near to Damascus, about mid-day, suddenly out of the heaven shone a great light about me, and I fell to the ground and heard a voice saying to me, Saul, Saul, why do you persecute Me?"
Paul begins here telling the crowd about his conversion experience, on his way to Damascus to bring Christians back to Jerusalem to be persecuted (Acts 9)
Verse 8, "And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest."
LGT "And I answered, Who art Thou Lord? And He said to me, I am Jesus the Nazarene, whom thou persecutest."
This is the first time Jesus is mentioned in Paul's speech. Men may not respond with hatred at any other name, not even God; but the name of Jesus will bring out the worst and the best in all men.
Verse 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."LGT "But those being with me indeed beheld the light, but did not hear the voice of Him speaking to me."
Some critics use this passage to say that the Bible contradicts itself, because in Acts 9:7 Paul says that the men heard the voice but saw no man; here Paul says that they saw the light, but did not hear the voice. It is not a contradiction at all for it is simply explained that they heard the sound, but could not distinguish the voice. The Textus Receptus adds the phrase, and were afraid, which is clearly not genuine. Mathew Poole adds "the men traveling with Paul did not hear the voice because they were not converted by it."
Verse 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."
LGT "And I said, What shall I do Lord? And He said to me, Rise up, go into Damascus, and there it shall be told you concerning all things which it has been appointed unto thee to do."
God had to blind Paul as to his current path in order for him to see the Lord. Paul asks the question, what shall I do Lord? When Christ speaks to Paul he answers, tell me what you want me to do. Paul is now ready to be sent. "This is the voice of a tamed man, and this is the true turning unto the Lord; when laying away all the fierceness and fury, we bow down our necks willingly to bear His yoke, and are ready to do whatsoever he commands us" (Calvin).
Verse 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."
LGT "And as I did not see from the glory of that light, being led by the hand by the ones being with me, I came into Damascus."
Here Paul gives the reason for his blindness that he didn't give in his account in chapter nine, the glory of that light. Paul had physical sight before this, but he was spiritually blind; now he is physically blind but he has spiritual sight.
Verse 12, "And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,"
LGT "And a certain Ananias, a pious man according to the law, borne witness by all the Jews dwelling [there],"
Paul relates to this crowd that he was introduced to Christianity by a devout Jew, and not some lawbreaker, and as Vincent states it, "by a strict Jew, and not an opponent to Judaism".
Verse 13, "Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up unto him."
LGT "Coming to me and standing by said to me, Brother Saul, look up. And I, in the same hour, looked up on him."
The phrase looked up on him infers that Paul had received his sight. None but God heals immediately in this manner.
Verse 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."
LGT "And he said, The God of our fathers appointed thee to know His will, and to see the Just One, and to hear the voice of His mouth."
Three infinitives are used here; to know God's will; to see the Just and Righteous One; and to hear the voice of His mouth. Paul would receive the will of God directly from the Lord Jesus Christ; he would see the resurrected Christ, because this was necessary for Paul to become an apostle; and lastly, Paul would hear the commands of the Christ and obey them, that is, to preach the gospel of grace.
Verse 15, "For thou shalt be his witness unto all men of what thou hast seen and heard."
LGT "For thou shalt be a witness for Him to all men of what thou hast seen and heard."
Paul was an apostle of the Lord Jesus Christ, not by the will of man, but by the will and power of the Lord Jesus Christ. The Lord Jesus Christ taught Paul on the backside of the Arabian Desert for three years; he had attended the greatest seminary ever, and graduated with honors from the Lord Himself.
Verse 16, "And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord."
LGT "And now why delayest thou? Having arisen be baptized, and wash away thy sins, calling on the name of the Lord."
This verse does not teach salvation by baptism. To do so is to take the meaning completely out of contexts. The meaning of the baptism was simply symbolic of the Lord's death burial and resurrection; it had nothing at all to do with Paul's salvation. Salvation comes to anyone who calls on the name of the Lord (Rom 10:13). Paul had already been converted on the road to Damascus. What he did now was to identify with Christians that had accepted Christ as their Savior. Before the Bible was completed the Christians depended on these rituals to teach the doctrines of regeneration.
Paul Sent to the Gentiles
Verse 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;"
LGT "And to me it came to pass, having returned to Jerusalem, and on my praying in the temple, I fell into a trance."
Having returned to Jerusalem. This is three years after Paul's conversion. And on my praying in the temple. Paul, like many of the Jewish converts, continued to come to the temple in Jerusalem to pray; however, he never taught that this is required of any Christian. Christian liberty includes the right to worship God anywhere one chooses, but that there is no place or form, such as on the knees, or standing with hands raised with palms up towards heaven, required of God. I fell into a trance. "This is probably the visions and revelations he makes mention of, 2 Cor. 12:1" (Mathew Poole).
Verse 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."
LGT "And saw him saying to me, Make haste and go away with speed out of Jerusalem, they will not receive your testimony concerning Me."
This was Paul's first visit to Jerusalem after his conversion when they tried to kill him. They will not receive your testimony concerning Me. This included all the inhabitants of Jerusalem, the Jews as well as the Christians. "The Jews would not listen to him because they considered him an apostate, and they would hate and persecute him. The Christians would not be likely to receive him, for they would remember his former persecutions, and would be suspicious of him because he had been so long in Arabia, and had not sooner connected himself with them, chp. 9:26, And when Saul was
come to Jerusalem, he assayed [analyzed] to join himself to the disciples; but they were all afraid of him, and believed not that he was a disciple" (Barnes).
