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)
"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.

GOD'S WORD® Translation (©1995)
"I'm a Jew. I was born and raised in the city of Tarsus in Cilicia and received my education from Gamaliel here in Jerusalem. My education was in the strict rules handed down by our ancestors. I was as devoted to God as all of you are today.

King James Bible
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.

Douay-Rheims Bible
And he saith: I am a Jew, born at Tarsus in Cilicia, but brought up in this city, at the feet of Gamaliel, taught according to the truth of the law of the fathers, zealous for the law, as also all you are this day:

Darby Bible Translation
I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, educated according to the exactness of the law of our fathers, being zealous for God, as ye are all this day;

English Revised Version
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 ye all are this day:

Webster's Bible Translation
I am verily a man who 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, being zealous towards God, as ye all are this day.

Weymouth New Testament
"I am a Jew, born at Tarsus in Cilicia, but brought up in this city. I was carefully trained at the feet of Gamaliel in the Law of our forefathers, and, like all of you to-day, was zealous for God.

World English Bible
"I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict tradition of the law of our fathers, being zealous for God, even as you all are this day.

Young's Literal Translation
'I, indeed, am a man, a Jew, having been born in Tarsus of Cilicia, and brought up in this city at the feet of Gamaliel, having been taught according to the exactitude of a law of the fathers, being zealous of God, as all ye are to-day.

Cross References

2 Kings 4:38 When Elisha returned to Gilgal, there was a famine in the land. As the sons of the prophets were sitting before him, he said to his servant, "Put on the large pot and boil stew for the sons of the prophets."

Luke 10:39 She had a sister called Mary, who was seated at the Lord's feet, listening to His word.

Acts 5:34 But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time.

Acts 6:9 But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen.

Acts 9:1 Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest,

Acts 9:11 And the Lord said to him, "Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying,

Acts 21:20 And when they heard it they began glorifying God; and they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law;

Acts 21:39 But Paul said, "I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people."

Acts 23:6 But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, "Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!"

Acts 26:5 since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion.

Acts 26:9 "So then, I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth.

Galatians 1:14 and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions.

Philippians 3:5 circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee;

Philippians 3:6 as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 3-21

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, aneµr 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, kata akribeian-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.

II. What a fiery furious persecutor he had been of the Christian religion in the beginning of his time, v. 4, 5. He mentions this to make it the more plainly and evidently to appear that the change which was wrought upon him, when he was converted to the Christian faith, was purely the effect of a divine power; for he was so far from having any previous inclinations to it, or favourable opinions of it, that immediately before that sudden change was wrought in him he had the utmost antipathy imaginable to Christianity, and was filled with rage against it to the last degree. And perhaps he mentions it to justify God in his present trouble; how unrighteous soever those were that persecuted him, God was righteous, who permitted them to do it, for time was when he was a persecutor; and he may have a further view in it to invite and encourage those people to repent, for he himself had been a blasphemer, and a persecutor, and yet obtained mercy. Let us view Paul's picture of himself when he was a persecutor. 1. He hated Christianity with a mortal enmity: I persecuted this way unto the death, that is, "Those that walked in this way I aimed, if possible, to be the death of." He breathed out slaughter against them, ch. 9:1. When they were put to death, he gave his voice against them, ch. 26:10. Nay, he persecuted not only those that walked in this way, but the way itself, Christianity, which was branded as a byway, a sect; he aimed to persecute this to the death, to be the ruin of this religion. He persecuted it to the death, that is, he could have been willing himself to die in his opposition to Christianity, so some understand it. He would contentedly have lost his life, and would have thought it well laid out, in defence of the laws and traditions of the fathers. 2. He did all he could to frighten people from this way, and out of it, by binding and delivering into prison both men and women; he filled the jails with Christians. Now that he himself was bound, he lays a particular stress upon this part of his charge against himself, that he had bound the Christians, and carried them to prison; he likewise reflects upon it with a special regret that he had imprisoned not only the men, but the women, the weaker sex, who ought to be treated with particular tenderness and compassion. 3. He was employed by the great sanhedrim, the high priest, and all the estate of the elders, as an agent for them, in suppressing this new sect; so much had he already signalized himself for his zeal against it, v. 5. The high priest can witness for him that he was ready to be employed in any service against the Christians. When they heard that many of the Jews at Damascus had embraced the Christian faith, to deter others from doing the like they resolved to proceed against them with the utmost severity, and could not think of a fitter person to be employed in that business, nor one more likely to go through with it, than Paul. They therefore sent him, and letters by him, to the Jews at Damascus, here called the brethren, because they all descended from one common stock, and were of one family in religion too, ordering them to be assisting to Paul in seizing those among them that had turned Christians, and bringing them up prisoners to Jerusalem, in order to their being punished as deserters from the faith and worship of the God of Israel; and so might either be compelled to retract, or be put to death for a terror to others. Thus did Saul make havoc of the church, and was in a fair way, if he had gone on awhile, to ruin it, and root it out. "Such a one," says Paul, "I was at first, just such as you now are. I know the heart of a persecutor, and therefore pity you, and pray that you may know the heart of a convert, as God soon made me to do. And who was I that I could withstand God?"

