3“I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today. 4“I persecuted this Way to the death, binding and putting both men and women into prisons, 5as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished.

      6“But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, 7and I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ 8“And I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 9“And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me. 10“And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.’ 11“But since I could not see because of the brightness of that light, I was led by the hand by those who were with me and came into Damascus.

      12“A certain Ananias, a man who was devout by the standard of the Law, and well spoken of by all the Jews who lived there, 13came to me, and standing near said to me, ‘Brother Saul, receive your sight!’ And at that very time I looked up at him. 14“And he said, ‘The God of our fathers has appointed you to know His will and to see the Righteous One and to hear an utterance from His mouth. 15‘For you will be a witness for Him to all men of what you have seen and heard. 16‘Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name.’

      17“It happened when I returned to Jerusalem and was praying in the temple, that I fell into a trance, 18and I saw Him saying to me, ‘Make haste, and get out of Jerusalem quickly, because they will not accept your testimony about Me.’ 19“And I said, ‘Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You. 20‘And when the blood of Your witness Stephen was being shed, I also was standing by approving, and watching out for the coats of those who were slaying him.’ 21“And He said to me, ‘Go! For I will send you far away to the Gentiles.’”

      22They listened to him up to this statement, and then they raised their voices and said, “Away with such a fellow from the earth, for he should not be allowed to live!” 23And as they were crying out and throwing off their cloaks and tossing dust into the air, 24the commander ordered him to be brought into the barracks, stating that he should be examined by scourging so that he might find out the reason why they were shouting against him that way. 25But when they stretched him out with thongs, Paul said to the centurion who was standing by, “Is it lawful for you to scourge a man who is a Roman and uncondemned?” 26When the centurion heard this, he went to the commander and told him, saying, “What are you about to do? For this man is a Roman.” 27The commander came and said to him, “Tell me, are you a Roman?” And he said, “Yes.” 28The commander answered, “I acquired this citizenship with a large sum of money.” And Paul said, “But I was actually born a citizen.” 29Therefore those who were about to examine him immediately let go of him; and the commander also was afraid when he found out that he was a Roman, and because he had put him in chains.

      30But on the next day, wishing to know for certain why he had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and brought Paul down and set him before them.

Parallel Verses

New American Standard Bible (©1995)
And when they heard that he was addressing them in the Hebrew dialect, they became even more quiet; and he said,

GOD'S WORD® Translation (©1995)
When the mob heard him speak to them in Hebrew, they became even more quiet. Then Paul continued,

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

Douay-Rheims Bible
(And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.)

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

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

Webster's Bible Translation
(And when they heard that he spoke to them in the Hebrew language, they kept the more silence: and he saith,)

Weymouth New Testament
And on hearing him address them in Hebrew, they kept all the more quiet; and he said,

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

Young's Literal Translation
and they having heard that in the Hebrew dialect he was speaking to them, gave the more silence, and he saith, --

Cross References

Matthew 12:46 While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him.

Acts 21:40 When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew dialect, saying,

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 22

In the close of the foregoing chapter we had Paul bound, according to Agabus's prophecy of the hard usage he should receive from the Jews at Jerusalem, yet he had his tongue set at liberty, by the permission the chief captain gave him to speak for himself; and so intent he is upon using that liberty of speech which is allowed him, to the honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention of them, but speaks of the great things Christ had done for him with as much ease and cheerfulness as if nothing had been done to ruffle him or put him into disorder. We have here, I. His address to the people, and their attention to it (v. 1, 2). II. The account he gives of himself. 1. What a bigoted Jew he had been in the beginning of his time (v. 3-5). 2. How he was miraculously converted and brought over to the faith of Christ (v. 6-11). 3. How he was confirmed and baptized by the ministry of Ananias (v. 12-16). 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles (v. 17-21). III. The interruption given him upon this by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it (v. 22, 23). IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul (v. 24, 25). V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition (v. 26-29). VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there (v. 30).

Verses 1-2

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

I. With what an admirable composure and presence of mind he addresses himself to speak. Never was poor man set upon in a more tumultuous manner, nor with more rage and fury; and yet, in what he said, 1. There appears o fright, but his mind is sedate and composed. Thus he makes his own words good, None of these things move me; and David's (Ps. 3:6), I will not be afraid of ten thousands of people that have set themselves against me round about. 2. There appears no passion. Though the suggestions against him were all frivolous and unjust, though it would have vexed any man alive to be charged with profaning the temple just then when he was contriving and designing to show his respect to it, yet he breaks out into no angry expressions, but is led as a lamb to the slaughter.

