17“When I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,18and saw him saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.’19I said, ‘Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you.20When the blood of Stephen, your witness, was shed, I also was standing by, consenting to his death, and guarding the cloaks of those who killed him.’
21“He said to me, ‘Depart, for I will send you out far from here to the Gentiles.’”
17 “When I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,
18 and saw him saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.’
19 I said, ‘Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you.
20 When the blood of Stephen, your witness, was shed, I also was standing by, consenting to his death, and guarding the cloaks of those who killed him.’
21 “He said to me, ‘Depart, for I will send you out far from here to the Gentiles.’”
TYNDALETyndale New Testament (1534)
17 And it fortuned when I was come agayne to Ierusalem and prayde in the temple that I was in a trauce
18 and sawe him sayinge vnto me. Make haste and get the quickly out of Ierusalem: for they will not receave thy witnes that thou bearest of me.
19 And I sayde: Lorde they knowe that I presoned and bet in every synagoge them that beleved on the.
20 And when the bloud of thy witnes Steven was sheed I also stode by and consented vnto his deeth and kept the rayment of them that slewe him.
21 And he sayde vnto me: departe for I will sende the a farre hence vnto the Gentyls.
Show all 3 translations
GNVGeneva Bible (1599)
17 And it came to passe, that when I was come againe to Hierusalem, and prayed in the Temple, I was in a traunce,
18 And saw him saying vnto me, Make haste, and get thee quickly out of Hierusalem: for they will not receiue thy witnes concerning me.
19 Then I sayd, Lord, they know that I prisoned, and beat in euery Synagogue them that beleeued in thee.
20 And when the blood of thy martyr Steuen was shed, I also stood by, and consented vnto his death, and kept the clothes of them that slew him.
21 Then he sayd vnto me, Depart: for I will send thee farre hence vnto the Gentiles.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Should the gospel be preached to everyone?Matthew 10:5-6 and 15:24 have Jesus restrict his and his disciples' mission to "the lost sheep of the house of Israel" — explicitly forbidding any approach to…
Acts 9:15(v21)But the Lord said to him, “Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
Ephesians 3:6-8(v21)that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good…
1 Timothy 2:7(v21)to which I was appointed a preacher and an apostle—I am telling the truth in Christ, not lying—a teacher of the Gentiles in faith and truth.
Acts 7:58(v20)They threw him out of the city and stoned him. The witnesses placed their garments at the feet of a young man named Saul.
Acts 8:1(v20)Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all…
Show all 38 cross-references
Acts 22:4(v19)I persecuted this Way to the death, binding and delivering into prisons both men and women.
Romans 15:16(v21)that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the…
Galatians 2:7-8(v21)but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for…
Matthew 10:17(v19)But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
Acts 13:46-47(v21)Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it…
Romans 11:13(v21)For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;
Acts 8:3(v19)But Saul ravaged the assembly, entering into every house and dragged both men and women off to prison.
Acts 9:29(v18)preaching boldly in the name of the Lord Jesus. He spoke and disputed against the Hellenists, but they were seeking to kill him.
2 Corinthians 12:1-4(v17)It is doubtless not profitable for me to boast. For I will come to visions and revelations of the Lord. I know a man in Christ, fourteen…
Galatians 1:15-16(v21)But when it was the good pleasure of God, who separated me from my mother’s womb and called me through his grace to reveal his Son in me,…
2 Timothy 1:11(v21)For this I was appointed as a preacher, an apostle, and a teacher of the Gentiles.
Ezekiel 3:6-7(v18)not to many peoples of a strange speech and of a hard language, whose words you can’t understand. Surely, if I sent you to them, they would…
Matthew 10:14(v18)Whoever doesn’t receive you, nor hear your words, as you go out of that house or that city, shake the dust off your feet.
Luke 21:21(v18)Then let those who are in Judea flee to the mountains. Let those who are in the middle of her depart. Let those who are in the country not…
Acts 9:1(v19)But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest
Acts 18:6(v21)When they opposed him and blasphemed, he shook out his clothing and said to them, “Your blood be on your own heads! I am clean. From now…
Acts 26:17-18(v21)delivering you from the people, and from the Gentiles, to whom I send you, to open their eyes, that they may turn from darkness to light…
Romans 1:5(v21)through whom we received grace and apostleship for obedience of faith among all the nations for his name’s sake;
Romans 1:32(v20)who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those…
Revelation 2:13(v20)“I know your works and where you dwell, where Satan’s throne is. You hold firmly to my name, and didn’t deny my faith in the days of…
Matthew 10:23(v18)But when they persecute you in this city, flee into the next, for most certainly I tell you, you will not have gone through the cities of…
Luke 11:48(v20)So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.
Acts 3:19(v18)“Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the…
Acts 9:26-28(v17)When Saul had come to Jerusalem, he tried to join himself to the disciples; but they were all afraid of him, not believing that he was a…
Acts 10:9-10(v17)Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. He…
Acts 13:2(v21)As they served the Lord and fasted, the Holy Spirit said, “Separate Barnabas and Saul for me, for the work to which I have called them.”
Acts 26:9-12(v19)“I myself most certainly thought that I ought to do many things contrary to the name of Jesus of Nazareth. I also did this in Jerusalem. I…
Acts 26:10(v20)I also did this in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they…
Acts 26:20(v17)but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should…
Revelation 17:6(v20)I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great…
Galatians 1:18(v17)Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.
Revelation 1:10(v17)I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv17–1917. And it came to pass. This had not…
17. And it came to pass. This had not been the last conclusion, if Paul had not been cut off [stopped short] with their outrageous outcries. Notwithstanding, his drift and purpose doth plainly appear by the former text, [context] for he beginneth to intreat of his ministry, that he may show that he departed not from the Jews of his own accord, as if he withdrew him of malice from taking pains with them; but he was drawn unto the Gentiles contrary to his expectation and purpose. For he came purposely to Jerusalem, that he might impart with his own nation that grace which was committed to him. But when the Lord cutteth off his hope which he had to do good, he driveth him thence. But there was a double offense which Paul goeth about to cure. For they both thought that the covenant of God was profaned if the Gentiles should be admitted into the Church together with them, and nothing did grieve the proud nation so much as that others should be preferred before them, or so much as made equal with them. Therefore Paul’s defense consisteth in this, that he was ready, so much as in him lay, to do them the best service he could; but he was afterward enforced by the commandment of God to go to the Gentiles, because he would not have him to be idle at Jerusalem. Whereas Erasmus translateth it, That I was carried without myself, is in Greek word for word, That I was in a trance; whereby he meant to purchase credit to the oracle. Also the circumstance of the time and place doth confirm the same, in that the Lord appeared to him as he prayed in the temple; which was an excellent preparation to hear the voice of God, Concerning the manner of seeing, read that which we touched about the end of the seventh chapter.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn v20This is properly spoken: for Stephen was murdered of…
This is properly spoken: for Stephen was murdered of a sort of cutthroats, not by order of justice, but by open force: for at that time the Jews could not put any man to death by Law.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv17–2117 And it came to pass, that, when I…
17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;
Ver. 17. Even while I prayed] Then especially God’s people are rapped and ravished. {See Trapp on "Act 10:10"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv17–21This was probably about three years after his conversion,…
This was probably about three years after his conversion, as Gal 1:18, and was one of the visions and revelations he makes mention of, 2Co 12:1.
A trance; a rapture and ecstasy, as Act 10:10.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn v17St. Paul, having thus declared to the Jews his…
St. Paul, having thus declared to the Jews his wonderful manner of conversion, proceeds next to acquaint them how desirous he was to have preached to the Jews rather than to the Gentiles, if the will of God had seen fit: but it proved otherwise; for, as he was praying in the temple, he had a vision, in which he was commanded to hasten out of the city, because his former zeal in opposing the gospel would hinder his present preaching of it from being successful. Against this he humbly argued, that his former zeal against Christianity might he hoped, be an argument to persuade the Jews, his countrymen, to embrace Christianity. But this argument did not prevail for his staying at Jerusalem; but he was commanded to depart from thence, to preach the gospel to the despised Gentiles, who had not such strong expectations against him, but would with more readiness embrace his doctrine.
Learn hence, 1. That carnal reasonings are very apt to arise in the hearts of God’s own servants, and cause them to object something against their obedience to the divine commands. Here the apostle objects, that according to his reason he saw greater probability of doing good by his ministry among the Jews than he could hope for among the Gentiles, who would be afraid of him, as Ananias was; but Christ repeats his command, Depart, and get thee hence, for I will send thee to the Gentiles. And now the apostle doth no longer dispute, but dispatch.
Read full note →
This teaches us, 2. To lay by all our carnal reasonings and vain pretences, when once the call and command of God is clear, and no longer cavil, but comply; no longer object, but instantly obey. We may safely follow God blindfold, when once we have assurance that he goes before us, and obey every command without hesitation or limitation.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill1763 · Public DomainOn vv17–21And I said, Lord, they know, that I imprisoned,....…
And I said, Lord, they know, that I imprisoned,.... Men and women, that made a profession of the Christian religion, Act 8:3
and beat in every synagogue them that believed on thee; in Jerusalem there were many synagogues, and in these scourging and beating of offenders were used; See Gill on Mat 10:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv17–20When I was returned to Jerusalem - From Damascus,…
When I was returned to Jerusalem - From Damascus, and was praying in the temple - Whereby he shows that he still paid the temple its due honour, as the house of prayer. I was in a trance - Perhaps he might continue standing all the while, so that any who were near him would hardly discern it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17, 19, 20, 21Verse 17. When I was come again to Jerusalem]…
Verse 17. When I was come again to Jerusalem] It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, Ac 9:25-26, and Ga 1:18.
I was in a trance] This circumstance is not mentioned any where else, unless it be that to which himself refers in 2Co 12:2-4, when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v17Act 22:17-21. When I was come again to Jerusalem…
Act 22:17-21. When I was come again to Jerusalem — From Damascus; and prayed in the temple — By this he shows that he still paid the temple its due honour, as the house of prayer; I was in a trance — Or ecstasy. Perhaps he might continue standing all the while, with an intenseness of countenance which, if it were observed by any near him, might be imputed to the fixedness of his mind in his devotions; or, if he fell down, it might be looked upon as an epileptic fit. And saw him — Jesus; saying to me, Get thee quickly out of Jerusalem — Because of the snares that will be laid for thee, and in order to preach where people will hear: for they will not — In Jerusalem; receive thy testimony — But, on the contrary, will rather attempt thy destruction. And — Presuming to expostulate with Christ himself on this occasion; I said, Lord, they know that I imprisoned, &c. — They know that I was once of their mind; that I was as bitter an enemy to thy disciples as any of them; that I excited the civil power against them; and imprisoned them — And also raised the spiritual power against them; and beat them in every synagogue — Particularly in Stephen’s case, they know that, when he was stoned, I was standing by — Was aiding and abetting; and consenting to his death and — In token thereof, kept the raiment of them that slew him — That is, Lord, my former zeal against those that believed in thee is so well known to them all, by so many remarkable instances shown among them, that sure they must be convinced it is upon some certain and irresistible grounds of persuasion that I am now become a preacher of that faith I formerly destroyed and persecuted with so great zeal. And he said — Overruling my plea by a renewal of his charge; Depart — Reason no further on this subject, but go thy way immediately, according to my direction; for I will send thee far hence — Into distant countries; unto the Gentiles — And thou shalt preach my gospel, and publish the glad tidings of salvation, with much greater encouragement and success among them. It is not easy for a servant of Christ, who is himself deeply impressed with divine truths, to imagine to what a degree men are capable of hardening their hearts against them. He is often ready to think, with Paul, it is impossible for any to resist such evidence. But experience makes him wiser, and shows that wilful unbelief is proof against all truth and reason.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv17–21When I was come again to Jerusalem - That…
When I was come again to Jerusalem - That is, three years after his conversion. See Gal 1:17-18.