III. In what manner he was converted and made what he now was. It was not from any natural or external causes; he did not change his religion from an affectation of novelty, for he was then as well affected to antiquity as he used to be; nor did it arise from discontent because he was disappointed in his preferment, for he was now, more than ever, in the way of preferment in the Jewish church; much less could it arise from covetousness, or ambition, or any hope of mending his fortune in the world by turning Christian, for it was to expose himself to all manner of disgrace and trouble; nor had he any conversation with the apostles or any other Christians, by whose subtlety and sophistry he might be thought to have been wheedled into this change. No, it was the Lord's doing, and the circumstances of the doing of it were enough to justify him in the change, to all those who believe there is a supernatural power; and none can condemn him for it, without reflecting upon that divine energy by which he was herein overruled. He relates the story of his conversion here very particularly, as we had it before (ch. 9), aiming to show that it was purely the act of God. 1. He was a fully bent upon persecuting the Christians just before Christ arrested him as ever. He made his journey, and was come nigh to Damascus (v. 6), and had no other thought than to execute the cruel design he was sent upon; he was not conscious of the least compassionate relentings towards the poor Christians, but still represented them to himself as heretics, schismatics, and dangerous enemies both to church and state. 2. It was a light from heaven that first startled him, a great light, which shone suddenly round about him, and the Jews knew that God is light, and his angels angels of light, and that such a light as this shining at noon, and therefore exceeding that of the sun, must be from God. Had it shone in upon him into some private room, there might have been a cheat in it, but it shone upon him in the open road, at high noon, and so strongly that it struck him to the ground (v. 7), and all that were with him, ch. 26:14. They could not deny but that surely the Lord was in this light. 3. It was a voice from heaven that first begat in him awful thoughts of Jesus Christ, of whom before he had had nothing but hateful spiteful thoughts. The voice called to him by name, to distinguish him from those that journeyed with him, Saul, Saul, why persecutest thou me? And when he asked, Who art thou, Lord? it was answered, I am Jesus of Nazareth, whom thou persecutest, v. 8. By which it appeared that this Jesus of Nazareth, whom they also were now persecuting, was one that spoke from heaven, and they knew it was dangerous resisting one that did so, Heb. 12:25. 4. Lest it should be objected, "How came this light and voice to work such a change upon him, and not upon those that journeyed with him?" (though, it is very probable, it had a good effect upon them, and that they thereupon became Christians), he observes that his fellow travellers saw indeed the light, and were afraid they should be consumed with fire from heaven, their own consciences, perhaps, now telling them that the way they were in was not good, but like Balaam's when he was going to curse Israel, and therefore they might expect to meet an angel with a flaming glittering sword; but, though the light made them afraid, they heard not the voice of him that spoke to Paul, that is, they did not distinctly hear the words. Now faith comes by hearing, and therefore that change was now presently wrought upon him that heard the words, and heard them directed to himself, which was not wrought upon those who only saw the light; and yet it might afterwards be wrought upon them too. 5. He assures them that when he was thus startled he referred himself entirely to a divine guidance; he did not hereupon presently cry out, "Well, I will be a Christian," but, "What shall I do, Lord? Let the same voice from heaven that has stopped me in the wrong way guide me into the right way, v. 10. Lord, tell me what I shall do, and I will do it." And immediately he had directions to go to Damascus, and there he should hear further from him that now spoke to him: "No more needs to be said from heaven, there it shall be told thee, by a man like thyself, in the name of him that now speaks to thee, all things which are appointed for thee to do." The extraordinary ways of divine revelation, by visions, and voices, and the appearance of angels, were designed, both in the Old Testament and in the New, only to introduce and establish the ordinary method by the scriptures and a standing ministry, and therefore were generally superseded when these were settled. The angel did not preach to Cornelius himself, but bade him send for Peter; so the voice here tells not Paul what he shall do, but bids him go to Damascus, and there it shall be told him. 6. As a demonstration of the greatness of that light which fastened upon him, he tells them of the immediate effect it had upon his eye-sight (v. 11): I could not see for the glory of that light. It struck him blind for the present. Nimium sensibile laedit sensum-Its radiance dazzled him. Condemned sinners are struck blind, as the Sodomites and Egyptians were, by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews; but convinced sinners are struck blind, as Paul here was, not by darkness, but by light: they are for the present brought to be at a loss within themselves, but it is in order to their being enlightened, as the putting of clay upon the eyes of the blind man was the designed method of his cure. Those that were with Paul had not the light so directly darted into their faces as Paul had unto his, and therefore they were not blinded, as he was; yet, considering the issue, who would not rather have chosen his lot than theirs? They, having their sight, led Paul by the hand into the city. Paul, being a Pharisee, was proud of his spiritual eyesight. The Pharisees said, Are we blind also? Jn. 9:40. Nay, they were confident that they themselves were guides to the blind, and lights to those that were in darkness, Rom. 2:19. Now Paul was thus struck with bodily blindness to make him sensible of his spiritual blindness, and his mistake concerning himself, when he was alive without the law, Rom. 7:9.