II. What respectful titles he gives even to those who thus abused him, and how humbly he craves their attention: "Men, brethren, and fathers, v. 1. To you, O men, I call; men, that should hear reason, and be ruled by it; men, from whom one may expect humanity. You, brethren of the common people; you, fathers of the priests." Thus he lets them know that he was one of them, and had not renounced his relation to the Jewish nation, but still had a kindness and concern for it. Note, Though we must not give flattering titles to any, yet we ought to give titles of due respect to all; and those we would do good to we should endeavour not to provoke. Though he was rescued out of their hands, and was taken under the protection of the chief captain, yet he does not fall foul upon them, with, Hear now, you rebels; but compliments them with, Men, brethren, and fathers. And observe, he does not exhibit a charge against them, does not recriminate, Hear now what I have to say against you, but, Hear now what I have to say for myself: Hear you my defence; a just and reasonable request, for every man that is accused has a right to answer for himself, and has not justice done him if his answer be not patiently and impartially heard.

III. The language he spoke in, which recommended what he said to the auditory; He spoke in the Hebrew tongue, that is, the vulgar language of the Jews, which, at this time, was not the pure Old-Testament Hebrew, but the Syriac, a dialect of the Hebrew, or rather a corruption of it, as the Italian of the Latin. However, 1. It showed his continued respect to his countrymen, the Jews. Though he had conversed so much with the Gentiles, yet he still retained the Jews' language, and could talk it with ease; by this it appears he is a Jew, for his speech betrayeth him. 2. What he said was the more generally understood, for that was the language every body spoke, and therefore to speak in that language was indeed to appeal to the people, by which he might have somewhat to insinuate into their affections; and therefore, when they heard that he spoke in the Hebrew tongue, they kept the more silence. How can it be thought people should give any attention to that which is spoken to them in a language they do not understand? The chief captain was surprised to hear him speak Greek (ch. 21:37), the Jews were surprised to hear him speak Hebrew, and both therefore think the better of him. But how would they have been surprised if they had enquired, as they ought to have done, and found in what variety of tongues the Spirit gave him utterance! 1 Co. 14:18, I speak with tongues more than you all. But the truth is, many wise and good men are therefore slighted only because they are not known.

Calvin's Commentary

1. Men, brethren, and fathers, hear mine excuse which I make now before you. 2. And when they heard that he spake to them in the Hebrew tongue, they kept the more silence: And he said, 3. I truly am a man, a Jew, born in Tarsus, a city of Cilicia, and 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 death, binding and delivering into prison both men and women. 5. As the chief priest doth bear me witness, and all the older of elders, of whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound to Jerusalem, that they might be punished.

Though we may guess by the beginning of this speech what was Paul's 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 God's 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 God's right. For which cause the pope's 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.

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. Now, 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.

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 certainty's 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 akribeia is rather a perfect way [500] than truth. Notwithstanding 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. Notwithstanding, this may be taken in good part, that he did long ago no less worship God from his heart than they did then.

4. I persecuted this way. This is the second point, that he was an enemy to Christ's doctrine, and that he was more fervent in resisting the same than all the rest, until he was pulled back by the hand of God; which thing he saith the chief priests and elders can testify. Therefore, there can be no suspicion in such a sudden change. Whereas he saith, that he had letters given him to deliver to the brethren, it must be referred unto the Jews, as if he had called them his countrymen; but he meant to appease them with a more honorable title. For this is Paul's drift, that he may declare his natural and lawful beginning which he took of that nation; [501] and also how desirous he was to be linked with them in friendship.

Footnotes:

[497] "Ex professo infensum," professedly hostile to.

[498] "Nulla disciplina imbutum," not imbued with any discipline.

[499] "Fiunt degeneres," become degenerate,

[500] "Exacta ratio," an exact method.

[501] "Ab ilia genta... originem," origin from that nation.

Links

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The Gospel Message in Antioch
After the disciples had been driven from Jerusalem by persecution, the gospel message spread rapidly through the regions lying beyond the limits of Palestine; and many small companies of believers were formed in important centers. Some of the disciples "traveled as far as Phenice, and Cyprus, and Antioch, preaching the word." Their labors were usually confined to the Hebrew and Greek Jews, large colonies of whom were at this time to be found in nearly all the cities of the world. Among the places …
Ellen Gould White—The Acts of the Apostles

Of Baptism.
1. Baptism defined. Its primary object. This consists of three things. 1. To attest the forgiveness of sins. 2. Passages of Scripture proving the forgiveness of sins. 3. Forgiveness not only of past but also of future sins. This no encouragement to license in sin. 4 Refutation of those who share forgiveness between Baptism and Repentance. 5 Second thing in Baptism--viz. to teach that we are ingrafted into Christ for mortification and newness of life. 6. Third thing in Baptism--viz. to teach us that …
John Calvin—The Institutes of the Christian Religion

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem