Chapter 22

1 Paul declareth at large, how he was converted to the faith, 17 and called to his apostleship. 22 At the very mentioning of the Gentiles, the people exclaim on him. 24 He should have been scourged, 25 but claiming the privilege of a Roman, he escapeth.

1. Brethren, and fathers. A courteous form of address (see on chs. 1:16; 7:2). Paul purposed to conciliate the turbulent crowd.

Defence. Gr. apologia, a speech made in defense against a charge.

2. Hebrew. That is, Aramaic, the spoken language of the Jews of that time (see on ch. 21:40).

More silence. His beckoning hand (ch. 21:40), his Aramaic speech, and his courteous language secured for Paul the close attention of the turbulent audience. The sea of human emotion sank suddenly to rest and gave place to an expectant calm.

3. I am verily. The word “I” is emphatic. See on ch. 21:39.

Tarsus. See on chs. 6:9; 9:11; 21:39.

Brought up. Probably not as a child, but as a young man. Although born abroad, Paul reached maturity in the conservative atmosphere of the citadel of Judaism.

At the feet. In Paul’s day both teacher and pupils sat, the former at a higher level than the latter.

Gamaliel. See on ch. 5:34.

Perfect. Gr. akribeia, “exactness,” “strictness.” Paul assures the crowd that his background is thoroughly Jewish. He fully understands their point of view. See on chs. 23:6; 24:14; 26:3–5.

The law. That is, the Jewish system of religious belief and practice.

Zealous. See on ch. 21:20. Paul knew from personal experience what it meant to be “zealous” for “the law.”

As ye all are. Paul assures the listening Jews that they and he have a common ground for reaching an understanding. In a sense, he commends them for their desire to preserve the Temple sacred and inviolate.

4. I persecuted. See on chs. 7:58; 8:1–4; 9:1, 2, 13, 14; 26:10.

This way. See on ch. 9:2.

Unto the death. Paul had once been as “zealous” as they now prove to be.

Into prisons. The plural implies that Saul’s persecuting activities were carried on in various cities (see ch. 26:11).

5. The high priest. That is, Ananias (ch. 23:2). According to the chronology of Paul’s life adopted by this commentary, Caiaphas (see on Luke 3:2) was still high priest at the time (a.d. 35) of Paul’s conversion. Ananias was the seventh high priest since Caiaphas.

Estate of the elders. Gr. presbuterion, “presbytery,” here probably the Sanhedrin. Although perhaps 23 years had intervened since Paul’s conversion, some of “the elders” then living probably had joined in sanctioning Paul’s persecution of the Christians (chs. 8:3; 9:1, 2).

Letters. See on Acts 9:2; cf. 2 Cor. 3:1–3.

Brethren. Paul thus tactfully refers to his fellow Jews (see on Acts 22:1; cf. Deut. 18:15).

Went. Literally, “was going,” that is, was on my way (see on ch. 9:3).

Damascus. Paul’s religious zeal had led him to foreign lands, first to persecute Christians and later to proclaim Christianity.

Bound. Or, “in bonds.”

6. About noon. The brightness of the divine presence dimmed the glare of the noonday Syrian sun (see ch. 26:13).

7. Heard a voice. See on ch. 9:4–6; cf. ch. 22:9.

Why persecutest? See on ch. 9:4. For a comparison of the various accounts of Saul’s conversion see on ch. 9:3.

8. Who art thou? See on ch. 9:5.

9. And were afraid. Textual evidence favors (cf. p. 10) the omission of these words. There can be no doubt, however, that the men were afraid.

Heard not the voice. See on ch. 9:7.

10. What shall I do? See on ch. 9:6.

11. Could not see. See on ch. 9:8.

12. Devout man. That is, Ananias was faithful in observing the requirements of the Jewish religion. He is not so described in ch. 9:10. There he is simply called “a certain disciple.” Here, Paul apparently seeks to conciliate his listeners (see on ch. 22:1–4). A devout Jew, presumably, would not have received Paul had he then been a profane person, guilty of blasphemous conduct as Paul was now supposed to be.

Good report. Ananias’ integrity as a pious Jew was beyond question. He was widely known to be loyal to the faith. His acceptance of Paul testified to the genuineness of Paul’s experience on the Damascus road.

13. Came unto me. See on ch. 9:11–17.

14. The God of our fathers. See on ch. 7:32. Neither Stephen nor Ananias had the least thought that in becoming Christians they had forsaken the God of their fathers. Jewish Christians apparently had no thought of abandoning Judaism. In fact, they considered themselves the most devout of the brethren. Like Paul, they ardently longed for their blind fellow countrymen to see Jesus of Nazareth as the Messiah (see Rom. 9:1–3; 10:1–3).

Chosen thee. Or, “appointed thee” (see on ch. 9:15).