IV. How he was confirmed in the change he had made, and further directed what he should do, by Ananias who lived at Damascus.

Observe, 1. The character here given of Ananias. He was not a man that was any way prejudiced against the Jewish nation or religion, but was himself a devout man according to the law; if not a Jew by birth, yet one that had been proselyted to the Jewish religion, and therefore called a devout man, and thence advanced further to the faith of Christ; and he conducted himself so well that he had a good report of all the Jews that dwelt at Damascus. This was the first Christian that Paul had any friendly communication with, and it was not likely that he should instil into him any such notions as they suspected him to espouse, injurious to the law or to this holy place.

2. The cure immediately wrought by him upon Paul's eyes, which miracle was to confirm Ananias's mission to Paul, and to ratify all that he should afterwards say to him. He came to him (v. 13); and, to assure him that he came to him from Christ (the very same who had torn and would heal him, had smitten, but would bind him up, had taken away his sight, but would restore it again, with advantage), he stood by him, and said, Brother Saul, receive thy sight. Power went along with this word, and the same hour, immediately, he recovered his sight, and looked up upon him, ready to receive from him the instructions sent by him.

3. The declaration which Ananias makes to him of the favour, the peculiar favour, which the Lord Jesus designed him above any other.

(1.) In the present manifestation of himself to him (v. 14): The God of our fathers has chosen thee. This powerful call is the result of a particular choice; his calling God the God of our fathers intimates that Ananias was himself a Jew by birth, that observed the law of the fathers, and lived upon the promise made unto the fathers; and he gives a reason why he said Brother Saul, when he speaks of God as the God of our fathers: This God of our fathers has chosen thee that thou shouldst, [1.] Know his will, the will of his precept that is to be done by thee, the will of his providence that is to be done concerning thee. He hath chosen thee that thou shouldst know it in a more peculiar manner; not of man nor by man, but immediately by the revelation of Christ, Gal. 1:1, 12. Those whom God hath chosen he hath chosen to know his will, and to do it. [2.] That thou shouldst see that Just One, and shouldst hear the voice of his mouth, and so shouldst know his will immediately from himself. This was what Paul was, in a particular manner, chosen to above others; it was a distinguishing favour, that he should see Christ here upon earth after his ascension into heaven. Stephen saw him standing at the right hand of God, but Paul saw him standing at his right hand. This honour none had but Paul. Stephen saw him, but we do not find that he heard the voice of his mouth, as Paul did, who says, he was last of all seen of me, as of one born out of due time, 1 Co. 15:8. Christ is here called that Just One; for he is Jesus Christ the righteous, and suffered wrongfully. Observe, Those whom God has chosen to know his will must have an eye to Christ, and must see him, and hear the voice of his mouth; for it is by him that God has made known his will, his good-will to us, and he has said, Hear you him.

