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ACTS 22 COMMETARYEDITED BY GLE
PEASE
1 Brothers and fathers, listen now to my defense.
BARES, "Men, brethren, and fathers - This defense was addressed
to the Jews, and Paul commenced it with an expression of sincere
respect for them. Stephen began his defense with the same form of
address. See the notes on Act_7:2.
My defence - Against the charges brought against me. Those
charges were, that he had endeavored to prejudice people everywhere
against the Jews, the Law, and the temple, Act_21:28. In order to
meet this charge, Paul stated:
(1) That he was a Jew by birth, and had enjoyed all the
advantages of a Jewish education, Act_22:3;
(2) He recounted the circumstances of his conversion, and the
reason why he believed that he was called to preach the gospel,
Act_22:4-16;
(3) He proceeded to state the reasons why he went among the
Gentiles, and evidently intended to vindicate his conduct there,
Act_22:17-21; but at this point, at the name Gentiles, his defense
was interrupted by the enraged multitude, and he was not permitted
to proceed.
What would have been his defense, therefore, had he been
suffered to finish it, it is impossible to know with certainty. On
another occasion, however, he was permitted to make a similar
defense, and perhaps to complete the train of thought which he had
purposed to pursue here. See Acts 22.
CLARKE, "Men, brethren, and fathers - A Hebrew form of
expression for brethren and fathers: for two classes only are
addressed. See the note on Act_7:2.
Hear ye my defense -, This apology of mine; in this sense the
word apology was anciently understood: hence the Apologies of the
primitive fathers, i.e. their defenses of the Christian religion.
And this is as proper literal meaning; but it is now used only as
implying an excuse for improper conduct. That this is an abuse of
the term requires no proof.
GILL, "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
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"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.
HERY, "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 (Psa_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, Act_22:1. 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.
JAMISO,"Act_22:1-30. Pauls 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
Sanhedrim to try him.
HAWKER, "Men, brethren, and fathers, hear ye my defense 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,)
I detain the Reader at the opening of Pauls address, to remark,
with what composure the Apostle delivered his discourse, with what
dignity of manners! and yet more worthy our notice, that he should
speak unto them in the sacred language, in which, from the
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first, the Lord hath spoken unto his people. How exceedingly to
be desired, would it be, had our minds a suitable reverence for the
original tongue, to approach as near that standard of purity the
Hebrew as possible, in all our solemn seasons. And especially when
we call to mind, how graciously the Lord watched over his Church of
old, to keep his people from the Ashdod language of the heathen.
Behold! how the very tongue of Abraham the Hebrew, and his
children, commanded the reverence and attention of Pauls enemies,
while he spake to them in it, Neh_13:23-25.
CALVI, "Though we may guess by the beginning of this speech what
was Pauls drift, yet because he was interrupted, we know not
certainly what he was about to say. The sum of that part which is
refitted is this, that forasmuch as he was well and faithfully
instructed in the doctrine of the law, he was a godly and religious
worshipper of God in the sight of the world. Secondly, that he was
an enemy to the gospel of Christ, so that he was counted among the
priests one of the principal maintainers and defenders of the law.
Thirdly, that he did not change his sect unadvisedly; but that
being tamed and convict by an oracle from heaven, he gave his name
to Christ. Fourthly, that he did not embrace unknown things, but
that God appointed him a faithful teacher, of whom he learned all
things perfectly. Lastly, that when he was returned to Jerusalem,
and sought to do good to his countrymen, God did not permit him. So
that he brought not the doctrine of salvation unto foreign nations
without good consideration, or because he hated his own nation, but
being commanded by God so to do.
1.Men, brethren, and fathers. It is a wonder that he giveth so
great honor yet to the desperate enemies of the gospel, for they
had broken all bond of brotherly fellowship, and by oppressing the
glory of God, had spoiled themselves of all titles of dignity. But
because Paul speaketh in this place as some one of the people, he
speaketh so lovingly unto the body itself, and useth towards the
heads words honorable without dissembling. And surely because their
casting off was not made known as yet, though they were unworthy of
any honor, yet it was meet that Paul should reverently acknowledge
in them the grace of Gods adoption. Therefore, in that he calleth
them brethren and fathers, he doth not so much regard what they
have deserved, as into what degree of honor God had exalted them.
And all his oration is so framed that he goeth about to satisfy
them, freely indeed, and without flattering, yet humbly and meekly.
Therefore, let us learn so to reverence and honor men that we
impair not Gods right. For which cause the popes pride is the more
detestable, who, seeing he hath made himself an high priest without
the commandment of God and the consent of the Church, doth not only
challenge to himself all titles of honor, but also such tyranny,
that he goeth about to bring Christ in subjection; as if when God
doth exalt men he did resign up his right and authority to them,
and did stoop down to them.
COFFMA, "IV. THE PERIOD OF PAUL'S IMPRISOMET
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In Paul's address from the steps of Antonio, he spoke to the
people until they clamored for his death. The speech deals
primarily with Paul's statement of his background, education, and
zeal as a persecutor of Christ, dwelling especially on the record
of his conversion. For the first time, he revealed the fact that
the Lord had warned him on his first trip to Jerusalem that the
Jews there would "not receive of thee testimony concerning me"
(Acts 22:18). Acts 22:19 is especially significant in that it shows
Paul's unwillingness to receive Jesus' word as final; because he
seemed to be very certain that his own background as one of the
opposition would enable him to convert them.
In the above, there appears another parallel in the lives of
Peter and Paul. Peter said, "ot so, Lord; for I have never eaten
anything that is common and unclean" (Acts 10:14). In this chapter,
Paul said, "Lord, they themselves know, etc." (Acts 22:19). Far
from having designed such parallels himself, Luke allows this one
to appear only inadvertently. See under Acts 18:12 for a list of
parallels. It should be remembered that the inspired Luke included
himself as among those who sought to prevent Paul's going to
Jerusalem (Acts 21:12-14).
Brethren and fathers, hear ye the defense which I now make unto
you. And when they heard that he spake unto them in the Hebrew
language, they were the more quiet: and he saith: (Acts 22:1-2)
A. PAUL'S FIRST DEFESE: FROM THE STEPS OF ATOIO
Brethren and fathers ... His audience was Jewish, and thus the
title "brethren" was current among the Hebrews and could not,
therefore, be the "new name" which the mouth of the Lord would give
to the followers of Jesus. See under Acts 11:26.
The Hebrew language ... Paul addressed them in their Aramaic
vernacular. As Bruce said:
Aramaic was not only the vernacular of Palestinian Jews, but was
the common speech of all non-Greek speakers in western Asia, as far
east as (and including) the Parthian empire beyond the
Euphrates.[1]EDOTE:
[1] F. F. Bruce, The Book of Acts (Grand Rapids, Michigan: Wm.
B. Eerdmans, Publishers, 1954), p. 437.
BARCLAY 1-10, "Paul's defence to the mob who are out for his
blood is not to argue but to relate a personal experience; and a
personal experience is the most unanswerable argument on earth.
This defence is in essence a paradox. It stresses two things.
(i) It stresses Paul's identity with the people to whom he is
speaking. He was a Jew and that he never forgot (compare 2
Corinthians 11:22; Philippians 3:4-5). He was a man of Tarsus and
Tarsus was no mean city. It was one of the great ports of the
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Mediterranean, standing at the mouth of the River Cydnus and
being the terminus of a road which came all across Asia Minor from
the far-off Euphrates. It was one of the greatest university cities
of the ancient world. He was a rabbi, trained at the feet of
Gamaliel who had been "the glory of the Law," and who had died only
about five years before. He had been a persecutor in his zeal for
the ancestral ways. On all these points Paul was entirely at one
with the audience to which he was speaking.
(ii) It stresses the difference between Paul and his audience.
The root difference was that he saw Christ as the Saviour of all
men and God as the lover of all men. His audience saw God as the
lover only of the Jews. They sought to hug the privileges of God to
themselves and regarded the man who would spread them abroad as a
blasphemer. The difference was that Paul had met Christ face to
face.
In one sense Paul was identified with the men to whom he spoke;
in another he was separated from them. It is like that with the
Christian. He lives in the world but God has separated him and
consecrated him to a special task.