Know his will. Prior to conversion Paul had been ignorant of God’s will. As a Pharisee he had thought that he knew it well and was doing it conscientiously (see chs. 23:1; 24:14). There is an intimate relationship between knowing God’s will and doing it (see on Matt. 7:21–27; John 7:17; 13:17). Again and again Paul refers to the will of God (see 1 Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1).

Just One. Or, “righteous one,” that is, Jesus (cf. Acts 3:14; 7:52; 1 John 2:1). The Twelve had both seen the Lord and associated with Him day after day (1 John 1:1, 3). Paul, now the recipient of a special call to apostleship, was also privileged to see his Lord (see Acts 22:17–21; 1 Cor. 15:3–9; 2 Cor. 12:1–5).

The voice. Probably a reference to the vision near Damascus; possibly also to the special instruction he received from the Lord at a later time (2 Cor. 12:1–5; Gal. 1:11, 12).

15. Be his witness. Like the Twelve, Paul had seen the Lord, heard His voice, and knew His will (v. 14). Also like them, he was commissioned to proclaim the gospel (cf. ch. 1:8). His credentials and authority were not inferior to theirs (1 Cor. 15:10; 2 Cor. 11:5; Gal. 2:8, 11).

Unto all men. As yet, cautiously avoids mentioning his special commission to the Gentiles (cf. v. 21).

Seen and heard. Power to witness comes from personal experience (cf. 1 John 1:1–3; 2 Peter 1:16–18). Paul had met the living Saviour, and had received from Him an intimate, clear, and systematic knowledge of truth, even as had the Twelve.

16. Why tarriest thou? The evidence was sufficient; why delay formally becoming a Christian (cf. ch. 8:36)?

Be baptized. See on Matt. 3:6; Acts 2:38; 9:18; Rom. 6:1–6; cf. Acts 8:36.

Wash away thy sins. Baptism is a divinely appointed ordinance (see Matt. 3:15; Mark 16:15, 16; John 3:3, 5; Titus 3:5). Nevertheless, in and of itself it does not avail to “wash away” sin. Belief, repentance, and the reception of the Holy Spirit must accompany the outward act in order to make it efficacious (see Matt. 28:19; Acts 2:38; 3:19; 8:36, 37). It was the death of Christ that made possible the removal of the guilt of sin (2 Cor. 5:20, 21; 1 Peter 2:24; 3:21; 1 John 1:7, 9).

Calling on. That is, accepting salvation through Christ and entering His service.

The name of the Lord. Textual evidence favors (cf. p. 10) the reading “his name.”

17. To Jerusalem. This is the visit of ch. 9:26 (see comment there).

In the temple. Probably at the time of the morning or the evening hour of prayer (see on Luke 1:9; Acts 3:1). Because God had honored Paul with a vision in the very place he was now accused of desecrating, the Jews would do well to investigate the facts before deciding to kill him.

A trance. The message imparted in this vision is related in vs. 18–21. This occurred on the visit to Jerusalem recorded in ch. 9:26–30.

18. Make haste. Chapter 9:29, 30 states only that the disciples sent him away. The plot against Paul’s life (v. 29) convinced them that Paul should leave the city without delay. With a burden on his heart for the unbelieving Jews (cf. Rom. 9:1–3; 10:1) and with his characteristic unconcern for his personal safety (cf. Acts 19:30; 20:22–24; 2 Cor. 4:7–9; 11:24–27), Paul apparently felt it his duty to remain in the city (AA 130). There are times when the gospel messenger should disregard threatening circumstances, but there are other times when, persecuted in one city, he should flee to another (see on Matt. 10:23). When pressed, seemingly beyond measure, he must look to God for a clear understanding of duty. Thus it was with Paul upon this occasion, for, to the counsel of the brethren, God added direct and specific instructions. Paul had not been called to labor primarily for Jews, but for Gentiles (Acts 22:21; Gal. 2:7–9), and the purposes of God would best be served by his departure. For similar instances of divine guidance added to the counsel of the brethren, compare Ex. 18:17–25 with Num. 11:16; Acts 15:2 with Gal. 2:2; see Acts 13:2–4; 15:28.

Quickly. Paul had been there only 15 days (Gal. 1:18).

19. They. The Greek is emphatic and might be rendered, “these very ones.” The same ones who, upon that former occasion, had sought his life well knew Paul’s former zeal in persecuting Christians.

I imprisoned and beat. Paul probably did not administer the beatings himself. The tense of verbs indicates action extending over a period of time. Paul had made persecution his occupation. His purpose now, before this angry mob eager for his blood, was to find common ground by making clear that he knew exactly how they felt. Perhaps then they would be willing to listen to what more he might have to say.

In every synagogue. Concerning the synagogue as a place where charges against heretics and troublemakers were heard and where punishment was administered, see Matt. 10:17; 23:34; Mark 13:9; Luke 12:11. Tertullian, about a.d. 225, wrote that in his day Jewish synagogues were still “fountains of persecution” against the Christians (Scorpiace x).

Believed on thee. See on ch. 15:21.