(2.) In the after-manifestation of himself by him to others (v. 15): "Thou shalt be his witness, not only a monument of his grace, as a pillar may be, but a witness viva voce-by word of mouth; thou shalt publish his gospel, as that which thou hast experienced the power of, and been delivered into, the mould of; thou shalt be his witness unto all men, Gentiles as well as Jews, of what thou hast seen and heard, now at the very first." And finding Paul so particularly relating the manner of his conversation in his apologies for himself, here and ch. 26, we have reason to think that he frequently related the same narrative in his preaching for the conversion of others; he told them what God had done for his soul, to encourage them to hope that he would do something for their souls.

4. The counsel and encouragement he gave him to join himself to the Lord Jesus by baptism (v. 16): Arise, and be baptized, He had in his circumcision been given up to God, but he must now by baptism be given up to God in Christ-must embrace the Christian religion and the privileges of it, in submission to the precepts of it. This must now be done immediately upon his conversion, and so was added to his circumcision: but to the seed of the faithful it comes in the room of it; for it is, as that was to Abraham and his believing seed, a seal of the righteousness which is by faith. (1.) The great gospel privilege which by baptism we have sealed to us is the remission of sins: Be baptized and wash away thy sins; that is, "Receive the comfort of the pardon of thy sins in the through Jesus Christ and lay hold of his righteousness for that purpose, and receive power against sin for the mortifying of thy corruption;" for our being washed includes our being both justified and sanctified, 1 Co. 6:11. Be baptized, and rest not in the sign, but make sure of the thing signified, the putting away of the filth of sin. (2.) The great gospel duty which by our baptism we are bound to is to call on the name of the Lord, the Lord Jesus; to acknowledge him to be our Lord and our God, and to apply to him accordingly; to give honour to him, to put all our petitions in his hand. To call on the name of Jesus Christ our Lord (Son of David, have mercy on us) is the periphrasis of a Christian, 1 Co. 1:2. We must wash away our sins, calling on the name of the Lord; that is, we must seek for the pardon of our sins in Christ's name, and in dependence on him and his righteousness. In prayer, we must not any longer call God the God of Abraham, but the Father of our Lord Jesus Christ, and in him our Father; in every prayer, our eye must be to Christ. (3.) We must do this quickly. Why tarriest thou? Our covenanting with God in Christ is needful work, that must not be deferred. The case is so plain that it is needless to deliberate; and the hazard so great that it is folly to delay. Why should not that be done at the present time that must be done some time, or we are undone?