COSTABLE, "Paul addressed his audience warmly and respectfully
in the same terms Stephen had used (Acts 7:2). Using the Aramaic
language had the desired effect. The Jews paid even closer
attention.
"The real crime of S. Paul was preaching to the Gentiles, and
the real heresy his gospel of equality of privilege. Hence he
defends himself by asserting (1) his loyalty to Israel, and (2)
that his preaching was simply obedience to a divine command." [ote:
Rackham, p. 407.]Verses 1-21Paul's speech in his defense
22:1-21
The speeches in Acts so far have been mainly in the form of
deliberative rhetoric, the purpose of which is to make people
change their minds and lives in view of the future. In chapters
22-26, however, the speeches are forensic rhetoric, designed mainly
for defensive and apologetic purposes. [ote: See ibid., pp. 660-61,
for further discussion.]
Paul needed to defend himself against the charge that he had
been disloyal to his people, the Mosaic Law, and the temple (cf.
Acts 21:28). His devout Jewish audience was especially skeptical of
Paul since he was a Hellenistic Jew who fraternized with Gentiles.
This is an excellent example of the Holy Spirit giving the Lord's
servant the words to say on the spur of the moment, as Jesus had
promised He would do (Matthew 10:16-20; Mark 13:9-11). All of
Paul's speeches from here on in Acts concern his defense.
"It [the rest of Acts] is a mixture of travel narratives and
defense speeches and it covers a full quarter of Acts, indicating
its importance." [ote: Bock, Acts, p. 654.]
ISBET, "ST. PAULS DEFECEMen, brethren, and fathers, hear ye my
defence which I make now unto you.,
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Acts 22:1We recall the scene on the stairs mentioned in the last
chapter. The excited crowd, the crush, so great that the soldiers
had to carry St. Paul, the people following, shouting Away with
him! Lysias, the captain, was perplexeddid not know how to act,
because no distinct charge had been brought against the apostle
(Acts 22:30). But on the way to the castle St. Paul spoke to the
captain saying who he was. He asked that he might speak; leave was
granted and St. Paul made his defence.
I. St. Pauls defence.otice how tenderly he begins his speech
(Acts 22:1).
(a) He told them about himself.By birth and education he was a
Jew. Born at Tarsus, and brought up at the feet of Gamaliel. Taught
after the manner of the law, was for a time a persecutor of the
Christians, as the priests and elders could bear him witness, and
from whom he received authority to carry on his designs against the
brethren.
(b) The story of his conversion.He then told them the story of
his conversion (Acts 22:6-11), how the great change in him was
brought about. [See Second Outline.]
(c) How he became a Christian. Being stricken with blindness, he
was unable to do anything for himself. In his distress, Ananias, a
devout man according to the law, having a good report of all the
Jews, was sent to his assistance (Acts 22:12-16), by whom he was
baptized and received into the Church. By a Jew, whom the Lord had
sent to him. It was the God of our fathers Who had called him to be
His witness unto all men.
(d) His call to be an apostle. The apostle now comes to the most
difficult part of his subject. Had told them about his conversion
and reception into the Church. Proceeds to tell them how he
received the call to apostleship, and his mission to the Gentiles
(Acts 22:17-21). The message came to him in Jerusalem, while
worshipping in the temple, and from the Lord Himself. Up to this
point the people listened with patience. But when he declared that
he had been sent on his mission to the Gentiles by the Lord, the
storm broke forth with greater violence (Acts 22:22). Again rose
the cry, Away with such a fellow from the earth: for it is not fit
that he should live.
II. Imprisoned. All this was very puzzling to Lysias, the chief
captain. He could judge only of the address by its effects. The
sudden outcry and gestures of hatred by which it was met revived
his old suspicions, and he concluded that St. Paul must be a
dangerous offender against the state. He was taken to the castle
and scourged, but his Roman citizenship saved him and he was
released.
III. Observe:
(a) St. Paul, apparently without a friend in the angry mob,
which seemed eager for his death, retains complete self-possession
and calmness. It was not the first time he had faced violent
crowds: they had no terrors for him.
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(b) His wise and happy choice of words. St. Pauls aim was to win
his countrymen for Christ. To this end, he was particular about
what some persons would consider minor points. He spoke in the
language they liked, and he was respectful in his manner. The
effect was remarkable. The Jews were at once quiet and
attentive.
John Palmer.Illustrations
(1) Josephus tells us that the Egyptian referred to by Lysias
was one of the many impostors of the time, who gave himself out as
a prophet, and advanced at the head of a large army as far as the
Mount of Olives, where he was defeated by Felix. Though he managed
to escape with a portion of his followers, efforts were made for
his apprehension, and Lysias seems to have concluded that nothing
but the discovery of this impostor could have caused such an
uproar. This, however, would be a political matter, to be judged
according to Roman law, and the chief captain orders the apostle to
be taken into the castle for further examination.
(2) The course of instruction which a Rabbi had to undergo
consisted entirely of the study of the Scriptures and the comments
of masters upon them. The words of the Scriptures and the sayings
of the wise were committed to memory and discussed. St. Paul
learned at the feet of Gamaliel much which was of great moment in
his subsequent career. In the synagogues his knowledge of the
Scriptures enabled him to adduce proofs from an authority which his
hearers acknowledged to be supreme. Besides, St. Paul was the great
theologian of Christianity and the principal writer of the ew
Testament. The new grew out of the old; the one the prophecy, the
other the fulfilment. But it required a mind not only saturated
with Christianity, but with the Old Testament, to bring this out;
and the apostle quotes from all partsthe Law, the Prophets, and the
Psalmswith equal facility.
PETT, "Brethren and fathers, hear you the defence which I now
make to you.
Paul opened his speech courteously, revealing in the terms of
his address the Jewish respect for the elderly, and a claimed
relationship with his hearers. He and they were fellow-Jews. The
mention of fathers suggests that he recognised among the crowd, to
their shame, men old in years and possibly even well known figures
in authority. He requested that they now hear his defence.
PULPIT, "Brethren for men, brethren, A.V. (Acts 7:2, note); the
for my, A.V.; now make for make now, A.V. The defense; This is the
technical word in classical Greek for a defense in answer to an
accusation. Thus e.g. the oration of Gorgias entitled, , begins, .
And Demosthenes opposes to accuse, to , to make one's defense. And
an is to prove that , "the things of which the person is accused,"
were never done. But it is probably from St. Paul's use of the word
here that it became common to call the defenses of the Christian
religion by the term . Thus we have the 'Apologies' of Justin
Martyr, of Tertullian, of Minutius Felix, among the
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ancients; me 'Apologia Ecclesiae Anglicanae,' by Bishop Jewel,
and many others.
PULPIT 1-30, "The apology.
It was a very remarkable promise which our Lord made to his
apostles, when, forewarning them that they should be delivered up
to councils, and brought before kings and rulers for his sake, he
added, "But when they so deliver you up, take no thought beforehand
what ye shall speak, neither do ye premeditate: but whatsoever
shall be given you in that hour, that speak ye; for it is not ye
that speak, but the Holy Ghost" (Mark 13:9-11). It is impossible
not to see a fulfillment of this promise in St. Paul's apology
delivered from the castle stairs at Jerusalem to an infuriated and
bloodthirsty mob. A Jewish riot had something terrific in it,
something dreaded even by the iron-minded Romans. The features all
contorted with passion, the large eyes starting out of their
sockets, the savage grinding of the teeth, the fierce cries, the
wild throwing of handfuls of dust into the air, the tossing and
waving of their garments with an unbridled violence, gave a
demoniac aspect to such rioters. Paul had just come out of the
thick of such a mob. He had barely escaped with his life, but not
without many blows. He had heard his name given to execration, held
up to detestation as the author of blasphemies and sacrilege, and
as the enemy of his race. And now he was a prisoner in the hands of
the heathen masters of his unhappy country. His hands were loaded
with chains, and he knew not what dangers were before him. And yet,
when he had scarce recovered breath after the struggle for life, we
find him with the chains on his wrists, but with unruffled spirit,
and admirable composure and self-possession, delivering to his
enemies and would-be murderers a speech as gentle, as firm, as
calm, as collected, and as logical, as if he had composed and
prepared it at leisure in the stillness of his own study, and was
addressing it to a congregation of friends and admirers. Must it
not have been given to him in that hour what to speak, and how to
say it? The great force of this defense lay in its simple statement
of facts. The apostle's conduct at each successive stage had flowed
naturally and almost inevitably from the circumstances which
surrounded him. He had nothing to conceal. Indeed, the
circumstances of his early life were well known to his hearers. If
his statement was true, how could he have acted differently? He
appealed to his fellow-countrymen, his fathers and brothers of the
Jewish people, to hear with impartiality the apology which he made.