20. Martyr. Gr. martus, “witness.” In NT times the word martus had not yet acquired the meaning now attached to our word “martyr,” which is derived from it. But as Christians increasingly were called upon to give the ultimate witness of laying down their lives, such witnesses came especially to be known as martyrs.

Unto his death. Textual evidence favors (cf. p. 10) the omission of these words. Obviously, however, such is Paul’s meaning (see on chs. 7:58; 8:1).

21. I will send. Paul’s departure from Jerusalem was not the fulfillment of this declaration of the divine purpose for Paul. Some seven years were yet to pass before Paul and Barnabas set out on their First Missionary Journey (see pp. 29, 100, 102).

Far hence. Or, “afar,” “far away.”

Gentiles. Paul’s work would be primarily for non-Jews (see on ch. 9:15).

22. Unto this word. Or, “up to this statement.” Silent in angry curiosity until now, the Jews could contain themselves no longer. The idea that salvation could be for the Gentiles enraged them (cf. Luke 4:25–29; Acts 7:51–54). Hence they clamored for Paul’s death immediately, without even the formality of a trial. In their narrow opinion Paul was obviously an apostate from Judaism.

23. Cast off their clothes. To cast off the loose outer robe (Gr. himation; see on Matt. 5:40; see Vol. V, p. 47) reflected great excitement. The mob was ready for action. Compare 2 Kings 9:13.

Threw dust. A gesture of loathing and repudiation.

24. Chief captain. Gr. chiliarchos, “commander of a thousand” (see on John 18:12). This officer, Claudius Lysias (Acts 23:26), doubtless ignorant of Aramaic, probably understood nothing of what Paul was saying and could only conclude from the tumult that he must be guilty of some serious offense.

The castle. That is, the Castle, or Tower, of Antonia, north of the Temple area (see Jerusalem in Time of Christ; see on ch. 21:31).

Examined by scourging. Not for the purpose of inflicting punishment, but to extract a confession.

Cried so. Or, “shouted” (cf. ch. 12:22).

25. Bound him with thongs. The Greek may imply that they stretched him forward with straps, in a posture ready for flogging.

Centurion. Gr. hekatontarchos (see on Acts 10:1; Luke 7:2). This was the officer in charge of the squad of soldiers detailed to administer the scourging.

Is it lawful? Roman law forbade the scourging of a Roman citizen (Livy Roman History x. 9. 4, 5).

A Roman. It would have been a grave offense for Paul to claim to be a Roman citizen if he were not. The centurion realized at once that he had more on his hands than a troublemaking Jew. Roman citizenship was highly prized (see v. 28; p. 94; cf. Vol. V, p. 36), for it ensured to its possessors many privileges. Upon various occasions Roman citizenship proved to be a protection to Paul (see on ch. 16:37–39).

26. Take heed. Textual evidence favors (cf. p. 10) the omission of the words “take heed,” and the understanding of the following clause as a question, “What are you about to do?”

27. Art thou? The emphasis in the officer’s question, as stated in Greek, is upon the pronoun “thou”: “art thou a Roman?” Obviously the officer was surprised at the thought that a man who had just raised a Jewish mob to a pitch of frenzy by a speech in Aramaic should be a Roman citizen.

28. Freedom. Gr. politeia, here meaning “citizenship.” Compare Phil. 3:20. The word “freedom” was probably used by the translators in the same sense as when speaking of the “freedom” of the city, meaning the privileges granted by a city to an honored guest or hero.

Free born. Literally, “so born,” that is, born a Roman citizen.

29. Should have. That is, were about to.

Examined. A euphemism for the torture to which Paul was about to be subjected.

Afraid. The fear of the “chief captain” was not that he had put Paul in shackles. Paul had often experienced such treatment (Acts 28:20; Phil. 1:7, 13, 14, 16; Col. 4:18; Philemon 10, 13), for Roman citizens might be bound. Paul was still kept in chains (Acts 22:30). The captain’s fear was because of having had Paul placed in thongs for a flogging.

30. Would have known. Or, “desired to know.” As a careful Roman officer the chief captain was determined to get to the root of the problem and ascertain why the Jews were so eager for Paul’s life.

From his bands. Textual evidence attests (cf. p. 10) the omission of these words.

All their council. That is, the Sanhedrin. Lysias saw that it was a matter of the Jewish religion. Concerning the council chamber where the Sanhedrin met see on Matt. 27:2; see Jerusalem in Time of Christ.

Brought Paul down. That is, from the tower of the Castle of Antonia (see on v. 24; ch. 21:34). The presence of the Roman guard guaranteed Paul’s personal safety.

Ellen G. White comments

1, 2 AA 408

1–30AA 408–410

3 Ed 64

3–15AA 409

14–16AA 126

17 AA 159

17–21AA 130; EW 206; SR 279, 303

20 EW 199

21 AA 159, 233, 409; COL 36; GC 328; GW 112

22–30AA 410