While I prayed in the temple - Paul, like other converts to Christianity from among the Jews, would naturally continue to offer his devotions in the temple. We meet with repeated instances of their continuing to comply with the customs of the Jewish people.
Read full note →
I was in a trance - Greek: ecstasy. See the notes on Act 10:10. It is possible that he may here refer to what he elsewhere mentions 2Co 12:1-5 as “visions and revelations of the Lord.” In that place he mentions his being “caught up to the third heaven” 2Co 12:2 and “into paradise,” where he heard words which it was “not lawful (marg. possible) for a man to utter,” 2Co 12:4. It is not certain, however, that he alludes in this place to that remarkable occurrence. The narrative would rather imply that the Lord Jesus appeared to him in the temple in a remarkable manner, in a vision, and gave him a special command to go to the Gentiles. Paul had now stated the evidence of his conversion, which appears to have been satisfactory to them - at least they made no objection to his statement; he had shown, by his being in the temple, his respect for their institutions; and he now proceeds to show that in his other conduct he had been directed by the same high authority by which he had been called into the ministry, and that the command had been given to him in their own temple and in their own city.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv17, 20, 21To Jerusalem...that I was in a trance. This might…
To Jerusalem...that I was in a trance. This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third heaven, as he tells the Corinthians, 1 Corinthians xv. 9. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv17, 18, 21it came to pass, &c.--This thrilling dialogue between the…
it came to pass, &c.--This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related.
when I was come again to Jerusalem--on the occasion mentioned in Act 9:26-29.
Read full note →
while I prayed in the temple--He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v2020. Thy martyr—The English word martyr is pure Greek,…
20. Thy martyr—The English word martyr is pure Greek, and signifies witness; being the same word as is used in Act_22:15. But the word was early and beautifully consecrated to designate those who witnessed to Jesus with their blood; as the word confessor designated those who maintained fast faith through a persecution which they survived. The Greek word for witness is properly rendered in Rev_17:6, “the blood of the martyrs of Jesus.” One of the apostolic fathers, Clement of Rome, says of Peter, “Being martyred, he went to his due peace of glory.”
This reference to Stephen must have thrilled the heart of Paul himself with emotion at the recollection of his own share in that deed of blood with some of his murderers now present, and ready to inflict upon himself the same doom.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv17–2117. when I was come again to Jerusalem] Rev.…
17. when I was come again to Jerusalem] Rev. Ver. “had returned.” This refers to that visit of the Apostle recorded in Act_9:26 seqq. We learn from Gal_1:18 that three years had elapsed between the conversion of Saul and this visit to Jerusalem, which period is supposed to have been consumed in Arabia (cp. Gal_1:17). The preaching of Saul at Jerusalem we are told in the Acts roused the anger of the Greek-speaking Jews, and that in consequence of their attempts against Saul the Christian congregation sent him away first to Cæsarea and then to Tarsus.
even while I prayed in the temple] It is worthy of note how often in this address St Paul incidentally expresses himself in such wise as to conciliate the crowd. His visit to the temple for the purpose of prayer was at once a proof that he was not likely to despise Jewish ordinances and religious observances.
Read full note →
I was in a trance] Better (with Rev. Ver.), “I fell into a trance.” This was the occasion of one of those “visions and revelations of the Lord” of which St Paul speaks to the Corinthians (2Co_12:1) and with which, from his conversion onwards, he was many times instructed and comforted.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv17–21(17) When I was come again to Jerusalem.—This probably…
(17) When I was come again to Jerusalem.—This probably refers to the visit of Act_9:26, and Gal_1:17-18. The objection that the mission “far hence to the Gentiles” must refer to the subsequent visit of Act_11:30, has little or no force. When the Apostle went to Tarsus and preached the gospel to the Greeks at Antioch (Act_11:26), there was a sufficient fulfilment of the promise, “I will send thee . . .” What was indicated in the vision was that he was to have another field of work than Jerusalem and the Church of the Circumcision. It may be noted as one of the “visions or revelations of the Lord” referred to in 2Co_12:1.
Even while I prayed in the temple.—Better, and as I was praying. The fact is brought forward as showing that then, as now, he had been not a blasphemer of the Temple, but a devout worshipper in it, and so formed an important part of the Apostle’s apologia to the charge that had been brought against him.
Read full note →
I was in a trance.—On the word and the state of consciousness it implies, see Note on Act_10:10.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv17–21Had returned for was come again, A.V.; and for…
Had returned for was come again, A.V.; and for even, A.V.; fell into for was in, A.V. Into a trance (ejn ejkstasei); see Act_10:10, note.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v17And it came to pass that … while I…
Act_22:17-21
And it came to pass that … while I prayed in the temple, I was in a trance.
Read full note →
A common thing reaching the wonderful
Here is--
I. A common thing--a man praying. Prayer is an instinct of the soul. Danger seldom fails to rouse this instinct even in the most depraved (Psa_107:13). Volney, in a storm at sea, a striking example of this. All worthless prayer may be divided into two classes, prayer addressed--
1. To the wrong god.
2. To the right God in a wrong way.
The universal tendency of man to pray implies the souls innate belief in some of the leading facts of theology, such as the Being, Personality, Presence, and entreatability of God.
II. A common thing reaching the wonderful. The trance is the state in which a man has passed out of the usual order of his life, beyond the usual limits of consciousness and volition. To an ecstasy in Paul we owe the starting point of the Church, the command which bade him depart far hence unto the Gentiles. It is supposed by some that it is to this trance Paul refers (2Co_12:1-5) when he speaks of being caught up to the third heaven. Conclusion: Learn--
1. The sublime possibilities of the human soul. By a mysterious power of abstraction it can shut out the external universe, and transport itself into a world where there are scenes too grand for description and communications surpassing utterance. Isaiah, Ezekiel, Daniel, John, as well as Paul, were often transported to these supernal states.
2. The incomparable worth of true prayer. Prayer is the road into the celestial (Dan_9:21-23; Act_10:9). (D. Thomas, D. D.)
And saw Him saying unto me, Make haste and get thee quickly out of Jerusalem.
Pauls vision in the temple
I. The place: The temple. This shows the catholicity of the new convert.
II. The season: While he was praying. There seems to be a natural, invisible, indissoluble connection between the offering of a prayer to God and the reception of spiritual blessings from God. The Bible teaches this by--
1. Doctrines.
2. Practice.
III. The form. We may become acquainted with the world of spirits by--
1. Consciousness.
2. Testimony.
IV. The subject. Christs command to Paul suggests--
1. That He claims authority over the ministry.
2. His special providence over His own agencies and ministers. (Caleb Morris.)
Paul sent to the Gentiles
This passage has an interest and a solemnity of a peculiar kind. This interview is not previously recorded, and but for the special circumstances that now arose it might never have been mentioned at all.
2. Paul introduced it because he wished to convince his former co-religionists that just as he had become a Christian preacher because he could not help himself, so when his heart was set upon labouring among his people, he was obliged to undertake what otherwise he would have utterly shrunk back from. Which of them, if they had been in his position, could have dared to say, No? Observe--
I. The rejection of the gospel preparing the way for the withdrawal of it (verses 17, 18).
1. The narrative refers to Pauls first visit to Jerusalem after his conversion. He must have returned with very strange and mingled feelings. He left the Holy City the proud champion of Judaism; he came back to it the humble disciple of Christ. He left it with a heart full of hatred to the faith of Christ; he came back ready to lay down his life in defence of it. And yet, as by a kind of instinct, he betook himself to the old place of prayer; and it was fitted to impress his Jewish hearers in his favour that it was there that he received the charge that had given its colour and direction to all his afterlife.
2. I can fancy his Jewish hearers saying, We can so far understand your own change of view and feeling, but what connection is there between that and your making common cause with the Gentiles? I did it, says Paul, by express revelation. He said to me, Hasten and go quickly out of Jerusalem, for they will not receive thy testimony about Me.
3. Much might have been said in favour of his remaining. Were conversions not as important at Jerusalem as in Asia Minor and Europe? Should charity not begin at home? Was it not time enough to think of converting the heathen abroad when they had got all the people converted at home? Such considerations must have had weight then, as they have with some now.
4. But not only was there a perishing world outside, needing if not waiting for the good news, and who therefore had a right to the one remedy for its deadly ailment; there was another reason. The Jewish people had enjoyed their opportunity. If it could be said in Isaiahs time, surely much more then, What can I do for My vineyard more that I have not done in it? But they would not have Christ nor His gospel. And now that a new witness was raised up, the charge to him is, Dont stay here. Jerusalem has had its day. It was a terrible message. No wonder that Paul, who loved his people so intensely, was loath to obey it, and humbly argues against it.
5. And yet it is in keeping with what has been elsewhere and at other times. The light has shone brightly for a time among a people, and when they rejected or extinguished it, they were left in the darkness which themselves had chosen. Africa is witness to this, as are those lands in which Paul himself once held up the lamp of truth. It seems to be Gods way to give the opportunity, and if it is not improved to withdraw it. So it was, in more recent times, in France, Hungary, Bohemia, Italy, and Spain.
6. Our own country and Germany seem now to be on their trial. The light of Reformation truth has shone in both; yet what multitudes in both lands are rejecting Christ, and abandoning themselves to carelessness and unbelief and open sin! And, as Hosea said, Yea, woe also unto them, when I depart from them! there may be something analogous to this in our own case. But, short of this, there are some who think that there has been such an expenditure of effort in some parts of the home field , often with very little in the way of result, that, without neglecting home, the stream of effort might now be legitimately diverted to the great harvest field abroad.
7. Are there not some who have had every advantage of a spiritual kind that could well be? And they have put off the great decision, or they have resisted, and made it next to impossible to venture on any further advances to them. It may be that they have had their day, and that the Divine word regarding them is, Make haste, and get thee quickly away, for they will not receive thy testimony concerning Me.