Had he stopped here, maybe his defense would have been accepted.
His Hebrew speech, his thoroughly Jewish attitude, his high-minded
earnestness, his splendid courage, seem to have wrought to some
extent upon his volatile and mobile hearers. But he could not stop
there. He had a further message to deliver, and it must be
delivered at Jerusalem, the mother Church, not only of the
circumcision, but of the whole Gentile world. That message was that
Christ was to be preached to the Gentiles, and that Jews and
Gentiles were to be henceforth one in Christ. And that message he
delivered with chains on his arms, from the midst of a Roman
cohort, to the angry crowd beneath him, having obviously one single
purposeto speak the truth, and to do his duty both to God and man.
One other remark is called for by this apology. The nature of the
case, a defense under false accusation, made it absolutely
necessary that the defendant should speak of himself. But in the
course of the twenty verses in which he details
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the several passages in the history of his life which bore upon
the accusation, it is impossible to detect one particle of
vainglory or of egotism. There are no boastings, nor are there any
expressions of an affected humility. There is absolute simplicity.
He speaks of himself because he must. And in the same spirit of
genuine humility, when it was not necessary, he did not speak of
himself. In the remarkable absence of details in all those parts of
the Acts of the Apostles where St. Luke does not write as an
eyewitness, we have strong evidence that St. Paul did not make his
own doings the subject of his conversation with his familiar
friends. Had he done so, St. Luke's narrative might have been
richer and fuller, but St. Paul greatness would have been
diminished, as that of all vain men is, by the desire to appear
great. As it is, the apology enables us to enumerate the great
apostle's virtues as combining in an extraordinary degree, courage,
gentleness, calmness, vigor, humility, high-mindedness,
determination, honesty, truth, patriotism, self-forgetfulness,
wisdom, eloquence, and a passionate zeal for the glory of Christ
and for the salvation of men. (For an illustration of some of these
features in the apostle's character, see also 2 Corinthians
11:1-33.; 12.; Galatians 2:5, Galatians 2:11; Ephesians 3:7,
Ephesians 3:8; 1 Timothy 1:12,1 Timothy 1:13, 1 Timothy 1:16; and
throughout the Acts of the Apostles.)
PULPIT 1-22, "Argument and prejudice.
We have here
I. A ADMIRABLE ARGUMET. Paul, at the inspiration of the moment,
made a powerful defense of his position. He showed:
1. That no one could enter into their feelings more perfectly
than himself. Was he not a Jew by birth (Acts 22:3)? Had he not
received a thoroughly Jewish education, at the feet of a Jewish
master (Acts 22:3)? Had he not been absolutely possessed by a
devotedness to the Law, and a corresponding hatred of the new "Way"
(Acts 22:4)? Had they not the evidence in their own hands of the
bitter and unrelenting persecution of which he had been the eager
and active agent (Acts 22:5)? If, then, he was found advocating
this hated "Way," it was not because he did not understand Jewish
sympathies, nor because he had always been one of its votaries;
quite the contrary.
2. That no one could possibly have weightier reasons for
changing his mind than he had. First came a heavenly vision,
arresting him in his path of persecution, and forbidding him to
continue (Acts 22:6-11). Then came a powerful confirmation, in a
miracle of healing of which he himself was the subject and of which
a most honorable and estimable Jew was the instrument (Acts 22:12,
Acts 22:13); and a further confirmation in the message with which
he was charged (Acts 22:14-16). Then came a third influence of a
powerful character in the shape of another manifestation, and a
command, against which he vainly strove, to go out and work among
the Gentiles (Acts 22:18-21).
II. A SESELESS AD SUICIDAL EXASPERATIO. (Acts 22:22, Acts
22:23.)
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Such was the violent antipathy in the minds of his audience to
any fellowship with the Gentile world that all Paul's arguments
went for nothing. This was such an opportunity as was little likely
to recur, of having the facts of the case placed plainly and
forcibly before their minds; it was a day of grace to them. But so
utterly prejudiced were they that one word filled them with a
senseless exasperation which stole from them the golden chance they
had of learning the truth, and which riveted the chains of error
and exclusiveness they wore upon their souls.
This defense of the apostle and this exasperation of his
audience may suggest to us:
1. The fullness of the Divine argument. God "reasons with" us.
He does so
2. The foolish and fatal anger which it sometimes excites. There
are those who, when God speaks to them in nature, providence, or
privilege, instead of lending their ear to his word and bowing
their spirit to his will, are only angered and exasperated; they go
still further away from him in increased alienation, in still more
determined rebelliousness of soul. But so doing
BIBLICAL ILLUSTRATOR 1-21, "Men, brethren, and fathers, hear ye
my defence.
Pauls defence
1. Whether we consider the man, the circumstances, the speech,
or the effect produced, this address is worthy to be ranked among
the famous speeches of the ages. Yet it was not the address of a
great political leader, but the defence of a poor, friendless,
manacled prisoner.
2. Most men would have desired nothing so much as to be hurried
out of sight of the crowd. Not so with Paul. Barely delivered from
that most terrifying of all forms of danger, the murderous fury of
masses, he addresses the densely thronging thousands, who were only
kept from him by a little belt of Roman swords.
3. What surroundings could have been more unfavourablea crowded
stairway for a platform, a surging, hostile mob for an audience, a
manacled arm to interfere with freedom of action. But a man was
behind that speech; a life of suffering and heroism, an unwavering
conviction of the truth spoken, an unfathomable love for the
Saviour whose cause was defended, was behind that speech. Three
elements made it great.
I. Its wisdom and moderation. He must have been terribly excited
when he began. He had been struggling with the mob in a
hand-to-hand conflict. He knew its desperate and despicable
character, and that it was on a false and malicious charge that
this uproar against him had been excited. Now we should expect some
terrible invective. Curran, or Grattan, or Wendell Phillips, would
have withered those Jews. By nature he was as hot-tempered as any,
and you would expect him to begin, Liars, hypocrites, whited
sepulchres, hear my defence. But no; even that hateful mob he
addresses in terms of the highest respect. Then he conciliates them
still farther by speaking in their own dialect, every syllable of
which was music to their ears. There is a great deal for us to
learn from this exordium. When you try to convince men, find out
what you have in common with them. Enlist their sympathies by
showing the marks of common humanity. And in order to show this
sympathy feel this kinship. Go into the slums of any great city; go
to the farthest heathen shore; go into the fashionable churchwith
all we have something in
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common. We are all men and immortal sinners for whom Christ has
died. In comparison with these bonds of union what are other
distinctions?
II. Its simplicity. There is no attempt at rhetoric. The simple
story of his conversion is told without embellishment. After all,
is not this simple direct experimental way of speaking for Christ
the best? Did long words and involved sentences and high-sounding
phrases ever convert anyone? When Abraham Lincoln used to plead
before the juries of Illinois farmers, they would say to one
another, Lincoln cant make a great oration, but he can somehow show
us where the truth lies. His Gettysburg address has been pronounced
by the highest authority to be one of the three greatest speeches
ever uttered in America, and yet there is not a word or a sentence
which a boy cannot understand. No, eloquence does not consist of
noise. The mob made a great deal more noise than Paul, but Paul
made an address which will be read for a thousand years to come,
while their wild, incoherent ravings have long since been lost in
the surge of time. Is there not a thought of encouragement here? We
are not equal to the eloquent oration, but we are equal to the
simple recital of experience. In that may lie the most soul
converting power.
III. Its truthfulness. It would have been very easy for him to
colour or exaggerate the truth, and startle the superstitious
fancies of his easily-excited audience. But he chose to appeal to
their hearts with the simple truth. Here is a weapon which we all
have for the beating down of errorthe recital of a truth which we
have experienced, and which has entered into our lives.