V. How he was commissioned to go and preach the gospel to the Gentiles. This was the great thing for which they were so angry at him, and therefore it was requisite he should for this, in a special manner, produce a divine warrant; and here he does it. This commission he did not receive presently upon his conversion, for this was at Jerusalem, whither he did not go till three years after, or more (Gal. 1:18); and whether it was then, or afterwards, that he had this vision here spoken of, we are not certain. But, to reconcile them, if possible, to his preaching the gospel among the Gentiles, he tells them, 1. That he received his orders to do it when he was at prayer, begging of God to appoint him his work and to show him the course he should steer; and (which was a circumstance that would have some weight with those he was now speaking to) he was at prayer in the temple, which was to be called a house of prayer for all people; not only in which all people should pray, but in which all people should be prayed for. Now as Paul's praying in the temple was an evidence, contrary to their malicious suggestion, that he had a veneration for the temple, though he did not make an idol of it as they did; so God's giving him this commission there in the temple was an evidence that the sending him to the Gentiles would be no prejudice to the temple, unless the Jews by their infidelity made it so. Now it would be a great satisfaction to Paul afterwards, in the execution of this commission, to reflect upon it that he received it when he was at prayer. 2. He received it in a vision. He fell into a trance (v. 17), his external senses, for the present, locked up; he was in an ecstasy, as when he was caught up into the third heaven, and was not at that time sensible whether he was in the body or out of the body. In this trance he saw Jesus Christ, not with the eyes of his body, as at his conversion, but represented to the eye of his mind (v. 18): I saw him saying unto me. Our eye must be upon Christ when we are receiving the law from his mouth; and we must not only hear him speak, but see him speaking to us. 3. Before Christ gave him a commission to go to the Gentiles, he told him it was to no purpose for him to think of doing any good at Jerusalem; so that they must not blame him, but themselves, if he be sent to the Gentiles. Paul came to Jerusalem full of hopes that, by the grace of God, he might be instrumental to bring those to the faith of Christ who had stood it out against the ministry of the other apostles; and perhaps this was what he was now praying for, that he, having had his education at Jerusalem and being well known there, might be employed in gathering the children of Jerusalem to Christ that were not yet gathered, which he thought he had particular advantages for doing of. But Christ crosses the measures he had laid: "Make haste," says he, "and get thee quickly out of Jerusalem;" for, though thou thinkest thyself more likely to work upon them than others, thou wilt find they are more prejudiced against thee than against any other, and therefore "will not receive thy testimony concerning me." As God knows before who will receive the gospel, so he knows who will reject it. 4. Paul, notwithstanding this, renewed his petition that he might be employed at Jerusalem, because they knew, better than any did, what he had been before his conversion, and therefore must ascribe so great a change in him to the power of almighty grace, and consequently give the greater regard to his testimony; thus he reasoned, both with himself and with the Lord, and thought he reasoned justly (v. 19, 20): "Lord," says he, "they know that I was once of their mind, that I was as bitter an enemy as any of them to such as believed on thee, that I irritated the civil power against them, and imprisoned them, and turned the edge of the spiritual power against them too, and beat them in every synagogue." And therefore they will not impute my preaching Christ to education nor to any prepossession in his favour (as they do that of other ministers), but will the more readily regard what I say because they know I have myself been one of them: particularly in Stephen's case; they know that when he was stoned I was standing by, I was aiding and abetting and consenting to his death, and in token of this kept the clothes of those that stoned him. Now "Lord," says he, "if I appear among them, preaching the doctrine that Stephen preached and suffered for, they will no doubt receive my testimony." "No," says Christ to him, "they will not; but will be more exasperated against thee as a deserter from, than against others whom they look upon only as strangers to, their constitution." 5. Paul's petition for a warrant to preach the gospel at Jerusalem is overruled, and he has peremptory orders to go among the Gentiles (v. 21): Depart, for I will send thee far hence, unto the Gentiles. Note, God often gives gracious answers to the prayers of his people, not in the thing itself that they pray for, but in something better. Abraham prays, O that Ishmael may live before thee; and God hears him for Isaac. So Paul here prays that he may be an instrument of converting souls at Jerusalem: "No," says Christ, "but thou shalt be employed among the Gentiles, and more shall be the children of the desolate than those of the married wife." It is God that appoints his labourers both their day and their place, and it is fit they should acquiesce in his appointment, though it may cross their own inclinations. Paul hankers after Jerusalem: to be a preacher there was the summit of his ambition; but Christ designs him greater preferment. He shall not enter into other men's labours (as the other apostles did, Jn. 4:38), but shall break up new ground, and preach the gospel where Christ was not named, Rom. 15:20. So often does Providence contrive better for us than we for ourselves; to the guidance of that we must therefore refer ourselves. He shall choose our inheritance for us. Observe, Paul shall not go to preach among the Gentiles without a commission: I will send thee. And, if Christ send him, his Spirit will go along with him, he will stand by him, will carry him on, and bear him out, and give him to see the fruit of his labours. Let not Paul set his heart upon Jerusalem, for he must be sent far hence; his call must be quite another way, and his work of another kind. And it might be a mitigation of the offence of this to the Jews that he did not set up a Gentile church in the neighbouring nations; others did this in their immediate vicinity; he was sent to places at a distance, a vast way off, where what he did could not be thought an annoyance to them.