II. The Divine call overriding our own views of duty (verses 19, 20). Paul could not silently acquiesce in this word. He thought that what had convinced him would convince others. How could they resist the force of such evidence as he had to bring? Did they not know his intense and inextinguishable hatred of the name and people of Christ? What did he need to do but just to present himself, as himself the best argument he could use? But there was one who knew human nature better than he. As He had once said to Ezekiel, so He now says to Paul, But the house of Israel will not hearken unto thee, for they will not hearken unto Me. An analogous ease is familiar to everyone. When Melanchthon had the truth opened up to him he thought he could not fail to commend it to others, but soon he had to make the confession that old Adam was too strong for young Melanchthon!
III. The imperative claims of the heathen world on the Church of God (verse 21).
1. Paul stands at the head of the whole Christian army. Such a man would, of course, be set apart to the work which the Master regarded as most important. Just as in a great warfare our best general would be despatched to occupy what was the key to the whole position, so wherever we find Paul, there, we may conclude, the Churchs great battle is to be fought, the Churchs great work is to be done. Now, to human eye, such a man seemed supremely desirable at Jerusalem. Reason would say, Above everything, make sure that the Church is strong at the centre. The best you can do for the extremities is to do the best that can be done for the heart. Do not, on any account, let Paul go. Anything will do for the outposts; anyone will do for a missionary. But the very form in which the charge is given is enough to show that the Churchs greatest and most pressing work is the making known of Christ among the heathen; and so from that point Pauls life was unceasingly devoted to this end.
2. That was the great work of the Church then, and it is the great work now. Every reason might have been urged for keeping Paul in Jerusalem then that could have been pleaded for retaining him in Christendom now. Say what you will about the needs and claims of home, the fact is undeniable that there are comparatively few at home who have not the opportunity of knowing Christ, while three-fourths of the world are as ignorant of Christ as they were then; and the inevitable inference is that the Lord, who left the sheep that were safe in the fold and went out after that which was lost, is saying to His Church now, Depart, for I will send thee far hence unto the heathen.
3. Has the Church been acting upon that conviction? What of the vast empire of China? What of India? How much have we given of thought, or heart, or trouble, or time, or means, or prayer, to the work that lies nearest to the heart of Christ? How many of us sympathise with a young Christian lady who, when a friend remarked that it was a far way to go to Japan, replied, Yes, very far, if it was only to make money; but not too far to tell the heathen about Jesus! (J. H. Wilson.)
Promptness
Promptness in doing is as important in Gods service as patience in enduring. The sooner a duty is attended to, a danger is turned from, or an error is corrected, the better. If we are in the wrong place, we ought to make haste and get out of it. If we are engaged in a bad business, we ought to make haste and quit it. If we are pursuing an improper or an unwise course of conduct, we ought to make haste and do differently. If we are indulging a habit which we should not wish fastened upon us permanently, we ought to make haste and break away from it. If we have wronged another, we ought to make haste and repair the injury. If we have wounded anothers feelings, we ought to make haste and express regret for our conduct. We cannot be too prompt in meeting every responsibility which is upon us for the time being. We need never fear that it would have been better for us to bare delayed doing right. (H. C. Trumbull, D. D.)
Depart, for I will send thee far hence unto the Gentiles.--
The mission of Paul
Note that--
I. When God has any great work to accomplish, he will not want proper means to execute it. The call of the Gentiles had been the purport of many a prophecy. The era was now arrived when it should be realised; and while the apostles, influenced by Jewish prejudice, neglected this enterprise, God raised up Paul. Men may often project gigantic enterprises, but want the means of executing them. Nay, man may not only be incompetent to provide the means, but be incapable of contriving them, or even of imagining what they should be. But Gods understanding and ability are infinite. If He contemplate the end, He can also command the means. He can construct the lever which shall move the world.
II. God often fits instruments prospectively for His purpose. Wisdom largely consists in improving means already prepared, and few men know how to do that effectually; but God can provide the means beforehand, and adapt them, with the most consummate skill, to the end in view. He had been previously fitting Paul by his training at the feet of Gamaliel, by his proficiency in the Greek tongue, and by his acquaintance with the learning of the heathen world. So was it in the cases of Moses, David, etc., and so it is still; and as that diamond is ripening silently in its bed, under the agency of the hidden processes of nature, which is afterwards to shine in the diadem of the prince and brighten the splendours of empire, so the servants of God are often, unconsciously to themselves, preparing for a destination which neither they nor their friends had before contemplated.
III. God never suffers the powers which He has conferred upon any of His servants to remain long unused. Men, if left to themselves, may suffer their talents to rust, their energies to slumber, and may not perceive when they ought to start in the career of usefulness. But when the time is come that God hath set, then the instrument He has prepared shall be introduced. No sooner, accordingly, was Paul converted than he cries out, What shall I do? So when Cornelius and his household had been prepared, Peter is sent for, and is found ready; and the vision of the man of Macedonia caused Paul to gather that the Lord had called him to preach the gospel in that unthought of region.
IV. It belongs to God to fix the scene of the ministry of each of His servants. He prescribed to Paul, when He said unto him, Depart, whither he should go in general: and in the course of his travels the great Master always guided the steps of this His missionary. And to Him this prerogative still belongs; and surely it well becomes a servant of God to consult His mind and will, and to submit with alacrity to the heavenly destination in such matters. Woe to him if he consults with secular and selfish interests! Should he, like Jonah, decline any service to which God calls him, he shall find that God can follow him.
V. The region to which a minister of God is destined may be greatly remote. Most frequently He allows His servants to labour in their own country. Thus the eleven apostles continued to minister in Judaea, while Paul went forth to the Gentiles. Nor in vain. His servant obeyed, and was blessed. So Abram, being called of God to follow Him to a land unknown, by faith went out, not knowing whither he went, and God prospered him greatly.
VI. With the Divine commission in his hand, no minister of the Lord Jesus need fear to go wherever his great Master shall send him. Far be it for us to make light of the difficulties connected with a mission of this character. Still the Lord is everywhere with His servants, and he who trusts Him shall not want support, even in a strange land, and amid an unknown people.
VII. The work to which God calls His servants everywhere, at home and abroad, is great and honourable--glorifying to Himself and beneficial to man (Act_26:16-18). Think upon--
1. The character of the work: it is highly intellectual and spiritual, holy and heavenly.
2. The subject of it. Should preach among the Gentiles the unsearchable riches of Christ.
3. The object of it--to save perishing souls.
4. The issue of it. It leads to an acceptance the most honourable, to a commendation the most enrapturing, to rewards the most glorious.
VIII. Through Divine mercy, the success of such missionaries will be proportioned to the difficulty of the enterprise and the dignity of the work. When Paul began his course no instrument could appear more inadequate, no attempt more unpromising. Yet what mighty success attended the ministry of the devoted apostle! Conclusion: Learn--
1. The great and universal rule of Christian obedience. It is to comply in all things with the Divine will.
2. The glory of Divine grace as a practical principle. You see in the example of Paul what it will prompt a man to undertake and to achieve.
3. The best sphere of duty--that which God assigns, be it abroad or at home.
4. The blessed consequences of simple devotedness in a servant of God. (J. Mitchell, D. D.)
Call to the work of foreign missions
I. The work of foreign missions is not a distinct part of the general work of the Church. The commission under which the Church acts has equal reference to all parts of the field. The work of the missionary is therefore not different from the work of a minister. A man who enlists for a soldier goes wherever he is sent.
II. A call to the work of missions therefore can only be analogous to the question whether a minister is to be settled in one place rather than another. How is a man to decide this point? The question assumes that--
1. The Lord has a purpose in regard to the location of His ministers.
(1) This is inferred from--
(a) The doctrine of providence, which teaches that Gods purpose extends to all things, and that He overrules all things to the accomplishment of His purpose. The place of our birth, our education, profession, and field of labour are all included in His plan.
(b) The doctrine of Christs headship and guidance of His Church by His Spirit, by which He dispenses gifts to each one according to His will, and leads His people in the way in which they should go.
(2) It follows from His peculiar relation to ministers. They are stars in His hand, and He assigns to each his sphere. They are His ambassadors, and He sends each on his own mission. They are His labourers, etc. We find, therefore, that He sent Jonah to Nineveh, Paul to the heathen, Peter to the circumcision.
2. He makes that purpose known.
(1) This must be inferred from the nature of the case. We are rational creatures and are governed by rational means. If God has a design for us to accomplish He must therefore make it known.
(2) As a matter of experience we find that God does make known His purpose. He did so in the case of prophets and apostles, and does so in the case of ordinary ministers. It is not to be inferred, however, that this is always done in such a way as to preclude our investigation, nor so as to prevent mistake. A man may mistake and go counter to Gods will, and the consequences are disastrous. We ought therefore to give the matter careful consideration.
3. How does God reveal His will to ministers as to where they shall labour?
(1) By inward dealings.
(a) He furnishes them with gifts requisite to some special field of labour.
(b) He addresses their understandings, presenting the wants of different parts of the field; the facilities for usefulness; the demand for labourers.
(c) He addresses their conscience.
(d) He addresses their hearts, awakens an interest in particular portions of the field , and infuses into them a desire for the work.
(2) By outward dispensations.
(a) He removes obstacles out of the way, such as want of health, obligations to parents, etc.
(b) He sends messages to them by friends.
(c) He stirs up the Church to call them here or there.
III. The duty of candidates for the ministry.
1. To feel that they are bound to go wherever God calls them--that it is not for them to choose.
2. To feel perfectly submissive and say, What shall I do, Lord?
3. To investigate the subject, and use all the means to come to an intelligent decision.
IV. The blessedness of mission work, because--
1. Its results are so glorious.
2. It is so peculiarly unearthly.
3. The promises are so abundant to those who forsake houses, lands, friends, etc., for Christs sake. (C. Hodge, D. D.)
The Christian missionary
I. By whom he is sent? Who speaks in the text?
II. Whither is he sent? Far hence.
III. To whom is he sent? The Gentiles.
IV. For what end is he sent? His errand is not one of--
1. Science.
2. Politics.
3. Civilisation.
4. But to spread the gospel.
V. With what encouragement is he sent? The Lord commands; that is sufficient. (R. Wardlaw, D. D.)
Gods mercy independent of sects or Churches
Ah! there was no prejudice against having the Gentiles made--what? Jews: but to have the Jewish God given to the Gentiles without the instrumentality of the Jews; to have their God distributed outside of themselves by another instrumentality; to have other people enjoy the same right in Jehovah that they did, standing on the same level--this was what they could not endure. To carry the Jews God out from Judaea, and make Him a God of the Romans, and of the Greeks, and of the Scythians, and of the Parthians, and of the Assyrians--that was what offended them. National gods, in old times, were very valuable property. It used to be supposed that the gods of a nation were very much to it what armies and navies are to a nation nowadays. It was supposed that they defended it; that they took care of it; that they hated other nations that were its adversaries. The idea that Jehovah was a national God, and that He was the God of the Jews, who did not wish their enemies to participate in His power or in His protection, runs through all Jewish history. If one should come into your house, and take all your pictures, and books, and furniture, and provisions, and distribute them along the whole street, you would doubtless raise some objection; if one should come to my table, and receive hospitality at my hands, and then take all my property, and scatter it up and down the street, I should not like it; and men felt very much so about their religion in those old times. It was a part of their national household goods. The Jews idea was that God was their special property: and to give the world the same right in Him that they had, was just so much to defraud them. The Jews were peculiarly susceptible to these ideas of appropriation, because, for the sake of their faith, and in order to defend the name of Jehovah against idolatry, they had suffered much persecution, and undergone many hardships. Men appropriate truth to themselves; they make it personal, as if they owned it, as if it belonged to them; and so the Jews felt that, as they had defended Jehovah, doubtless He must be grateful to them; that as they had suffered for Him, they had a right to parcel Him out; that He ought to be a gift from them; and to use Jehovah as the property of all mankind was to level the Jew to the plane of other men. This would be humiliation and disgrace to them, since they felt themselves to be ineffably superior to the rest of the world; and they would not bear the degradation if they could help it. From the outbreak of religious intolerance and religious cruelty recorded in the text we may learn several lessons.