IV. Its courageous utterance. Paul concealed, modified nothing.
He told his straightforward story, and left it to make its own
impression. There was one word which he knew would fill his enemies
with fury, that was the word Gentiles. Because of his carrying the
gospel to the Gentiles this mad mob had been aroused. Now, should
he declare that it was his mission to carry the gospel to them? By
one word he can arouse all their passions, or, by avoiding it he
can pose as an honoured and learned Pharisee. A warm abolitionist,
speaking against human slavery in a Richmond slave market before
the war, was never in a more perilous position than Paul if he
declared or intimated any sympathy with the Gentiles. But we know
what course Paul will take, and he took it. They gave him audience
unto this word, and then (Act_22:22). Conclusion: This was an
entirely unpremeditated speech of the apostles. He was so pervaded
and filled with the love of Christ, that when taken unawares he
could do nothing less than tell the old, old story. And he could
have done nothing more or greater. (J. Clark.)
Pauls defence
I. Persecuting Christs Church.
1. A birthright among Gods chosen people did not keep Paul from
early persecution of those who believed on Gods Son. We may have
been born in a Christian land, and still not be Christians.
2. A most complete education did not restrain Paul from
persecuting Christs followers. We may be college educated and still
remain bigoted, ignorant, opposers of the truth.
3. A. consuming zeal only made Pauls mistaken activity the more
disastrous. We had better never be zealous than to have a zeal only
for the wrong.
4. A relentless determination rendered Pauls evil work of
persecuting increasingly
-
evil. We are so much the worse off for having a strong will, if
it be a wrong will.
5. A hatred of the Way led Paul into the way of persecuting. If
we do not love the Saviour, we shall soon find ourselves attacking
those who do.
II. Hearing Christs voice.
1. The great light shone in the broad glare of noonday. The
Divine glory overshadows any earthly radiance.
2. The Divine voice called the sinner by name. Christ addresses
each personally, and it is a waste of time to plead that the
message was intended for someone else.
3. It was Jesus who was persecuted. Our sins are chiefly not
against our friends, ourselves, or our Church; but against our
Saviour.
4. The true answer to the Divine warning is, What shall I do,
Lord? What we have done, we may repent ofwhat we shall do tests the
sincerity of our repentance.
5. The Lord sent Paul right on to Damascus, whither the apostle
had been journeying before. Christianity doesnt take a man out of
his earthly surroundings; it sends him on to Damascus, but with a
new purpose and new hope.
6. The beginning of the Christian life is in faith. We must
trustfully wait until we reach Damascus for Gods plans regarding
our life to be unfolded.
7. The new vision of heavenly things may well blind our eyes to
the things of this world.
8. The reclaimed wanderer, the regenerated persecutor, the
regained evil-doer, are all sure witnesses of what power there is
in the Christian life.
III. Called to Christs service.
1. We need to make haste and get to our field of Christian
labourespecially if, like Paul, we have spent the early years of
our life in opposing Christianity.
2. We have a right to select the home mission field as our place
of labour, but if God indicates that our place is among the foreign
missions, it is our duty to go thither.
3. We shall always feel hampered by the record of opposition
that preceded our acceptance of Christ, but we can do thorough work
for Christ nevertheless.
4. We are responsible alike for our doing and for our consenting
to what others do. We may become implicated in the murder of
Stephen without having cast a stone.
5. We may rightfully pause and deliberate and consider regarding
our future course until God cuts it short with a peremptory Depart.
Then we must at once arise and go. (S. Times.)
The legitimacy of self defence
A man must not be always defending himself, or explaining his
actions, to others. Life is too short, and time is too precious for
that. But there are occasions when a man owes it to himself, to his
friends, and to the cause of truth, to speak out, and to make clear
what is now a tangle of inconsistencies, or a web of
misconceptions. It is a great thing to know when to explain, and
when to let things explain themselves. Paul had wisdom from above
to enable him to do the right thing in this line. Any man with the
faith of Paul can
-
have wisdom on this point from the source of Pauls wisdom. (H.
C. Trumbull, D. D.)
The defence and weapons of a man of God in troublous times
I. For himselfhe has right and law which must protect him, as
long as they have the power.
II. Within himselfhe carries the equanimity of a good
conscience, which remains undisturbed in the storm of the
passions.
III. In himselfhe exhibits the power of a Divinely consecrated
personality, which does not fail to impress even brutal crowds.
IV. In Godhe has a friend who says, No weapon that is formed
against thee shall prosper. (K. Gerok.)
Pauls memorable sermon at Jerusalem
I. The preacher: in chains.
II. The pulpit: the stairs to the Roman barracks.
III. The deacons who conducted him: the soldiers.
IV. The psalms which preceded the discourse: murderous
outcries.
V. The congregation: an excited people.
VI. The anointing which he brings along with him: the Spirit of
the Lord, as a Spirit of faith, love, wisdom, and strength. (K.
Gerok.)
Paul and the bigoted Jews
1. Christians may at any time be called upon for a reason of the
hope that is in them, and ought to be ready to give it, with
meekness and reverence (Act_22:1; 1Pe_5:1).
2. We ought to consider in the best light even the acts of
enemies (Act_22:3).
3. Prayers are often answered in ways we least expect. Not only
are our greatest joys, but our keenest disappointments, experienced
in Divine communion. Paul wished first to be an apostle to Jews.
Even devotions must cease when the demands of duty are urgent. It
is well to carry the zeal and consecration acquired in prayer into
life and action. There are many tasks for which we are unprepared
until we have been fired by devotion (Act_22:17-18).
4. Men are not always the best judges as to how, when, and where
they shall do the most good (Act_22:19-20).
5. The distant purposes and preparations of Christianity prove
its Divine character and power (Act_22:21).
6. Where there is conscious rectitude, a narrative of facts is
the best defence.
7. The hardness of the heart is as supernatural as its
conversion. (A. F. Muir, M. A.)
-
Pauls address on the stairs
In this address he
1. Avows himself a Jew by birth and education (vers3).
2. Describes his persecuting zeal against the Christians
(Act_22:4-6).
3. Narrates his miraculous conversion (Act_22:6-10).
4. Shows how his reception into the new body was by Jewish
agency (Act_22:12-16).
5. Gives an account of his apostleship among the Gentiles
(Act_22:17-21). In the address note that
I. Self is criminated. Not one word is uttered in vindication of
his conduct prior to conversion; on the contrary, he paints it in
the darkest colours. What can any man discover in his history
before conversion on which he can look with complacency?
II. Christ is honoured.
1. His conversion is ascribed to Him as it always is.
2. His commission is ascribed to Him; Christ became everything
to the apostle after his conversion.
III. Conversion is memorable. Twenty-five years had passed away,
and yet the incidents were fresh. So it is in all genuine cases of
conversion. (D. Thomas, D. D.)
Pauls sketch of his life
or how a servant of God looks back upon his life course.
1. With grateful remembrance of human benefactors
(Act_22:3).
2. With penitent confession of his own erroneous ways.
3. With humble praise of the Divine gracious dealings (verse
6-16).
4. With clear consciousness of his lifes call (Act_22:18-21).
(K. Gerok.)
The apostles autobiography
The apostles life, as he here sketches it, may be divided into
three parts.
I. Paul persecuting Jesus. For in persecuting the disciples, he
really persecuted their Lord. He persecuted
1. Intelligently. When this hated sect was broken up in
Jerusalem after the martyrdom of Stephen, he saw in a moment that
the scattered fragments must be annihilated before victory was
complete. In this he showed the true genius of a general. So he
deliberately laid his plans to harass the scattered bands of
disciples.
2. Relentlessly. All women as well as men who loved Jesus, Paul
hated. He gave no quarter to any. Nothing short of Stephens death
would satisfy his bloodthirsty soul. Extermination is the goal
which he means to reach.
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3. Consecratedly. He gave himself to this work; not his means or
his thoughts only, but himself. He scorned working by proxy. How
the ecclesiastics in Jerusalem must have loved him! How the
Christians must have dreaded him, even as the Saracens dreaded
Richard the Lion-hearted.
II. Paul prostrate before Jesus. Yes, in the very dust, on the
way to Damascus. Yes, before the very Jesus, whom with all his soul
he had hated. In an instant all his cherished plans were
dissipated, and he cries, Lord, what wilt Thou have me to do?