Now, if they would lay all this together, surely they would see that they had no reason to be angry with Paul for preaching among the Gentiles, or construe it as an act of ill-will to his own nation, for he was compelled to it, contrary to his own mind, by an overruling command from heaven.

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.

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Paul on his Own Conversion
'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 perseoutest 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, …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

Being Easily Entreated
Not long since I saw in the report of a meeting a statement something like this: "The brethren were easily entreated, and so all personal difficulties were easily settled." One of the greatest problems that ministers meet and one that requires the most patience and wisdom is the problem of settling personal difficulties. These difficulties are often found existing between those professing to be Christians. And sometimes they are very hard to get settled. There is just one reason for this: those involved …
Charles Wesley Naylor—Heart Talks

Some Scriptures for Daily Practise.
If we seek God earnestly in the prayer of faith to help us in our daily practise of the following Scriptural texts and then put forth our best efforts, we shall find life daily growing more holy and beautiful. The beauty and enjoyment of a holy life is that it can always be improved upon. We can live in all the light that shines upon us from these texts today, but tomorrow we find them shining a little brighter and fuller light, so that we shall have to live a little more holy than we are living …
C. E. Orr—How to Live a Holy Life

What is God's Will?
"The God of our fathers hath chosen thee, that thou shouldest know His will."--ACTS xxii. 14. WE resume to-day a subject, the thread of which has been broken by the interval of a few Sabbaths--the subject of the Will of God. Already we have tried to learn two lessons:-- (1) That the end of our life is to do the will of God. (2) That this was the end of Christ's life. It will help to recall what has gone before if we compare this with another definition of the end of life with which we are all familiar. …
Henry Drummond—The Ideal Life

Beyond the Brightness of the Sun
T. P. Acts xxii. 11 I was journeying in the noontide, When His light shone o'er my road; And I saw Him in that glory-- Saw Him--Jesus, Son of God. All around, in noonday splendour, Earthly scenes lay fair and bright; But my eyes no more behold them For the glory of that light. Others in the summer sunshine Wearily may journey on, I have seen a light from heaven, Past the brightness of the sun-- Light that knows no cloud, no waning, Light wherein I see His Face, All His love's uncounted treasures, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Early Life the Place of Paul +The Man
STUDY I EARLY LIFE THE PLACE OF PAUL +The Man, Paul,+ judged by the influence he has exerted in the world, is one of the greatest characters in all history. He is pre-eminent not only as a missionary, but as a marvelous thinker and writer. "He was a personality of vast power, force, and individuality." There are some men who seem to be born and prepared to do a large work for the world; Paul makes the impression upon those who carefully read the record of his life that he stands first in this class …
Henry T. Sell—Bible Studies in the Life of Paul

Jerusalem to Rome
Acts 21:17-28:31 THIS JOURNEY Scripture, Acts 21:17-28:31 1. The speech before the Jewish mob in the temple (Acts 22:1-29) in which Paul tells the Jews how he was changed from a persecutor to a believer in Christ. He relates also the story of his conversion. 2. The speech before the Jewish council (Acts 22:30; 23:1-10) in which he creates confusion by raising the question of the resurrection. But the provocation was great for the high-priest had commanded that Paul be smitten …
Henry T. Sell—Bible Studies in the Life of Paul

Berea and Athens
At Berea Paul found Jews who were willing to investigate the truths he taught. Luke's record declares of them: "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few." The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines …
Ellen Gould White—The Acts of the Apostles

Jesus the Guest of Martha and Mary.
(Bethany, Near Jerusalem.) ^C Luke X. 38-42. ^c 38 Now as they went on their way [he was journeying through Judæa, attended by the twelve], he entered into a certain village [It was the village of Bethany (John xi. 1), which was on the eastern slope of the Mount of Olives, less than two miles from Jerusalem]: and a certain woman named Martha received him into her house. 39 And she had a sister called Mary, who also sat at the Lord's feet, and heard his word. [Sitting at the feet was the ancient …
J. W. McGarvey—The Four-Fold Gospel