1. First, it is possible to hold religion in a malignant spirit. So long as religion is understood to be an external system of ceremonies, laws, usages, ordinances; so long as it consists of a series of beliefs; so long as it is an objective thing, embodied in usages and institutions, or in philosophical creeds; so long as it appeals to the outward senses--it is quite possible to cherish it at the same time with those feelings which belong to the bigoted partisan. Unfortunately, that which we have seen among the Jews we have never ceased to see among men who have held the great institutions of Christianity or institutions that have purported to be Christian--that they held them in rancour, pride, and selfishness, and defended them with bitterness. Christ was the loving, atoning Saviour. And what has been the history of the Church that represented His disinterested suffering, the bounty of His love, and His benignity to His enemies? The long record of Church history has been a record almost unvarying of arrogance, and pride, and violence, and persecution. Men have received the religion of Jesus Christ just as the Jews received the religion of the Old Testament, to hold it in carnal bonds with most malignant human passions. Is the same spirit existing now which broke out in this tumult among the Jews? Do men hold religion in the same malignant way that they did? Is there the same jealousy in respect to the partition of the benefits of Christ that there was in respects to the diffusion of the knowledge of Jehovah? What has been the history of the sects? and what is today the feeling of the sects? Is the Roman Catholic Church unwilling that all the world shall have all the benefits of the mediation of the Lord Jesus Christ? Oh, no. The Roman Catholic Church stands saying to all the world, Come into our Church, and under our regulations, and you shall have the Saviour. But you cannot have the Saviour outside of our Church. Come to us and you shall have Him, but you cannot have Him and leave us out. Are the derivative Churches, are the hierarchical Churches, are the Protestant Churches, in spirit, different from the Roman Catholics? Are good men, learned men, wise men, unwilling that Christ should be preached among the Gentiles--that is, among Dissenters? Oh, no. Is the Episcopal Church unwilling that the truth of Jesus should be made known to outsiders? Oh, no. It is more than desirous that they should all have the bounty and blessing that is in Christ; but then they must have it in the true Church. They must have it in the line of apostolicity. Well, let us take the great Calvinistic Presbyterian Church. May anyone have Christs atoning mercy and the hope of everlasting life? Yes, if he believes in the absolute sovereignty of God; in original sin, with enough of actual transgression added to it; in regeneration; in the efficacious compassion and suffering and death of Christ; in Divine penalty, and in the eternity of future punishment. Come into our creed, says that Church, and you shall have the mercy and blessing of God. It is the Jewish state of mind over again. It is the same spirit which they manifested who shook their raiment, and threw dust in the air, and clenched their hands, and gnashed their teeth, and cried out against Paul, and demanded that he should be torn in pieces. In this regard, human nature is pretty much the same all the way through. There is everywhere the same conceit, the same arrogance, the same exclusiveness. What we have is right--of that there is no mistake. And for those who are outside our ecclesiastical connection, and are not of our way of believing, there is nothing but darkness. What, then, is the truth? God, as He has taught both in the Old Testament and in the New, is God over all, blessed forever; and all men, from the rising of the sun until the going down of the same, have childrens rights in God as their Father. All men have a right to take part and lot in Him, and to hope in Him. God is the God of all the earth. He belongs to no sect, to no party. He has given to no class the right to appropriate Him. There is not a creature on the face of the earth that is not dear to God. There is not a man so imperfect, or so full of infirmity, that God does not care for him and sustain him; and the best men living are pensioners on Divine grace and bounty: If God takes the worthiest of His creatures, out of the fulness of His own graciousness, and not on account of their desert, can He not take the others also, out of that same graciousness? And does He not take them? The whole tide of the Divine thought through the world is a thought of goodness; the whole heartbeat of God along the earth is a heartbeat of mercy; and that thought, that heartbeat, is for all mankind. God is working for them; He is shaping His providences for their benefit, and that just as much when He chastises them as when He gives them pleasure. He is preparing them for something better than this life. Well, then, do I understand, you will say, that an unconverted man is as good as a converted man? No, I do not say that at all. But if you were to ask me, Who owns the sun? I should say, Nobody owns it; it belongs to the globe, and everybody has a right to it. Here are men who are surrounded by ten thousand climatic influences which may be turned to good account; but they never reap ample harvests. Why? Because they do not know how to make use of those influences in cultivating the soil. Those who do, sow their seed and reap abundant harvests. There is a vast difference in the results of these mens farming; and yet, the sun stands offering as much to one as to another. Now, it is with Gods mercy as it is with the sunlight. What does the sunlight bless? It blesses industry, integrity, knowledge. It is ready to bless everybody who will partake of its bounty. The right to it is not conferred by magistrate, legislature, or government. Sunlight is everybodys; and yet everybody does not get good out of it. It is shame to some; it is torment to others; it is rebuke to others; and it is blessing, endless and fathomless, to yet others. Whether it is beneficial to a person or not depends upon how he uses it. Gods love, and mercy, and bounty are universal, and men appropriating them find them personally useful; but rejected and excluded, they find them no good. Two men are walking in a garden. One walks in the alleys, and everywhere sweet and pleasant shade falls upon him; the fragrance of the orange greets him on every side; he enjoys all the beauty of prodigal luxuriance; he is surrounded by blossoming flowers and ripening fruits; and to him it is a garden of grand delights. The other man lies drunk under the shade of a tree. There are the same fruits, the same flowers, the same fragrance for him that there is for the other man, only he is not in a condition to appropriate them. One goes out of the garden full of gladness, and laden with its treasures. The other has no more of the garden than if he had never seen it. It is the nature of the men, and not any partiality in the garden, that makes the difference. We are prepared, then, to answer some questions. May an unconverted man pray to God? This is a question which has disturbed many persons. Some think that when they are Christians they have a right to pray, but not till then. But why may not anyone pray to God? And does a man need to go through a technical experience inside a church before he has a right to pray to God? There is no man that wants to pray who has not a right to pray. Take heart, then, sinning, wicked, desponding man! If there is nobody else that cares for you, God cares for you. If every tongue is out against you; if all manner of prejudices hedge up your way; if the Church has surrounded you with obstacles, God thinks of you, and will help you. You have an interest in the heart of Jesus; and if God be for you, who can be against you? Therefore, take courage. You are not a churchman? You are not much educated in matters of religion? Ah, but you know something of sin! You desire to be released from its grasp. A sinner no right in God! Think a moment. Has he not a right to a Saviour? May he not partake of Divine goodness? Especially has he not a right to invoke Gods blessing? It is because God is what He is that all men have rights in Him. It once used to be said that men had no rights which God was bound to respect. A better thought has come over the Christian community. Men have rights. God gave them, and they are at liberty to exercise them. Has not a child rights, because his parent is his superior, and has authority over him? The law says Yes; public sentiment says Yes; and the voice of Nature says Yes. And because a man is formed subordinate to God, and under His authority, has he not rights of mercy, of justice, of love, and of truth? May we hope, then, that the dissolute and the wicked shall have mercy? There is not a man who lives who has not a right to food, and, through food, to strength, and, through strength, to executive efficiency. Men also have the right to joy--manly joy. Yet, you say to me, May a man have joy, though he be an old glutton, swollen with superabundance of blood? Why, yes; but not as a glutton. If he will become temperate, and purge away his humours, and restrain himself to due moderation, he may. If I am cold, and wish to protect myself against the weather, I can, if I will seek the proper shelter. If I am shivering on the north side of a rock, I can get warm if I have a mind to, but not so long as I remain on the north side. There are infinite mercies of God toward men; and all are wicked, for there is not a man on earth who is righteous, perfectly so, not one. Every man is imperfect in this mortal state. Nevertheless, the bounty of God is proffered to each. And it is received and enjoyed by all who take it as it is to be taken. The condition of Divine favour, of pardon, and of salvation, is not that you shall be inside of any Church; is not that you shall be Jew or Christian in the sectarian sense; is not that you shall be in the Roman, or Episcopal, or Presbyterian, or Baptist, or Methodist, or Congregational, or Lutheran, or Unitarian, or Universalist, or any other Church. What you want is simple personal sympathy With God, who is above all Churches, and who is offered to men without any regard to Churches. It is true that a man may be more likely to come into an intelligent knowledge of God, and His requirements and promises, in the sanctuary than out of it. The help which we receive from God is a gift springing out of the infinite resources of His love. But there are external and incidental helps. Churches are helps--not masters; servants--not despots. You are free. God is the God of all the earth; He is the God of every human being; and nothing separates between you and God but--what? Your creed? No. Your ordinances? No. Your pride and selfishness? Do these turn God sour? No. Nothing separates between you and God but your own will. Here I stand, holding out a handful of gold; but can a man receive that gold unless he comes and puts out his hand and takes it? No. Still the hand is open and held out to him. So long as men clench their fists they cannot take it, but if they will open their hands and make the necessary movement they can. Much of Gods bounty, and forgiveness, and help, and succour, will come upon you, at any rate, through the incidental influence of Divine providence; but the personal mercies of God, the sweetness of His grace, the effluence of His love--these may be yours, they may succour you, restore you, strengthen you, inspire you, and build you up in time for eternity, if you will; but it all lies with you. (H. W. Beecher.)