Humanly speaking, the history of the world was more changed by that
incident than by any of the decisive battles of the world. We love
to tell of Platea, Thermopylae, Marathon, Tours, Waterloo, and
Gettysburg, but all of these have not exerted so great an influence
as this battle of Jesus with Paul his enemy. It lasted but a
moment, and the Pharisee was conquered once and for all. Note:
Certain sceptics explain this occurrence by Pauls having been
sunstruck, and that he mistook the blinding light of the sun for a
Divine appearance. To which we answer, that if a sunstroke can make
such preachers we had better close our theological seminaries, and
set all their students out under a boiling sun. Such criticism is
on a par with that of the German commentator, who says that when
Jesus said to Martha, But one thing is needful, He meant, Dont cook
too much, we really need only one dish.
III. Paul praying to Jesus. When a man falls prostrate before
Jesus, it will not be long before he begins to pray (Act_9:11). In
this prayer he evidently asked for guidance as to what he could do
for Jesus. A good prayer that for a young convert. Too many merely
ask for pardon, and stop. Paul also asked for orders. (A. F.
Schauffler.)
Personal experience
1. We wonder what speech Paul wilt now make. Will he enter into
some learned argument and confound his hearers by his heavenly
eloquence? The audience is unlike any other audience he has ever
addressed, and he is now in the metropolis of the land. What is his
defence? He tells over again the story of his conversion, and
nothing more. The sublimity of that act is without parallel. Here
is no argument, criticism, erudition, but a simple statement of
facts; the application being: After this, what could I do?
2. We wondered how the old story of the conversion was bearing
the wear and tear of apostolic life; the answer is before us.
Having gone down into the city and into the wilderness, and over
the sea; having been beaten, stoned, imprisoned, the apostle ends
just where he began: by telling the simple experience of his own
soul. The story is just the same. Sometimes imagination plays havoc
with memory; and throws its own colour upon the simplest facts of
early life, and we begin to regard those facts as a dream. This is
particularly the case with the religious imagination; it leads us
to disown our early selves, to regard our first prayers as
passionate and sentimental rather than as sober and vital. It is
interesting, therefore, to find that Paul, after all the manifold
experience of a missionarys life, repeats the old story exactly as
it occurred in the early part of his life. Paul laced and kept both
his feet on the rock of facts which had occurred in his own
knowledge.
3. Christianity is not to be defended by mere argument, by the
able use of elegant terms and subtle phrases; it does not challenge
the world to a battle of opinions. Christianity is an incarnation;
it stands up in its own living men, and says, This is my work; the
controversy which I have with the world is this: produce your men
and
-
I will produce mine. The tree is known by its fruit. If the
Church would stand firmly to this one point, there need be no
controversy. If in an unfortunate mood you refer to some other mans
case, you may be perplexed by some cross inquiry as to the order of
the facts; but if you keep to your own self there is no answer.
4. The recital Paul called his defence. The defence of
Christianity is not a book but a mannot an argument but a life. Of
course we shall be told about the shortcomings of Christians. So be
it; and still the truth remains that Christians are the defence of
Christianity. You tell me that London is a healthy city! Come with
me to the hospitals and I will show you every disease known in this
climate. Come with me from house to house, and in nearly everyone I
will find you someone sick. That kind of argument would not be
admitted on sanitary questions; yet the very men who would probably
reject it upon the ground of a physical kind, might be tempted to
use it in relation to Christians. There are sick Christians,
Christian cripples; and yet it remains true that even the weakest
Christian may have about him the peculiar sign manual of
heaven.
5. Here, then, is the plain line along which we must move when
called upon for our defence. Men, brethren, and fathers, says some
poor old mother in the Church, hear ye my defence. I was left in
difficulty and trouble and sorrow; I knew not where to turn: I sat
down and felt the pain of utter helplessness, when suddenly I heard
a voice saying unto me, Pray to thy Father in heaven. I never had
prayed just in the right way; but, at that moment, my eye
brightened with hope, and I fell down, and asked the Lord to show
me what He would have me to do. Suddenly there was a great light
around me, and a hand took hold of mine, and ever since I have felt
that I am not an orphan, but under fatherly superintendence. Sweet
old mother! sit down; the philosophers can never answer that. Have
you no tale to tell about the dark and friendless days; the sudden
suggestion that stirred the mind; the inspiration like a flash of
light at midnight; the key which has unlocked every gate ever
since? Stand up and tell your tale. Let me not hear your opinions
and views and speculationskeep them to yourself; but when we call
for your defence read out of the pages of your heart. Herein is the
secret of ardent preaching.
6. A converted man is one who is completely turned right round
in every act, motive, impulse, and purpose; one who was travelling
east, but is now marching straight towards the west. You could tell
what turned you roundit was a death, a grief, a reading of the
Book, a sermon, a singular providence, the hearing of a hymn, the
touch of a child, the feeling of an inward agony. That is your
defence; it is not mine; it is not another mans, probably. Every
man has his own view of God, his own conception of the Cross.
7. We want more personal experience in the Church. Herein the
idea of some Christian communions is sound: that we should meet one
another periodically, and audibly say what God has done for the
soul. And, judging by apostolic history and precedent, nothing is
so convincing, so satisfactory, as for the soul to tell its own
story, in its own words, and when the soul does that, the best of
all sermons will be preached. Each can say, who has known Christs
ministry in the soul, Once I was blind; now I see. (J. Parker, D.
D.)
2 When they heard him speak to them in
-
Aramaic, they became very quiet.Then Paul said:
CLARKE, "When they heard that he spake in the Hebrew tongue - He
had probably been traduced by the Jews of Asia as a mere Gentile,
distinguished only by his virulence against the Jewish religion;
which virulence proceeded from his malice and ignorance.
GILL, "And when they heard that he spake in the Hebrew tongue to
them,.... See Gill on Act_21:40.
they kept the more silence; it being their mother tongue, and
which they best understood; and which the captain and the Roman
soldiers might not so well under stand; and chiefly because the
Hellenistic language was not so agreeable to them, nor the
Hellenistic Jews, who spoke the Greek language, and used the Greek
version of the Bible; and such an one they took Paul to be, besides
his being a Christian; wherefore when they heard him speak in the
Hebrew tongue, it conciliated their minds more to him, at least
engaged their attention the more to what he was about to say:
and he saith; the Syriac and Ethiopic versions add, "to them",
as follows.
HERY, "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 (Act_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! 1Co_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.
JAMISO,"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.
CALVI, "2.That he spake Hebrew. This is indeed an usual thing,
that when men which speak diverse languages are together, we hear
those more willingly who speak our own language; but the Jews were
moved with another peculiar cause, because they imagined that Paul
was offended (497) with his own kindred, so that he did even hate
their tongue, or that he was some rogue which had not so much as
learned the speech of that nation whereof he said he came. ow, so
soon as they heard their own language, they began to have some
better hope. Furthermore, it is uncertain whether Paul spake in the
Hebrew or in the Syrian tongue; for we know that the speech of the
Jews was corrupt and degenerate after their exile, forasmuch as
they had much from the Chaldeans and Syrians. For mine own part, I
think, that because he spake as well to the common sort as unto the
elders, he used the common speech which was at that day usual.
Ex professo infensum, professedly hostile to.
PETT, "And when they heard that he spoke to them in the Hebrew
language, they were the more quiet. And he says,
When they heard that he was speaking in the Hebrew language they
maintained their silence. It is debated as to whether The Hebrew
language/dialect here means that he spoke in Hebrew or Aramaic. In
the ew Testament Hebrew regularly means Aramaic. For example the
superscription above Jesus on the cross was said to be in Greek,
Latin and Hebrew (Luke 23:38). But we can probably say one thing
with near certainty, in an Aramaic speaking country Pilate would
not have failed to put it in Aramaic. Thus there Hebrew means
Aramaic. Of course Hebrew lettering and Aramaic lettering are the
same so that only one who knew both Hebrew and Aramaic very well
would be able to tell the difference by reading it, and to
outsiders it was in Hebrew, that is, the language that the Hebrews
use. All Palestinian Jews tended to speak Aramaic. Hebrew was
reserved for religious usage. On the other hand it could be argued
that if he spoke in Hebrew it would gain special respect and
emphasise that he was a true Jew. It would even help to explain why
they were the more quiet.