Verse 19, "And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:"
LGT "And I said, Lord, they themselves know that I was imprisoning and beating in every synagogue the ones who believing on Thee;"
Paul here speaks of having seen the Lord Jesus in the trance; he says that in his former life he would prey on the Christians, who's habit it was to join in with the Jews in the worship in the synagogues; and Paul would take them out and have them beaten and imprisoned. Paul shows them that it was God's will that he go to the Gentiles, even though he had this great love for the Jews, his own people.
Verse 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."
LGT "And when the blood of Stephen, Thy witness was poured out, and myself was standing by and consenting, and keeping the garments of the ones who killed him."
Paul will never forget this action of his at the slaying of Stephen; the impression left in his mind the Lord used in Paul's very own conversion.
Verse 21, "And he said unto me, Depart: for I will send thee far hence unto the Gentiles."
LGT "And He said to me, Go, for I will send thee forth to Gentiles afar off."
"The fatal word, which hitherto he had carefully avoided, but which it was impossible for him to avoid any longer, was enough. The word Gentiles, confirming all their worst suspicions, fell like a spark on the inflammable mass of their fanaticism" (Farrar - quoted by Vincent).
Paul and the Roman Tribune
Verses 22, 23, "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. And as they cried out, and cast off their clothes, and threw dust into the air,"
LGT "And they heard him until this word, and lifted up their voices, saying, Away with such a one from the earth: for it is not fit he should live. And as they were crying out, and casting off [their] garments, and throwing dust into the air,"
And they heard him until this word. The word that caused such indignation among the Jews was this word "Gentiles". It was not that God could not make a covenant with the Gentiles but that Paul was saying that they could be saved without keeping the law. Another issue that brought such indignation to the Jews was that they believed Paul was saying that the Gentiles were not as hardened as they themselves. In their indignation for Paul they cried, Away with such a one from the earth: for it is not fit he should live. Nothing but Paul's death would satisfy this bloodthirsty crowd.
Vincent notes:
"Then began one of the most odious [revolting] and despicable spectacles which the world can witness, the spectacle of an oriental mob, hideous with impotent rage, howling, yelling, cursing, gnashing their teeth, flinging about their arms, waving and tossing their blue and red robes, casting dust into the air by handfuls, with all the furious gesticulations of an uncontrolled fanaticism" (Farrar - quoted by Vincent).
Verse 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."
LGT "The chief captain commanded him to be brought into the fortress, commanding him to be examined by whippings, in order that he might know for what cause thus they cried out against him."
Paul addressed the mob in the Jewish language, and so the Chief captain stood by simply watching the whole affair; and then when the crowd burst into an uproar against Paul, he took him into the fortress, the Tower of Antonia, and decided to whip him, to see if he then would tell them what the charges against him were. The chief captain put Paul under the third degree, in order to get a confession out of Paul.
Verse 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?"
LGT "But when they stretched forward him with thongs, Paul said unto the centurion who stood by, A man, a Roman and uncondemned, is it lawful for you to scourge?"
They stretched Paul forward and tied him to a whipping post and began to whip him when Paul asks the centurion who carrying out the captain's orders this question, Is it lawful to scourge a Roman citizen who has not been charged with a crime? The captain's motive was to whip Paul and make him admit to a crime.
Verse 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."
LGT "And the centurion having heard [it], having gone to the chief captain he reported [it] saying, What are you about to do? For this man is a Roman."
This centurion was worried that they might be holding Paul illegally, so he informs the chief captain that they might be making a big mistake.
Verse 27, "Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea."
LGT "And the chief captain, having come up, said to him. Tell me, are you a Roman? And he said, Yes."
The chief captain comes to Paul and asks him to verify the fact that he is definitely a Roman citizen.
Verse 28, "And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born."
LGT "And the chief captain answered, I with a great sum bought this citizenship. And Paul said, But I was born [free]."
The chief captain explains to Paul that he was a slave that had bought his citizenship for a great sum; and that he was in the Roman army and had advanced to chief captain. Now Paul answers him that he was not a slave but was a freeborn citizen.
Matthew Poole points out this historical note:
"The historian relates, that the emperor Claudius sold this privilege to such foreigners as had not by any notable service merited to have it conferred upon them. At first, it cost them very much to obtain it, as it did this chief captain; but afterwards it was more cheap and contemptible. I was born free; though Paul was born of Hebrew parents, yet he was born at Tarsus, to the natives of which town Augustus had given this privilege, for the assistance that the citizens afforded him his wars with Brutus and Casius; or as some will have it, for favoring of Julius Caesar, this privilege was granted unto that place by him: and they, on the other side, to continue the sense of his favor, caused their own town to be called Juliopolis, or the city of Julius."
Verse 29, "Then straightway they departed from him which should have examined him: and the chief captain also was afraid, and because he had bound him."
LGT "Immediately therefore, those being about to examine him departed from him, and the chief captain also was afraid, having ascertained that he is a Roman, and because he had him bound."
The chief captain had every reason to be afraid because he had Paul, a Roman citizen bound and examined without any warrant of proof. The Roman law stated: "It is a heinous sin to bind a Roman citizen; it is wickedness to beat him; it is next to parricide [murder of a close relative] to kill him, and what shall I say to crucify him?"
Paul Before the Council
Verse 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."
LGT "And on the morrow, desiring to know the certainty wherefore he is accused by the Jews, he loosed him, and commanded the chief priests to come together, and all the Sanhedrim, and having brought down Paul, he set [him] among them."
The chief captain realizes that Paul is a Roman citizen and not just some common criminal; he summons the chief priests and the Sanhedrim to come together in order to bring whatever charges they have against Paul. Lysias brings Paul down from the Tower of Antonia, probably to the house of the chief priest, to meet their council. This chapter, like chapter twenty-one, continues, that is, there is no break in the action here, but continues on in chapter twenty-three.
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