Distant missions
God always has a place for His children. If they are not wanted in one sphere, they are in another. Their place may be far hence, far from the sphere which they long to fill, far from their present circle of companionship; in quite another profession and line of service from that which they have felt sure they were intended for; but wherever it is, it is the only place for them to be in. The far-off place which God chooses is better than any place nearer which is the disciples preference. God sometimes comes to a teacher in his class, to a superintendent at the head of his school, to a pastor in a delightful field of labour, to a father or a mother in a pleasant home, to a student in the middle of his college career, to a business man in a work for which he seems eminently fitted, and says to the surprised hearer, I will send thee forth far hence. When God speaks that word, no child of His may hold back from a prompt and hearty acquiescence. The only proper response to such an announcement is, Even so, Father, for so it seems good in Thy sight. (H. C. Trumbull, D. D.)
The answer of the Lord to the but of His servants
1. Even the sincere servants of God have often a but against the commands of the Lord: it may arise from fear as with Jonah, or from modesty as with Moses and Jeremiah, or from conscientiousness as with Peter, or from compassion as with Abraham toward Sodom, and Paul toward the Jews.
2. Yet in spite of these buts, the Lord remains firm to His command, Depart; and at length obtains the glory. He has done all things well. (K. Gerok.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson1891 · Public DomainOn v1717–21. When I was come again to Jerusalem. This…
17–21. When I was come again to Jerusalem. This was three years after his conversion (Gal. 1:17, 18). He shows in what follows that it was by Divine direction that he had devoted his life to the conversion of the Gentiles, that he would have labored with his own race, but that, while in the temple praying, he had a second vision of the Lord who, a second time, assured him that his work was with the Gentiles. In a trance. Greek, “An ecstasy,” a state of mind when the spirit was, as it were, lifted out of the bodily conditions and enabled to discern things unseen. Compare 10:10. Some have held that this trance in the temple is described in 2 Cor. 12:2, 3, but this is uncertain.
They will not receive thy testimony. His own countrymen are meant. They regarded him as an apostate.
Read full note →
Lord, they know. He recalls the very words of his prayer to show his anxiety to labor with his own race.
When the blood of thy martyr Stephen was shed. See 7:58 and 8:1.
Depart: for I will send thee far hence unto the Gentiles. Thus by the command of his Lord his life-work was placed beyond the pale of Israel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v17Act_22:17. Begins the third portion of the defence. When…
CRITICAL REMARKS
Act_22:17. Begins the third portion of the defence. When I was come again to Jerusalem.—This visit to the Metropolis, which occurred at least three years after his conversion (Act_9:26), and lasted fifteen days (Gal_1:18), is connected with the story of his conversion (overleaping all that happened in the interval), to show why he turned to the Gentiles with his gospel, rather than to the Jews. The trance into which he fell, while praying in the temple, resembles Peter’s in the house of the Joppa tanner (Act_10:10).
Read full note →
Act_22:18. In the trance he saw him—i.e., Christ, the righteous One (Act_22:14). This vision not the same as that referred to in 2Co_12:2. Quickly.—Perhaps accounts for the fifteen days of Gal_1:18. That this vision is not mentioned in the epistle need not militate against its credibility. Thy testimony.—Better, testimony of or from thee concerning me.
Act_22:19. The reply of Paul cannot be explained after the analogy of Exo_3:11, but must be understood as stating either why it was natural that the Jews should not listen to him (Ewald), or why he should remain in Jerusalem—because the knowledge his countrymen had of his previous notorious character would convince them of the sincerity of his conversion (Lechler, Wendt, Bethge), and cause his words to carry greater weight (Hackett, Alford, Plumptre), or because he wished to undo the mischief he had formerly wrought (Alford). Another view sees in the reference to Paul’s earlier career a reason why his mission should be carried on at a distance from the theatre of his former deeds (Holtzmann). Thy martyr should be thy witness.
Act_22:21. I will send thee far hence to the Gentiles.—The school of Baur and Holtzmann finds in this supernatural authorisation of Paul’s Gentile mission an artificial (but why artificial?) parallel to that of Peter in Act_11:5-17. That both were divinely authorised presents no difficulty to those who accept the historic verity of the narrative.
HOMILETICAL ANALYSIS.—Act_22:17-21
Paul’s Adoption of a Gentile Mission; or, His Interview with Christ in Jerusalem
I. The circumstances connected with Christ’s appearing to the apostle.
1. The place where this occurred.
(1) Not in Damascus, which lay outside the Holy Land, but in Jerusalem, its metropolis and centre.
(2) Not in some obscure supper room while associating with the disciples, but in the temple itself, out of which they, his hearers and he, had just come, and on which they both looked with reverence.
(3) Not in the court of the Gentiles while engaged in denouncing the temple worship, in which they supposed he was now constantly occupie!, but in the court of the women, while praying like themselves in accordance with its accustomed ritual. All circumstances calculated to gain the favour of his hearers, or at least disarm their hostility.
2. The time when this occurrence. After his return to Jerusalem, which took place three years subsequent to the day of his leaving it for Damascus (Act_9:26). This visit is that referred to in Gal_1:18 as having continued only fifteen days. The present narrative supplies the reason of its speedy termination. Thus both history and epistle indirectly confirm each other.
3. The manner in which this occurred. Paul having fallen into a trance or ecstasy, as Peter in similar circumstances had done in Joppa (Act_10:10), while thus withdrawn from the contemplation of “things seen and temporal,” with his soul’s eye open to the “unseen” and the “eternal,” he beheld again the same glorified form which he had seen before Damascus’ gate, and recognised it as that of his exalted Lord.
II. The instruction given to the apostle by Christ, whom he beheld.
1. The tenor of it. To depart from Jerusalem with all speed. The order, which was clear, short, and peremptory, must withal have been surprising and painful to Paul, who intensely loved his countrymen and desired their salvation (Rom_9:1-3; Rom_10:1), and who doubtless had heard that Christ Himself once commanded His disciples to begin at Jerusalem (Luk_24:47).
2. The reason of it. Because his countrymen would not receive from him testimony concerning Christ. This, too, must have sounded sad in Paul’s ears—that his countrymen would not accept testimony concerning Christ from any one, and certainly not from him. It seemed like an intimation beforehand that Israel’s heart was hardened and Israel’s doom sealed. Yet his experience in Jerusalem (Act_9:29) must have begun to prepare him for some such announcement. Only love is slow to convince that its holy purpose to bless others will prove ineffectual.
III. The objection offered by Paul to Christ’s instruction. The exact thought which lay in the apostle’s mind is difficult to determine (see “Critical Remarks”); but, accepting what appears the more probable interpretation, we may understand Paul as attempting to show cause why he should be allowed to remain in Jerusalem.
1. The knowledge which the inhabitants of the Holy City possessed of his previous character as a persecutor would (he believed) dispose them to credit the sincerity of his conversion, and lead them to hear what he had to state in justification of his tergiversation, which would secure him the opportunity of testifying concerning the transcendent fact of Christ’s resurrection.
2. The part he had previously taken in persecuting the disciples—as witness his conduct in connection with the murder of Stephen—seemed (in his eyes) to establish a claim for Jerusalem that he should remain within its precincts and endeavour at least to undo the mischief he had done.
IV. The dismissal intimated by Christ to the apostle.
1. Peremptory. Depart! Talk no more of remaining. My counsel is fixed. Outside Jerusalem is henceforth to be the sphere of thy labour. Whether My grace shall ever reach Jerusalem or not, thou art not to be the channel through which it is to flow.
2. Deliberate. Christ had other work prepared for His servant. “I will send thee far hence unto the Gentiles.” What a reminiscence this must have called up in Paul’s soul (Act_22:15; Act_9:15)! And what a vista it must have opened up before his spirit!—of wanderings, and labours, and sufferings!
Learn.—
1. That heaven is never far from praying souls. Prayer a sort of window through which the soul looks into the unseen, and the unseen shines in upon the soul.
2. That Christ knows who will and who will not receive God’s testimony concerning Him.
3. That Christ’s ministers are not so good judges of the spheres of labour best suited for them as Christ is.
4. That the evil wrought by Christ’s people before conversion can never be entirely undone.
5. That men in God’s sight are chargeable with the evil they consent to, no less than with that they commit.
HINTS AND SUGGESTIONS
Act_22:1-21. Paul’s Sketch of His own Life.—Or how a servant of God looks back upon the course of his own life.
I. With grateful remembrance of human benefactors (Act_22:3).
II. With penitent confession of his own erroneous ways (Act_22:4-5).
III. With humble praise of the Divine gracious dealings (Act_22:6-16).
IV. With clear consciousness of the life-call allotted to him (Act_22:18-21.)—Gerok.
Paul’s First Apology; or, his speech to his countrymen from the castle stairs.
I. What Paul says about himself.—
1. Rehearses the character of his early years.
(1) Claims to have been a good Jew, by birth, education, personal belief, and outward devotion (Act_22:30; compare Php_3:5).
(2) Confesses to have been a zealous persecutor. Reminds them of his commission and mission to Damascus (Act_22:4-5; compare Php_3:6).
2. Tells the story of his conversion.
(1) Narrating where it happened, near Damascus; when it happened, “at midday;” how it happened—by the appearance of Jesus Christ (Act_22:6; Act_22:8).
(2) Citing, as proof that it happened, the experience of his fellow-travellers (Act_22:9) and the action of Ananias (Act_22:12); and
(3) mentioning, as the result of its happening, his call to be an apostle, and his submission to baptism (Act_22:15-16).
3. Explains the origin of his Gentile mission.
(1) Stating when, where, and from whom, that mission had been received (Act_22:17-18);
(2) declaring his original reluctance to enter upon it (Act_22:19-20); and
(3) intimating that it had been practically thrust upon him by the hand of Heaven (Act_22:21). A noble confession: that his whole pre-Christian life, though learned, religious, and active, had been wrong; that it had been changed by a higher power rather than by any effort of his own; and that his Christian life had begun and was being directed by Jesus Christ. A difficult confession: for any man, but especially for an intellectually and religiously proud Pharisee, such as Paul was. A courageous confession: to be made in face of a hostile multitude and by a man who was at the moment under arrest for a supposed crime. A good confession; such as must have brought comfort to Paul’s own heart and secured for him the approbation and support of his Master.
II. What Paul testifies about Christ.—
1. His heavenly glory and power. Paul’s hearers imagined that Jesus of Nazareth was dead: Paul told them He was alive. They fancied Jesus had been overwhelmed with shame; he assured them Jesus was crowned with celestial glory. They conceived Jesus had been rendered for ever powerless; he reminded them that Jesus was invested with resistless power. They supposed Jesus had been only a man; he announced to them that Jesus was God.
2. His fellowship with His persecuted disciples upon the earth. How contemptuously Paul’s hearers looked upon the followers of that way. Paul had formerly done the same. Now he understood and intimated to his hearers that Christ and His disciples stood in closest intimacy with one another—so much so that what was done to them He regarded as done to Himself.