The basis of his defence is that all through his life to this
point he had acted as a true Jew, in obedience to the God of the
Jews. We must remember that he is not answering a specific charge,
indeed many of the crowd probably did not know what the specific
charge was. What he is doing is seek to win the decent Jews onto
his side by showing that all that he has done has been reasonable
from a Jewish viewpoint. Then they will recognise the folly of all
charges against him.
The speech is in the form of a clear chiasmus, as follows:
a Pauls Jewish credentials are laid down (Acts 22:3).b His
severe persecution of the Way is described (Acts 22:4-5).
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c The voice of the Lord speaks to him and he sees His light
(Acts 22:6-9).d He is told to arise and go into Damascus where he
will be told what to do (Acts 22:10-11).e Ananias comes to him and
he receives his sight (Acts 22:12-13).f He is told that he has been
appointed to know Gods will, to see the Righteous One, and to hear
the voice from His mouth. He is thus to be the means of the
revelation of the resurrection and enthronement of Christ, compare
Galatians 1:16 (Acts 22:14).e He is to be a witness of what he
hasseenand heard (Acts 22:15).d He is told to arise and be
baptised, and to wash away his sins calling on the name of the Lord
(Acts 22:16).c The voice of the Lord speaks to him in the Temple
and tells him he is to leave Jerusalem because they will not hear
him (they will not see His light) (Acts 22:17).b He describes to
God his severe persecution of believers (Acts 22:19-20).a He is
told to depart and go far hence to the Gentiles (Acts 22:21).In a
we have the stark contrast of the complete Jew, who in the parallel
is sent to the Gentiles (salvation is of the Jews - John 4:22 - but
is to be made available to all true worshippers - John 4:23-24). In
b the parallel is clear. In c the voice of the Lord speaks to him
and he sees the divine light, and in the parallel the voice of the
Lord speaks to him and tells him that Jerusalem will remain in
darkness, it will not hear him. In d he arises so as to enter
Damascus and learn what he must do, and in the parallel he must
arise and be baptised, and wash away his sins calling on the name
of the Lord, which is the first thing he must do. In e his eyes are
opened that he might see, and in the parallel he must be a witness
to what he hasseenand heard. In f comes the central point of the
whole, his call and appointment to know Gods will, to see the
Righteous One, and to hear His voice, so that he may be the means
of revealing to the world the resurrection and enthronement of
Christ Jesus.
This revelation of the resurrection of the dead now takes
central place, for having described the appearance of the risen
Jesus to Paul in what follows the central part of this section of
Acts is built around the proclamation of the hope of the
resurrection. It is found in Acts 23:6; Acts 24:15; Acts 26:6-8 (in
the introductory analysis h, l, and h). It is then followed by a
further description of the risen Jesus to Paul in Acts 26:12-18. So
from here to chapter 26 the resurrection from the dead is
continually emphasised.
PULPIT, "Unto them in the Hebrew language for in the Hebrew
tongue to them, A.V.; were the more quiet for kept the more
silence, A.V. When they heard, etc. This trait is wonderfully true
to nature, and exhibits also St. Paul's admirable tact and
self-possession. It was strikingly in harmony with his addressing
them as "brethren" that he should speak to them in their own mother
tongue. There is a living reality in such touches which seems at
once to refute Renan's suspicion that St. Luke invented this and
other of St. Paul's speeches in the later chapters of the Acts. The
full report of these later speeches is abundantly accounted for by
the fact that through this time St. Luke was with St. Paul, and
heard the speeches.
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3 I am a Jew, born in Tarsus of Cilicia, but brought up in this
city. I studied under Gamaliel and was thoroughly trained in the
law of our ancestors. I was just as zealous for God as any of you
are today.
BARES, "Born in Tarsus - See the notes on Act_9:11.
Brought up in this city - In Jerusalem, sent there for the
advantage of more perfect instruction in the Law.
At the feet of Gamaliel - As a scholar or disciple of Gamaliel.
The phrase to sit at the feet of one is expressive of the condition
of a disciple or learner. Compare Deu_33:3; Luk_10:39. It is
probable that the expression arose from the fact that the learners
occupied a lower place or seat than the teacher. On the character
and rank of Gamaliel, see the notes on Act_5:34. Paul mentions his
having been instructed in this manner in order to show that he was
entitled to the full privileges of a Jew, and that he had had every
opportunity to become fully acquainted with the nature of the
Law.
According to the perfect manner - kataakribeian . By strict
diligence or exact care; or in the utmost rigor and severity of
that instruction. No pains were Spared to make him understand and
practice the Law of Moses.
The law of the fathers - The law of our fathers; that is, the
law which they received and handed down to us. Paul was a Pharisee,
and the law in which he had been taught was not only the written
Law of Moses, but the traditional law which had been handed down
from former times. See the notes on Mat_3:6.
And was zealous toward God - Gal_1:14. He had a constant burning
zeal for God and His Law, which was expressed not only by
scrupulous adherence to its forms, but by persecuting all who
opposed it, Act_22:4-5.
CLARKE, "I am verily a man which am a Jew - A periphrasis for, I
am really a Jew: and his mentioning this adds weight to the
conjecture in the preceding note. He shows that he could not be
ignorant of the Jewish religion, as he had had the best instructer
in it which Jerusalem could produce.
Yet brought up, etc. - Bp. Pearce proposes that this verse
should be thus read and translated: but brought up in this city;
instructed at the feet of Gamaliel, according to the most exact
manner, being exceedingly zealous for the law of our fathers, as ye
all are this day.
Born in Tarsus - See the notes on Act_9:11; Act_21:39.
Feet of Gamaliel - See a full account of this man in the note on
Act_5:34 (note).
It has been generally supposed that the phrase, brought up at
the feet, is a reference to
-
the Jewish custom, viz. that the disciples of the rabbins sat on
low seats, or on the ground, whilst the rabbin himself occupied a
lofty chair. But we rather learn, from Jewish authority, that the
disciples of the rabbins stood before their teachers, as Vitringa
has proved in his treatise De Synag. Vet. lib. i. p. 1, cap. 7.
Kypke, therefore, contends
that , at the feet, means the same as , near, or before, which
is not an unfrequent mode of speech among both sacred and profane
writers. Thus, in Act_
4:35, Act_4:37; Act_5:2, , they laid it at the
apostles feet, means only, they brought it to the apostles. So
in 2 Maccabees 4:7,
"#, they saw death already lying at their feet; that is, as the
Syriac translator has properly rendered it, they saw death
immediately before them.
So Themistius, Or. 27, p. 341, who adds the term by which the
phrase is explained,
%, ante pedes id temper et prope est, illi qui accipere
potest. Also Lucian, De Conser. Hist. p. 669, &'. The
refutation of which is at hand. The same kind of form occurs in the
Hebrew, Exo_11:8 : All the people
that are at thy feet, beragleica, i.e. who are with thee, under
thy command, 2Sa_
15:16. And the king went out, and all his household, beraglaiv,
at his feet; that is, with him, in his company. See Kypke. The
phrase is used in the same sense among the Hindoos: I learned this
at my fathers feet - instead of, I learned it of my father. I was
taught at the feet of such a teacher - my teachers feet say so;
meaning, simply, such and such persons taught me.
According to the perfect manner - That is, according to that
strict interpretation of the law, and especially the traditions of
the elders, for which the Pharisees were remarkable. That it is
Pharisaism that the apostle has in view, when he says he was
taught according to, , the most extinct manner, is evident; and
hence, in Act_
26:5, he calls Pharisaism , the most exact system; and, under
it, he was zealous towards God; scrupulously exact in every part of
his duty, accompanying this with reverence to the supreme Being,
and deep concern for his honor and glory.