From Antioch to the Destruction of Jerusalem.
Acts 13-28 and all the rest of the New Testament except the epistles of John and Revelation. The Changed Situation. We have now come to a turning point in the whole situation. The center of work has shifted from Jerusalem to Antioch, the capital of the Greek province of Syria, the residence of the Roman governor of the province. We change from the study of the struggles of Christianity in the Jewish world to those it made among heathen people. We no longer study many and various persons and their …
Josiah Blake Tidwell—The Bible Period by Period

Divine Calls.
"And the Lord came, and stood, and called as at other times, Samuel; Samuel. Then Samuel answered, Speak; for Thy servant heareth."--1 Samuel iii. 10. In the narrative of which these words form part, we have a remarkable instance of a Divine call, and the manner in which it is our duty to meet it. Samuel was from a child brought to the house of the Lord; and in due time he was called to a sacred office, and made a prophet. He was called, and he forthwith answered the call. God said, "Samuel, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Baptism, a Divinely Appointed Means of Grace.
When we inquire into the benefits and blessings which the Word of God connects with baptism, we must be careful to obtain the true sense and necessary meaning of its declarations. It is not enough to pick out an isolated passage or two, give them a sense of our own, and forthwith build on them a theory or doctrine. In this way the Holy Scriptures have been made to teach and support the gravest errors and most dangerous heresies. In this way, many persons "wrest the Scriptures to their own destruction." …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel

The Prodigal Son.
"And he said, A certain man had two sons; and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he …
William Arnot—The Parables of Our Lord

Of the Prerogatives which the Elect Shall Enjoy in Heaven.
By reason of this communion with God, the elect in heaven shall have four superexcellent prerogatives:-- 1. They shall have the kingdom of heaven for their inheritance (Matt. xxv.; 1 Pet. i. 4), and they shall be free denizens of the heavenly Jerusalem (Eph. ii. 19; Heb. xii. 22.) St. Paul, by being a free citizen of Rome (Acts xxi. 26), escaped whipping; but they who are once free citizens of the heavenly Jerusalem, shall ever be freed from the whips of eternal torments. For this freedom was bought …
Lewis Bayly—The Practice of Piety

How to Make Use of Christ for Cleansing of us from Our Daily Spots.
Having spoken of the way of making use of Christ for removing the guilt of our daily transgressions, we come to speak of the way of making use of Christ, for taking away the guilt that cleaveth to the soul, through daily transgressions; "for every sin defileth the man," Matt. xv. 20; and the best are said to have their spots, and to need washing, which presupposeth filthiness and defilement, Eph. v. 27. John xiii. 8-10. Hence we are so oft called to this duty of washing and making us clean. Isa. …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Nature of Justification
Justification in the active sense (iustificatio, {GREEK SMALL LETTER DELTA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER KAPPA}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER IOTA WITH OXIA}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is defined by the Tridentine Council as "a translation from that state wherein man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam, …
Joseph Pohle—Grace, Actual and Habitual

Days of Preparation
After his baptism, Paul broke his fast and remained "certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that He is the Son of God." Boldly he declared Jesus of Nazareth to be the long-looked-for Messiah, who "died for our sins according to the Scriptures; . . . was buried, and . . . rose again the third day," after which He was seen by the Twelve and by others. "And last of all," Paul added, "He was seen of me also, as of one born out of …
Ellen Gould White—The Acts of the Apostles

The Birth of Jesus Proclaimed by Angels to the Shepherds.
(Near Bethlehem, b.c. 5.) ^C Luke II. 8-20. ^c 8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God's Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did …
J. W. McGarvey—The Four-Fold Gospel

The Lord of Glory.
1 Cor. ii:8. OUR ever blessed Lord, who died for us, to whom we belong, with whom we shall be forever, is the Lord of Glory. Thus He is called in 1 Cor. ii:8, "for had they known they would not have crucified the Lord of Glory." Eternally He is this because He is "the express image of God, the brightness of His Glory" (Heb. i:3). He possessed Glory with the Father before the world was (John xvii:5). This Glory was beheld by the prophets, for we read that Isaiah "saw His Glory and spake of Him" …
Arno Gaebelein—The Lord of Glory

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