3. His grace to poor sinners of the human race. Even to the worst; to himself, for example. Christ showed this in the days of His flesh by pardoning such transgressors as the woman of the city and the dying robber; after His resurrection, by commanding the eleven to begin at Jerusalem; subsequent to His ascension by converting Paul and employing him as an apostle.
4. His world-wide plan of salvation. Christ had no idea of restricting His gospel to Palestine or the Jews. Nor is it His mind to-day that the good news of Heaven’s mercy should be published alone in Britain or in Christendom. His desire is that the gospel should be preached among all nations and to every creature under heaven.
Act_22:17. Paul in the Temple at Jerusalem.
I. What he did.—Prayed. The temple a house of prayer for all nations (Isa_56:7; Mat_21:13; Mar_11:1; Luk_19:46).
II. What he saw.—Christ. Who is
(1) always present in His own house (Psa_132:13-14; Mat_18:20), and
(2) ever near to the praying soul (Mat_28:20).
III. What he heard.—Voices from the risen Christ
(1) warning him of danger (Act_22:18);
(2) instructing him as to the reasons of his peril (Act_22:18); and
(3) pointing out to him the path of duty.
Act_22:19-20. Great Crimes Remembered.
I. For their forgiveness.
II. For self-humiliation.
III. For a stimulus to holy living.
IV. For attempts at their undoing.
Act_22:20. Stephen thy Martyr or Witness.—Christian martyrs are—
I. Christ’s servants, who go upon His errands to the world.
II. Christ’s witnesses, who proclaim His gospel to mankind.
III. Christ’s friends, in whom He takes a special interest.
IV. Christ’s property, whom therefore He cannot afford to lose. Note: “It is hardly likely that the sense in which we understand the word ‘martyr’—viz., ‘one who dies for his religion,’ belonged as yet to the Greek term μάρτυς or μάρτυρ. It would therefore be more strictly accurate to render here ‘the blood of thy witness Stephen.’ But there is little doubt that, very early indeed in the Christian story, the to us well-known sense of the beautiful word martyr became attached to it. Possibly the transition from the general sense of witness to the specific meaning of ‘martyr’ is traceable to its use in such passages as this and Rev_2:13; Rev_11:3; Rev_17:6.”—Spence.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey1900 · Public DomainOn vv17–1817. “It came to pass unto me returning into…
17. “It came to pass unto me returning into Jerusalem, and I praying in the temple, that I was in an ecstacy:
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v17Act 22:17 - Act 22:30.
Acts
ROME PROTECTS PAUL
Read full note →
Act 22:17 - Act 22:30.
The threatened storm soon burst on Paul in Jerusalem. On the third day after his arrival he began the ceremonial recommended by the elders to prove his adherence to the law. Before the seven days during which it lasted were over the riot broke out, and he was saved from death only by the military tribune hurrying down to the Temple and dragging him from the mob.
The tribune’s only care was to stamp out a riot, and whether the victim was ‘that Egyptian’ or not, to prevent his being murdered. He knew nothing, and cared as little, about the grounds of the tumult, but he was not going to let a crowd of turbulent Jews take the law into their own hands, and flout the majesty of Roman justice. So he lets the nearly murdered man say his say and keeps the mob off him. It was a strange scene-below, the howling zealots; above, on the stairs, the Christian apologists guarded from his countrymen by a detachment of legionaries; and the assembly presided over by a Roman tribune.
It is very characteristic of Paul that he thought that his own conversion was the best argument that he could use with his fellow-Israelites. So he tells his story, and this section strikes into his speech at the point where he is coming to very thin ice indeed, and is about to vindicate his work among the Gentiles by declaring that it was done in obedience to a command from heaven. We need not discuss the date of the trance, whether it was in his first visit to Jerusalem after his conversion or, as Ramsay strongly argues, is to be put at the visit mentioned in Act 11:30 and Act 12:25.
We note the delicate, conciliatory skill with which he brings out that his conversion had not made him less a devout worshipper in the Temple, by specifying it as the scene of the trance, and prayer as his occupation then. The mention of the Temple also invested the vision with sanctity.
Very noticeable too is the avoidance of the name of Jesus, which would have stirred passion in the crowd. We may also observe that the first words of our Lord, as given by Paul, did not tell him whither he was to go, but simply bade him leave Jerusalem. The full announcement of the mission to the Gentiles was delayed both by Jesus to Paul and by Paul to his brethren. He was to ‘get quickly out of Jerusalem’; that was tragic enough. He was to give up working for his own people, whom he loved so well. And the reason was their rooted incredulity and their hatred of him. Other preachers might do something with them, but Paul could not. ‘They will not receive testimony of thee.’
But the Apostle’s heart clung to his nation, and not even his Lord’s command was accepted without remonstrance. His patriotism led him to the verge of disobedience, and encouraged him to put in his ‘But, Lord,’ with boldness that was all but presumption. He ventures to suggest a reason why the Jews would, as he thinks, receive his testimony. They knew what he had been, and they must bethink themselves that there must be something real and mighty in the power which had turned his whole way of thinking and living right round, and made him love all that he had hated, and count all that he had prized ‘but dung.’ The remonstrance is like Moses’, like Jeremiah’s, like that of many a Christian set to work that goes against the grain, and called to relinquish what he would fain do, and do what he would rather leave undone.
But Jesus does not take His servants’ remonstrances amiss, if only they will make them frankly to Him, and not keep muttering them under their breath to themselves. Let us say all that is in our hearts. He will listen, and clear away hesitations, and show us our path, and make us willing to walk in it. Jesus did not discuss the matter with Paul, but reiterated the command, and made it more pointed and clear; and then Paul stopped objecting and yielded his will, as we should do. ‘When he would not be persuaded, we ceased, saying, The will of the Lord be done.’ The Apostle had kept from the obnoxious word as long as he could, but it had to come, and he tells the enraged listeners at last, without circumlocution, that he is the Apostle of the Gentiles, that Jesus has made him so against his will, and that therefore he must do the work appointed him, though his heart-strings crack with seeming to be cold to Israel.
The burst of fury, expressed in gestures which anybody who has ever seen two Easterns quarrelling can understand, looks fitter for a madhouse than an audience of men in their senses. They yelled and tore their garments {and their beards, no doubt}, and clutched handfuls of dust and tossed it in the air, like Shimei cursing David. What a picture of frenzied hate! And what was it all for? Because Gentiles were to be allowed to share in Israel’s privileges. And what were the privileges which they thus jealously monopolised? The favour and protection of the God who, as their own prophets had taught them, was the God of the whole earth, and revealed Him to Israel that Israel might reveal Him to the world.
The less they entered into the true possession of their heritage, the more savagely they resented sharing it with the nations. The more their prerogative became a mere outward thing, the more they snarled at any one who proposed to participate in it. To seek to keep religious blessings to one’s self is a conclusive proof that they are not really possessed. If we have them we shall long to impart them. Formal religionists always dislike missionary enterprise.
The tribune no doubt had been standing silently watching, in his strong, contemptuous Roman way, the paroxysm of rage sweeping over his troublesome charge. Of course he did not understand a word that the culprit had been saying, and could not make out what had produced the outburst. He felt that there was something here that he had not fathomed, and that he must get to the bottom of. It was useless to lay hold of any of these shrieking maniacs and try to get a reasonable word out of them. So he determined to see what he could make of the orator, who had already astonished him by traces of superior education, and was evidently no mere vulgar firebrand or sedition-monger. He might have tried gentler means of extracting the truth than scourging, but that process of ‘examination,’ as it is flatteringly called, was common, and has not been antiquated for so many centuries that we need wonder at this Roman officer using it.
Paul submitted, and was already tied up to some whipping-post, in an attitude which would expose his back to the lash, when he quietly dropped, to the inferior officer detailed to superintend the flogging, the question which fell like a bombshell. Possibly the Apostle had not known what the soldiers were ordered to do with him till he was tied up. We cannot tell why he did not plead his citizenship sooner. But we may remember that at Philippi he did not plead it at all till after the scourging. Why he delayed so long in the present instance, and why he at last spoke the magic words, ‘I am a Roman citizen,’ we cannot say. But we may gather the two lessons that Christ’s servants are often wise in submitting silently to wrongs, and that they are within their rights in availing themselves of legal defences against illegal treatment. Whether silence or protest is the more expedient must be determined in each case by conscience, guided by the sought-for guidance of the enlightening Spirit. The determining consideration should be, Which course will best glorify my Master?
The information brought the tribune in haste to the place where the Apostle was still tied up. The tables were turned indeed. His brief answer, ‘Yea,’ was accepted at once, for to claim the sacred name of Roman falsely would have been too dangerous, and no doubt Paul’s bearing impressed the tribune with a conviction of his truthfulness. A hint of contempt and doubt lies in his remark that he had paid dearly for the franchise, which remark implies, ‘Where did a poor man like you get the money then?’ A shameful trade in selling citizens’ rights was carried on in the degraded days of the Empire by underlings at court, and no doubt the tribune had procured his citizenship in that way. Paul’s answer explains that he was born free, and so was above his questioner.
That discovery put an end to all thought of scourging. Paul was at once liberated, and the tribune, terrified that he might be reported, seeks to repair his error and changes his tactics, retaining Paul for safety in the castle, and summoning the Sanhedrim, to try to find out more of this strange affair through them. The great council of the nation had sunk low indeed when it had to obey the call of a Roman soldier.
Thus once more, as so continually in the Acts, Rome is friendly to the Christian teachers and saves them from Jewish fury. To point out that early protection and benevolent sufferance is one purpose of the whole book. The days of Roman persecution had not yet come. The Empire was favourable to Christianity, not only because its officials were too proud to take interest in petty squabbles between two sects of Jews about their absurd superstitions, but reasons of political wisdom combined with supercilious indifference to bring about this attitude.