GILL, "I am verily a man which am a Jew,.... By birth, a
thorough genuine one; an Hebrew of the Hebrews, both by father and
mother side, both parents being Jews, and so a true descendant from
Abraham, Isaac, and Jacob:
born in Tarsus, a city in Cilicia; See Gill on Act_21:39.
yet brought up in this city; the city of Jerusalem; though
Tarsus was the place of his birth, he had his education at
Jerusalem:
at the feet of Gamaliel; of whom see Act_5:34 it was the custom
of scholars among the Jews, to sit at the feet of their masters,
when instructed by them; see Deu_33:3hence that saying of Jose ben
Joezer (a);
"let thy house be an house of resort for the wise men, and be
thou dusting thyself,
'':"with the dust of their feet" ,
-
which by one of their commentators (b) is interpreted two ways,
either
"as if it was said that thou shouldst walk after them; for he
that walks raises the dust with his feet, and he that goes after
him is filled with the dust which he raises with his feet; or else
that thou shouldst sit at their feet upon the ground, for so it was
usual, that the master sat upon a bench, and the scholars sat at
his feet upon the floor.''
This latter sense is commonly understood, and adapted to the
passage here, as illustrating it; though it may be, that the sense
may only be this, that the apostle boarded in Gamaliel's house, ate
at his table, and familiarly conversed with him; which he modestly
expresses by being brought up at his feet, who was a man that was
had in great reverence with the Jews; and this sense seems the
rather to be the sense of the passage, since his learning is
expressed in the next clause; and since; till after Gamaliel's
time, it was not usual for scholars to sit when they learned; for
the tradition is (c), that
"from the times of Moses to Rabban Gamaliel, they (the scholars)
did not learn the law but standing; after Rabban Gamaliel died,
sickness came into the world, and they learned the law sitting; and
hence it is said, that after Rabban Gamaliel died, the glory of the
law ceased.''
It follows,
and taught according to the perfect law of the fathers; not the
law which the Jewish fathers received from Moses, though Paul was
instructed in this, but in the oral law, the "Misna", or traditions
of the elders, in which he greatly profited, and exceeded others,
Gal_1:14.
And was zealous towards God; or "a zealot of God"; one of those
who were called "Kanaim", or zealots; who in their great zeal for
the glory of God, took away the lives of men, when they found them
guilty of what they judged a capital crime; see Mat_10:4. The
Vulgate Latin version reads, "zealous of the law"; both written and
oral, the law of Moses, and the traditions of the fathers:
as ye all are this day; having a zeal for God, and the law, but
not according to knowledge.
HERY, "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, anr
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, kataakribeian - 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.
JAMISO,"a Jew of Tarsus, brought up in this city, at the feet
(See on Luk_10:39).
of Gamaliel (See on Act_5:34); a fact of great importance in the
apostles history, standing in the same relation to his future
career as Moses education in the Egyptian court to the work for
which he was destined.
-
the perfect manner of the law of the fathers the strictest form
of traditional Judaism.
zealous a zealot.
toward God as ye all are this day his own former murderous zeal
against the disciples of the Lord Jesus being merely reflected in
their present treatment of himself.
HAWKER 3-21, "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.
I would beg to call the Readers attention to the grace of God
the Holy Ghost, in his love to the Church, in causing the account
of Pauls conversion to be thrice recorded, for their improvement.
And I would beg the Reader to pause, and ask himself, whether there
must not have been some very pressing reason for it, wherefore the
Lord should so have done. Had it been intended only as the history
of a matter of fact, once would, in this case, have answered every
purpose. But, when we behold it brought forward again, and again,
as it is here, and Ac 26. Reader! let us bless God the Holy Ghost
for his grace in this particular. And, let us seek grace from the
Lord, that the sweet record, so often brought before the Church,
may have all the intended effect of it, upon our hearts.
I do not think it necessary to detain the Reader with any
further observations on the subject of Pauls conversion, in this
place; having somewhat largely dwelt upon it at the ninth Chapter,
where it is first recorded: to which I refer. But, I would take
occasion, from what the Apostle hath here added, which was not in
that history, being remote
-
from the time that this must have been, to observe, Paul had a
second vision of the Lord, and which was not in the road to
Demascus, but at Jerusalem. And, I would ask, (but not determine,)
was not this the appearing of the Lord Jesus to Paul, which he
speaks of? 1Co_9:1 and 1Co_15:8. And, I would also say, (though not
speaking decidedly,) might not this be the time, which Paul speaks
of elsewhere, when the Lord taught him about the Ordinance of the
Holy Supper, and which, from Christs Person, and authority, he
received, and delivered to the Church of Corinth, 1Co_11:23.
CALVI, "3.I am a Jew. As all things were out of order at that
day among the Jews, many rogues and vagabonds, to the end they
might have some shroud for their wickedness, did falsely boast that
they were Jews. Therefore, to the end Paul may acquit himself of
this suspicion, he beginneth at his birth; that done, he declareth
that he was known in Jerusalem, because he was brought up there of
[from] a child; though this latter thing seemeth to be spoken not
only for certaintys sake, but because it skilled much that this
should also be known how well he had been instructed.
There is nothing more bold to cause trouble than unlearned men.
And at that day the government of the Church was so decayed, that
religion was not only subject to sects, but also miserably mangled
and torn in pieces. Therefore, Paul nameth his master, lest any man
may think that he had not been nousled up in learning, (498) and
therefore had he forsaken the worship of the fathers; as many men,
who are not trained up in learning, forget their nature and grow
out of kind. (499) But Paul saith chiefly that he was well taught
in the law, that the Jews may understand that it was not through
ignorance (as it falleth out oftentimes) that he causeth such ado,
and doth counterfeit their monsters.
It is to be doubted whether this be that Gamaliel of whom
mention is made before, ( Acts 5:34). Scholars are said to sit at
their masters feet, because forasmuch as they be not as yet of
strong and sound judgment, they must bring such modesty and aptness
to be taught, that they must make all their senses subject to their
masters, and must depend upon their mouth. So Mary is said to sit
at Jesus feet ( Luke 10:39) when she giveth ear to his doctrine.
But and if such reverence be due to earthly masters, how much more
ought we to prostrate ourselves before the feet of Christ, that we
may give ear to him when he teacheth us out of his heavenly throne?
This speech doth also put boys and young men in remembrance of
their duty, that they be not stout nor stubborn, or that they be
not puffed nor lifted up against their masters through some foolish
confidence, but that they suffer themselves quietly and gently to
be framed by them.
Taught in the law of the fathers. The old interpreter doth
translate it word for word, taught according to the truth of the
fathers law, saving that is rather a perfect way (500) than truth.
otwithstanding the question is, What he meaneth by this perfect
way, seeing all of them had one and the same form of the law? He
seemeth to me to distinguish that purer form of knowledge wherein
he had been trained up from the common instruction, which did more
disagree with the true and natural meaning of the law. And although
the law of the Lord was then corrupt by
-
many additions, even among the best doctors, yet because
religion was altogether there corrupt among many, Paul doth for
good causes boast, that he was both well and also diligently
instructed in the law of the fathers; or (which is all one) exactly
or perfectly, lest any man should think that he had gotten only
some small smattering, as if he were one of the common sort.
But because many who are well taught are, notwithstanding, full
stuffed with Epicurish contempt of God, he declareth that he was
zealous toward God; as if he should say, that the serious study of
godliness was annexed to doctrine, so that he meant not to daily in
holy things, as profane men do of set purpose confound all
things.
But because this his zeal was altogether rash, he maketh himself
like to the other Jews for that time. otwithstanding, this may be
taken in good part, that he did long ago no less worship God from
his heart than they did then.
ulla disciplina imbutum, not imbued with any discipline.
Fiunt degeneres, become degenerate,
Exacta ratio, an exact method.
COFFMA, "Dummelow gave an excellent outline of Paul's speech
which properly begins with this verse:
Paul was accused of: (1) hostility to the Jews; (2) contempt for
Jewish law; and (3) desecration of the temple. He replied to all
three charges thus:(1) He was a Jew by birth, educated in Jerusalem
under the noted Gamaliel, was zealous for God, and a persecutor of
the Christians,
(2) His conversion resulted from a divine revelation which was
confirmed by another divine revelation to Ananias.
(3) That even after he became a Christian he continued to honor
the temple, to worship there, and even saw a vision while
worshiping in the temple.
That his preaching to the Gentiles was the result of a divine
command, and was due to the rejection of God's message by the
Jews.[2]SIZE>
At the feet of Gamaliel ... The honor in which Gamaliel was held
by his contemporaries is demonstrated by the fact that a certain
year "was only provisionally known as leap-year until he gave his
approval."[3] As a pupil of so distinguished an educator, Paul
hoped to find favor with his hearers.
Being zealous for God ... There is a subtle difference in being
zealous for "the law" and being zealous for God; but such a
distinction was lost on the temple mob. Strangely enough, it is
revealed here that "a man may be learned, acquainted with
-
Scripture, and zealous toward God, and yet an enemy and
persecutor of Christ."[4]
Paul's efforts to identify himself with his hearers were as
skillful and diplomatic as was humanly possible; furthermore, they
were reinforced by Paul's own convictions that he could succeed. It
is important to remember that in spite of God's warning that Israel
would not hear him, Paul evidently believed that he could persuade
them. Such a confidence on his part was understandable, but
nevertheless incorrect.
Paul's feeling, despite divine revelation to the contrary, that
he could convert that gang in the temple is pitifully like the
opinions of young ministers in every age. They are so sure of the
undeniable truth and righteousness of their message that it is
simply inconceivable to them that any man could resist it. All of
us should take note of how it worked out for Paul. As Wesley
said:
It is not easy for a servant of Christ, who is himself deeply
impressed with divine truth, to imagine to what a degree men are
capable of hardening their hearts against it. He is often ready to
think with Paul that it is impossible for any to resist such
evidence. But experience makes him wiser, and shows that willful
unbelief is proof against all truth and reason.[5][2] J. R.
Dummelow, Commentary on the Holy Bible (ew York: The Macmillan
Company, 1937), p. 848.
[3] Jack P. Lewis, Historical Backgrounds of Bible History
(Grand Rapids, Michigan: Baker Book House, 1972), p. 169.
[4] John Peter Lange, Commentary on Acts (Grand Rapids,
Michigan: Zondervan Publishing House), p. 401.
[5] John Wesley, otes on the ew Testament (Grand Rapids,
Michigan: Baker Book House), in loco.
COKE, "Acts 22:3. Brought upat the feet of Gamaliel, Strabo
tells us that it was customaryamong the inhabitants of Tarsus, for
the young people, when they had gone through a course of education
at Rome, to travel abroad for further improvement. Concerning
Gamaliel, see on ch. Acts 5:34. The phrase of being brought up at
his feet, plainly alludes to the posture in which the scholars were
usually placed, who sat on the ground, or on low seats, while their
teacher was raised on a kind of throne. Hence, in one of the
rabbies, "to dust themselves with the dust of their feet," is a
phrase for being a disciple. See on Luke 2:46; Luke 10:39. Instead
of taught according to the perfect manner, &c. Dr. Doddridge
renders it accurately instructed in the law of our fathers.
Vitringa, and some other learned critics, would connect, and as it
seems very properly, , taught or instructed, with the foregoing
clause, at the feet of Gamaliel, which makes the enumeration more
particular;by profession a Jew,born at Tarsus,bred in this
city,instructed in the law at the feet of Gamaliel.
BESO, "Acts 22:3-5. I am verily a Jew, &c. This defence
answers all that is
-
objected, Acts 21:28. But he speaks closely and nervously, in a
few words, because the time was short; born in Tarsus, yet brought
up in this city For my parents were so warmly attached to their
religion, and so desirous that I might be well instructed in it,
that they sent me to be educated here; at the feet of Gamaliel That
celebrated teacher. See note on Acts 5:34. The phrase of being
brought up at his feet, plainly alludes to the posture in which the
scholars were usually placed, sitting on low seats, or upon mats,
on the floor, at the feet of their masters, whose seats were raised
to a considerable height. Taught according to the perfect manner of
the law Or, accurately instructed in the law: which learned
education was once, doubtless, the matter of his boasting and
confidence; but, not being sanctified, it made his bonds strong,
and furnished him with numerous arguments against the gospel. Yet,
when the grace of God had changed his heart, and turned his
accomplishments into another channel, he was the fitter instrument
to serve Gods wise and merciful purposes, in the defence and
propagation of Christianity. And I persecuted this way With the
same zeal that ye do now; binding both men and women Who professed
and practised it, without any regard to sex, age, or quality. How
much better was his condition now he was bound himself! The
high-priest doth bear me witness Is able to testify; and all the
estate of the elders All the other members of the sanhedrim; from
whom also I received letters unto the brethren The Jews (for this
title was not peculiar to the Christians) empowering me to act
against those for whom I have now so great a regard. And went to
Damascus, &c. See note on c Acts 9:1-2.
COSTABLE, "Paul began by relating his manner of life before his
conversion. He emphasized his orthodox background and education
under the most respected Jewish teacher of his day, Gamaliel (cf.
Acts 5:34). We have no record of how old Paul was when he came to
Jerusalem in his youth. It is possible that he spent his early
childhood in Jerusalem. [ote: W. C. van Unnik, Tarsus or Jerusalem:
The City of Paul's Youth, pp. 9, 28.] Others believe he spent this
part of his life in Tarsus. [ote: E.g., Richard . Longenecker,
Paul, Apostle of Liberty, pp. 25-27.] It is possible that Paul was
13 or 14 years old when he came to Jerusalem. [ote: Robertson,
3:386.] The difference in interpretation springs from two different
ways of punctuating this verse. Paul's point in citing his
background was to show his hearers that he was as zealous for his
Jewish heritage as any of them (cf. Galatians 1:14).
ELLICOTT, (3) Brought up in this city at the feet of
Gamaliel.His education may have begun shortly after he became a
child of the Law, at the age of twelve. (See ote on Luke 2:42.) He,
too, had sat in the midst of the doctors, hearing and asking
questions. The Rabbis sat in a high chair, and their scholars on
the ground, and so they were literally at their masters feet.
Taught according to the perfect manner . .The two last words are
expressed in the Greek by a single noun, meaning accuracy,
exactness. In the most straitest sect of our religion, of Acts
26:5, we have the corresponding adjective.
Was zealous toward God.The Apostle (see ote on Acts 21:20)
claims their
-
sympathy as having at one time shared all their dearest
convictions. There is, perhaps, a touch of higher enthusiasm in the
Apostles language. He was a zealot for God: they were zealots for
the Law.
PETT, "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 you all are this day, and I persecuted this Way to the
death, binding and delivering into prisons both men and women. As
also the high priest does bear me witness, and all the estate of
the elders, from whom also I received letters to the brethren, and
journeyed to Damascus to bring them also who were there to
Jerusalem in bonds to be punished.
First he lays down his credentials:
He was a Jew - this he declares clearly and emphatically. He was
a Jew through and through, and proud of it. Compare 2 Corinthians
11:22; Philippians 3:4-5. This was important because Gods revealed
purpose has been that it is the Jews who will bring the light of
His truth to the world. Salvation is of the Jews. He was born in
Tarsus of Cilicia where there were large numbers of respected Jews,
and his family were so Jewish that they arranged for him to be
educated in Jerusalem. He was educated at the feet of the respected
Gamaliel, who was called Rabban (our teacher) as against Rabbi (my
teacher), and was a disciple of Hillel. It was later said of him,
Since Rabban Gamaliel the Elder died there has been no more
reverence for the Law, and purity and abstinence died out at the
same time. At the time when Paul was speaking he had been dead
about five years, and was hugely respected. And it was by him that
Paul had been instructed according to the strict manner of the law
of our fathers. Thus his Jewish education was second to none. He
was zealous for God, even as you all are this day. o one had been
more hot under the collar at a whisper of heresy than Paul. His
zeal for the God of Israel at least paralleled that of his
listeners if not exceeding it. He had demonstrated his zeal in that
he had persecuted this Way to the death, binding and delivering
into prisons both men and women. He had hounded down Christians and
had committed them to prison, even the women. For a Pharisee to
bother about women was zeal indeed, for to a Pharisee women were of
little account. And he had sought the death penalty on many. o
clearer evidence of dedicated intent could be found. And all
because of his zeal for God. He had been so zealous that he had the
high priest as a witness, and all the estate of the elders, that he
had received from them letters to the brethren. He had been an
official appointee of the highest officials in the land, and it was
as that that he had journeyed to Damascus to bring back those who
had escaped from Jerusalem and were finding refuge there, hauling
them back in bonds to be punished. In his zeal against Christians
he had gone to other cities so as to haul back to Jerusalem those
who had fled from there.So his credentials as a Jew, and as a
zealous Jew, were impeccable. one had been more zealous than he.
And his only desire had been