The strong hand of Rome, too, if it crushed national independence, also suppressed violence, kept men from flying at each other’s throats, spread peace over wide lands, and made the journeyings of Paul and the planting of the early Christian Churches possible. It was a God-appointed, though an imperfect, and in some aspects, mischievous unity, and prepared the way for that higher form of unity realised in the Church which finally shattered the coarser Empire which had at first sheltered it. The Caesars were doing God’s work when they were following their own lust of empire. They were yoked to Christ’s chariot, though unwitting and unwilling. To them, as truly as to Cyrus, might the divine voice have said, ‘I girded thee, though thou hast not known Me.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey1914 · Public DomainOn vv17–2117-21. After this brief account of his course of…
17-21. After this brief account of his course of persecution and his conversion, he advances to the events which occurred upon his return to Jerusalem, and which led to that peculiar ministry that had excited the hatred of his hearers. (17) " And it came to pass, when I returned to Jerusalem, and was praying in the temple, that I was in a trance, (18) and saw him saying to me, Make haste, and depart quickly out of Jerusalem, for they will not receive your testimony concerning me. (19) And I said, Lord, they know that I was imprisoning and beating in every synagogue those who believe on thee, (20) and when the blood of thy witness, Stephen, was shed, I myself was standing by, and consenting to his death, and guarding the raiment of those who slew him. (21) And he said to me, Depart, for I will send you far hence to the Gentiles. "
By allowing Paul to speak, Lysias expected to learn something about the charges against him, supposing that he would address himself immediately and strictly to a defense. What must have been his surprise, then, to hear him, after asking the people to hear his defense, proceed with a narrative, the bearing of which upon the case was so obscure? It must be confessed that the speech afforded very little of the light that he was seeking; and even to men who are better prepared to understand it than he, it is still a source of astonishment. Here is a man in the hands of a heathen soldiery, with a prison-door opening behind him, and before him a mob thirsting for his blood, whom to appease would save him from prison, and, perhaps, from death, yet appearing to be utterly oblivious to the danger which surrounded him, and though permitted to speak, making not the slightest effort to obtain release. He could most truthfully have denied bringing Greeks into the temple, or speaking improperly of the people, the law, or that holy place; but he was so far elevated above all selfish considerations, that he desired no vindication of himself not involving a vindication of the cause he was pleading. He saw before him a deluded multitude rushing blindly to destruction, and though they were thirsting for his own blood, he pitied them, and resolved to give them light. Under the smart of the bruises they had inflicted on him, and amid their wild outcries, he remembered when he once took part in similar mobs, and the blood of Stephen rose up before his vision. This enabled him to excuse their rage, and, as the vision of Christ glorified, which he had witnessed on the road to Damascus, had changed him from a persecutor to a disciple, he resolved to try its effect upon them. He did not altogether miscalculate its power; for they listened to the whole account of his conversion with profound attention. The narrative demonstrated the divine authority of Jesus, and enabled Paul to assume, as a basis for his further argument, that it was proper to do whatever he might command. He then proceeds to account for his going to the Gentiles. It was not my own choice, for I desired to stay in Jerusalem. But the Lord commanded me in a vision to leave the city. I even remonstrated against his decision, when he peremptorily commanded, "Depart, for I will send you far hence to the Gentiles."
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield1917 · Public DomainOn v17when I was
when I was
i.e. probably on his first visit to Jerusalem after his conversion.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v17The Lord’s direct command to Paul:
The Lord’s direct command to Paul:
v. 17. And it came to pass that, when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance;
Read full note →
v. 18. and saw Him saying unto me, Make haste and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning Me.
v. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee;
v. 20. and when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.
v. 21. And He said unto me, Depart; for I will send thee far hence unto the Gentiles.
Paul had intended his last words to win a favorable consideration of his cause, by showing tile Jews that he, who had been a persecutor like themselves, had been changed to a believer and advocate of Jesus of Nazareth by miraculous evidence from heaven. He now wanted to present evidence that his mission among the Gentiles had been determined in the same way, by a direct revelation from heaven, which he, as they well knew, would not have dared to disobey. It had been when he returned to Jerusalem, on his first visit after his conversion, while he was offering prayer in the Temple, that he fell into a trance, was seized with supernatural ecstasy, in which he saw the Lord bidding him hurry and go out of Jerusalem with all speed, since the Jews would not accept his witness concerning the Savior. This account supplements that of chap. 9:29-30, since in that passage the actual personal danger is mentioned, which is here represented as being the Lord’s motive for sending him forth. "May not St. Luke be describing the occurrence in relation to the Jews and the Church, and St. Paul in relation to his own private personal history, St. Luke giving us the outward impulse, St. Paul the inner motive, so that the two causes, the one natural, the other supernatural, are mentioned side by side?" Paul, as he relates, had at that time contradicted the Lord, giving as his reason that the Jews would surely receive the testimony from him of whom they knew that he had made it a practice to throw into prison and to beat the believers in Him in every synagogue; also, that they were familiar with the fact of his having been present and gladly assenting, and even assuming the position of guardian of the witnesses’ clothes, when they shed the blood of Stephen, His witness. But that argument had availed him nothing over against the will of the Lord, for the latter had merely insisted with greater emphasis: Go, will send thee afar to the Gentiles. Before a different audience, and at a different time, this vindication of Paul might have proved acceptable, for they could not gainsay one single argument. But the statement that Paul was sent away from them because they were obstinate and hard-hearted, and that, in his case at least, the Gentiles were preferred to the Jews, that his mission was primarily to the despised heathen, was too much for this audience. It has ever been thus that the full, uncompromising truth of the Word of God, even if additional evidence from history was offered, has been received partly with skepticism, partly with open enmity. The heart of natural man is deceitful above all things and desperately wicked.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv17, 19Connecting Statement:
Connecting Statement:
Paul begins to tell the crowd about his vision of Jesus.
Read full note →
it happened that
This phrase is used here to mark where the action starts. If your language has a way for doing this, you could consider using it here.
I was given a vision
This can be stated in active form. AT: "I had a vision" or "God gave me a vision" (See: Active or Passive)
I saw him say to me
"I saw Jesus as he said to me"
they will not accept your testimony about me
"those who live in Jerusalem will not believe what you tell them about me"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v1722:17-22 While Paul was praying in the Temple, he…
22:17-22 While Paul was praying in the Temple, he saw a vision of Jesus telling him that the people of Jerusalem would not accept his testimony. The Lord then sent him to the Gentiles. The crowd’s response to this report (22:22-23) proved the point.
John Calvin 1540 · Public Domain On vv17–19 17. And it came to pass. This had not…
17. And it came to pass. This had not been the last conclusion, if Paul had not been cut off [stopped short] with their outrageous outcries. Notwithstanding, his drift and purpose doth plainly appear by the former text, [context] for he beginneth to intreat of his ministry, that he may show that he departed not from the Jews of his own accord, as if he withdrew him of malice from taking pains with them; but he was drawn unto the Gentiles contrary to his expectation and purpose. For he came purposely to Jerusalem, that he might impart with his own nation that grace which was committed to him. But when the Lord cutteth off his hope which he had to do good, he driveth him thence. But there was a double offense which Paul goeth about to cure. For they both thought that the covenant of God was profaned if the Gentiles should be admitted into the Church together with them, and nothing did grieve the proud nation so much as that others should be preferred before them, or so much as made equal with them. Therefore Paul’s defense consisteth in this, that he was ready, so much as in him lay, to do them the best service he could; but he was afterward enforced by the commandment of God to go to the Gentiles, because he would not have him to be idle at Jerusalem. Whereas Erasmus translateth it, That I was carried without myself, is in Greek word for word, That I was in a trance; whereby he meant to purchase credit to the oracle. Also the circumstance of the time and place doth confirm the same, in that the Lord appeared to him as he prayed in the temple; which was an excellent preparation to hear the voice of God, Concerning the manner of seeing, read that which we touched about the end of the seventh chapter.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v20 This is properly spoken: for Stephen was murdered of…
This is properly spoken: for Stephen was murdered of a sort of cutthroats, not by order of justice, but by open force: for at that time the Jews could not put any man to death by Law.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–21 17 And it came to pass, that, when I…
17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;
Ver. 17. Even while I prayed] Then especially God’s people are rapped and ravished. {See Trapp on "Act 10:10"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–21 This was probably about three years after his conversion,…
This was probably about three years after his conversion, as Gal 1:18, and was one of the visions and revelations he makes mention of, 2Co 12:1.
A trance; a rapture and ecstasy, as Act 10:10.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v17 St. Paul, having thus declared to the Jews his…
St. Paul, having thus declared to the Jews his wonderful manner of conversion, proceeds next to acquaint them how desirous he was to have preached to the Jews rather than to the Gentiles, if the will of God had seen fit: but it proved otherwise; for, as he was praying in the temple, he had a vision, in which he was commanded to hasten out of the city, because his former zeal in opposing the gospel would hinder his present preaching of it from being successful. Against this he humbly argued, that his former zeal against Christianity might he hoped, be an argument to persuade the Jews, his countrymen, to embrace Christianity. But this argument did not prevail for his staying at Jerusalem; but he was commanded to depart from thence, to preach the gospel to the despised Gentiles, who had not such strong expectations against him, but would with more readiness embrace his doctrine.
Learn hence, 1. That carnal reasonings are very apt to arise in the hearts of God’s own servants, and cause them to object something against their obedience to the divine commands. Here the apostle objects, that according to his reason he saw greater probability of doing good by his ministry among the Jews than he could hope for among the Gentiles, who would be afraid of him, as Ananias was; but Christ repeats his command, Depart, and get thee hence, for I will send thee to the Gentiles. And now the apostle doth no longer dispute, but dispatch.
Read full note →
This teaches us, 2. To lay by all our carnal reasonings and vain pretences, when once the call and command of God is clear, and no longer cavil, but comply; no longer object, but instantly obey. We may safely follow God blindfold, when once we have assurance that he goes before us, and obey every command without hesitation or limitation.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv17–21 And I said, Lord, they know, that I imprisoned,....…
And I said, Lord, they know, that I imprisoned,.... Men and women, that made a profession of the Christian religion, Act 8:3
and beat in every synagogue them that believed on thee; in Jerusalem there were many synagogues, and in these scourging and beating of offenders were used; See Gill on Mat 10:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17–20 When I was returned to Jerusalem - From Damascus,…
When I was returned to Jerusalem - From Damascus, and was praying in the temple - Whereby he shows that he still paid the temple its due honour, as the house of prayer. I was in a trance - Perhaps he might continue standing all the while, so that any who were near him would hardly discern it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17, 19, 20, 21 Verse 17. When I was come again to Jerusalem]…
Verse 17. When I was come again to Jerusalem] It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, Ac 9:25-26, and Ga 1:18.
I was in a trance] This circumstance is not mentioned any where else, unless it be that to which himself refers in 2Co 12:2-4, when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v17 Act 22:17-21. When I was come again to Jerusalem…
Act 22:17-21. When I was come again to Jerusalem — From Damascus; and prayed in the temple — By this he shows that he still paid the temple its due honour, as the house of prayer; I was in a trance — Or ecstasy. Perhaps he might continue standing all the while, with an intenseness of countenance which, if it were observed by any near him, might be imputed to the fixedness of his mind in his devotions; or, if he fell down, it might be looked upon as an epileptic fit. And saw him — Jesus; saying to me, Get thee quickly out of Jerusalem — Because of the snares that will be laid for thee, and in order to preach where people will hear: for they will not — In Jerusalem; receive thy testimony — But, on the contrary, will rather attempt thy destruction. And — Presuming to expostulate with Christ himself on this occasion; I said, Lord, they know that I imprisoned, &c. — They know that I was once of their mind; that I was as bitter an enemy to thy disciples as any of them; that I excited the civil power against them; and imprisoned them — And also raised the spiritual power against them; and beat them in every synagogue — Particularly in Stephen’s case, they know that, when he was stoned, I was standing by — Was aiding and abetting; and consenting to his death and — In token thereof, kept the raiment of them that slew him — That is, Lord, my former zeal against those that believed in thee is so well known to them all, by so many remarkable instances shown among them, that sure they must be convinced it is upon some certain and irresistible grounds of persuasion that I am now become a preacher of that faith I formerly destroyed and persecuted with so great zeal. And he said — Overruling my plea by a renewal of his charge; Depart — Reason no further on this subject, but go thy way immediately, according to my direction; for I will send thee far hence — Into distant countries; unto the Gentiles — And thou shalt preach my gospel, and publish the glad tidings of salvation, with much greater encouragement and success among them. It is not easy for a servant of Christ, who is himself deeply impressed with divine truths, to imagine to what a degree men are capable of hardening their hearts against them. He is often ready to think, with Paul, it is impossible for any to resist such evidence. But experience makes him wiser, and shows that wilful unbelief is proof against all truth and reason.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv17–21 When I was come again to Jerusalem - That…
When I was come again to Jerusalem - That is, three years after his conversion. See Gal 1:17-18.
While I prayed in the temple - Paul, like other converts to Christianity from among the Jews, would naturally continue to offer his devotions in the temple. We meet with repeated instances of their continuing to comply with the customs of the Jewish people.
Read full note →
I was in a trance - Greek: ecstasy. See the notes on Act 10:10. It is possible that he may here refer to what he elsewhere mentions 2Co 12:1-5 as “visions and revelations of the Lord.” In that place he mentions his being “caught up to the third heaven” 2Co 12:2 and “into paradise,” where he heard words which it was “not lawful (marg. possible) for a man to utter,” 2Co 12:4. It is not certain, however, that he alludes in this place to that remarkable occurrence. The narrative would rather imply that the Lord Jesus appeared to him in the temple in a remarkable manner, in a vision, and gave him a special command to go to the Gentiles. Paul had now stated the evidence of his conversion, which appears to have been satisfactory to them - at least they made no objection to his statement; he had shown, by his being in the temple, his respect for their institutions; and he now proceeds to show that in his other conduct he had been directed by the same high authority by which he had been called into the ministry, and that the command had been given to him in their own temple and in their own city.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 20, 21 To Jerusalem...that I was in a trance. This might…
To Jerusalem...that I was in a trance. This might be when he went to Jerusalem, three years after his conversion, or at some other time. It might be in this ecstacy that he was wrapt to the third heaven, as he tells the Corinthians, 1 Corinthians xv. 9. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17, 18, 21 it came to pass, &c.--This thrilling dialogue between the…
it came to pass, &c.--This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related.
when I was come again to Jerusalem--on the occasion mentioned in Act 9:26-29.
Read full note →
while I prayed in the temple--He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v20 20. Thy martyr—The English word martyr is pure Greek,…
20. Thy martyr—The English word martyr is pure Greek, and signifies witness; being the same word as is used in Act_22:15. But the word was early and beautifully consecrated to designate those who witnessed to Jesus with their blood; as the word confessor designated those who maintained fast faith through a persecution which they survived. The Greek word for witness is properly rendered in Rev_17:6, “the blood of the martyrs of Jesus.” One of the apostolic fathers, Clement of Rome, says of Peter, “Being martyred, he went to his due peace of glory.”
This reference to Stephen must have thrilled the heart of Paul himself with emotion at the recollection of his own share in that deed of blood with some of his murderers now present, and ready to inflict upon himself the same doom.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–21 17. when I was come again to Jerusalem] Rev.…
17. when I was come again to Jerusalem] Rev. Ver. “had returned.” This refers to that visit of the Apostle recorded in Act_9:26 seqq. We learn from Gal_1:18 that three years had elapsed between the conversion of Saul and this visit to Jerusalem, which period is supposed to have been consumed in Arabia (cp. Gal_1:17). The preaching of Saul at Jerusalem we are told in the Acts roused the anger of the Greek-speaking Jews, and that in consequence of their attempts against Saul the Christian congregation sent him away first to Cæsarea and then to Tarsus.
even while I prayed in the temple] It is worthy of note how often in this address St Paul incidentally expresses himself in such wise as to conciliate the crowd. His visit to the temple for the purpose of prayer was at once a proof that he was not likely to despise Jewish ordinances and religious observances.
Read full note →
I was in a trance] Better (with Rev. Ver.), “I fell into a trance.” This was the occasion of one of those “visions and revelations of the Lord” of which St Paul speaks to the Corinthians (2Co_12:1) and with which, from his conversion onwards, he was many times instructed and comforted.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17–21 (17) When I was come again to Jerusalem.—This probably…
(17) When I was come again to Jerusalem.—This probably refers to the visit of Act_9:26, and Gal_1:17-18. The objection that the mission “far hence to the Gentiles” must refer to the subsequent visit of Act_11:30, has little or no force. When the Apostle went to Tarsus and preached the gospel to the Greeks at Antioch (Act_11:26), there was a sufficient fulfilment of the promise, “I will send thee . . .” What was indicated in the vision was that he was to have another field of work than Jerusalem and the Church of the Circumcision. It may be noted as one of the “visions or revelations of the Lord” referred to in 2Co_12:1.
Even while I prayed in the temple.—Better, and as I was praying. The fact is brought forward as showing that then, as now, he had been not a blasphemer of the Temple, but a devout worshipper in it, and so formed an important part of the Apostle’s apologia to the charge that had been brought against him.
Read full note →
I was in a trance.—On the word and the state of consciousness it implies, see Note on Act_10:10.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv17–21 Had returned for was come again, A.V.; and for…
Had returned for was come again, A.V.; and for even, A.V.; fell into for was in, A.V. Into a trance (ejn ejkstasei); see Act_10:10, note.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 And it came to pass that … while I…
Act_22:17-21
And it came to pass that … while I prayed in the temple, I was in a trance.
Read full note →
A common thing reaching the wonderful
Here is--
I. A common thing--a man praying. Prayer is an instinct of the soul. Danger seldom fails to rouse this instinct even in the most depraved (Psa_107:13). Volney, in a storm at sea, a striking example of this. All worthless prayer may be divided into two classes, prayer addressed--
1. To the wrong god.
2. To the right God in a wrong way.
The universal tendency of man to pray implies the souls innate belief in some of the leading facts of theology, such as the Being, Personality, Presence, and entreatability of God.
II. A common thing reaching the wonderful. The trance is the state in which a man has passed out of the usual order of his life, beyond the usual limits of consciousness and volition. To an ecstasy in Paul we owe the starting point of the Church, the command which bade him depart far hence unto the Gentiles. It is supposed by some that it is to this trance Paul refers (2Co_12:1-5) when he speaks of being caught up to the third heaven. Conclusion: Learn--
1. The sublime possibilities of the human soul. By a mysterious power of abstraction it can shut out the external universe, and transport itself into a world where there are scenes too grand for description and communications surpassing utterance. Isaiah, Ezekiel, Daniel, John, as well as Paul, were often transported to these supernal states.
2. The incomparable worth of true prayer. Prayer is the road into the celestial (Dan_9:21-23; Act_10:9). (D. Thomas, D. D.)
And saw Him saying unto me, Make haste and get thee quickly out of Jerusalem.
Pauls vision in the temple
I. The place: The temple. This shows the catholicity of the new convert.
II. The season: While he was praying. There seems to be a natural, invisible, indissoluble connection between the offering of a prayer to God and the reception of spiritual blessings from God. The Bible teaches this by--
1. Doctrines.
2. Practice.
III. The form. We may become acquainted with the world of spirits by--
1. Consciousness.
2. Testimony.
IV. The subject. Christs command to Paul suggests--
1. That He claims authority over the ministry.
2. His special providence over His own agencies and ministers. (Caleb Morris.)
Paul sent to the Gentiles
This passage has an interest and a solemnity of a peculiar kind. This interview is not previously recorded, and but for the special circumstances that now arose it might never have been mentioned at all.
2. Paul introduced it because he wished to convince his former co-religionists that just as he had become a Christian preacher because he could not help himself, so when his heart was set upon labouring among his people, he was obliged to undertake what otherwise he would have utterly shrunk back from. Which of them, if they had been in his position, could have dared to say, No? Observe--
I. The rejection of the gospel preparing the way for the withdrawal of it (verses 17, 18).
1. The narrative refers to Pauls first visit to Jerusalem after his conversion. He must have returned with very strange and mingled feelings. He left the Holy City the proud champion of Judaism; he came back to it the humble disciple of Christ. He left it with a heart full of hatred to the faith of Christ; he came back ready to lay down his life in defence of it. And yet, as by a kind of instinct, he betook himself to the old place of prayer; and it was fitted to impress his Jewish hearers in his favour that it was there that he received the charge that had given its colour and direction to all his afterlife.
2. I can fancy his Jewish hearers saying, We can so far understand your own change of view and feeling, but what connection is there between that and your making common cause with the Gentiles? I did it, says Paul, by express revelation. He said to me, Hasten and go quickly out of Jerusalem, for they will not receive thy testimony about Me.
3. Much might have been said in favour of his remaining. Were conversions not as important at Jerusalem as in Asia Minor and Europe? Should charity not begin at home? Was it not time enough to think of converting the heathen abroad when they had got all the people converted at home? Such considerations must have had weight then, as they have with some now.
4. But not only was there a perishing world outside, needing if not waiting for the good news, and who therefore had a right to the one remedy for its deadly ailment; there was another reason. The Jewish people had enjoyed their opportunity. If it could be said in Isaiahs time, surely much more then, What can I do for My vineyard more that I have not done in it? But they would not have Christ nor His gospel. And now that a new witness was raised up, the charge to him is, Dont stay here. Jerusalem has had its day. It was a terrible message. No wonder that Paul, who loved his people so intensely, was loath to obey it, and humbly argues against it.
5. And yet it is in keeping with what has been elsewhere and at other times. The light has shone brightly for a time among a people, and when they rejected or extinguished it, they were left in the darkness which themselves had chosen. Africa is witness to this, as are those lands in which Paul himself once held up the lamp of truth. It seems to be Gods way to give the opportunity, and if it is not improved to withdraw it. So it was, in more recent times, in France, Hungary, Bohemia, Italy, and Spain.
6. Our own country and Germany seem now to be on their trial. The light of Reformation truth has shone in both; yet what multitudes in both lands are rejecting Christ, and abandoning themselves to carelessness and unbelief and open sin! And, as Hosea said, Yea, woe also unto them, when I depart from them! there may be something analogous to this in our own case. But, short of this, there are some who think that there has been such an expenditure of effort in some parts of the home field , often with very little in the way of result, that, without neglecting home, the stream of effort might now be legitimately diverted to the great harvest field abroad.
7. Are there not some who have had every advantage of a spiritual kind that could well be? And they have put off the great decision, or they have resisted, and made it next to impossible to venture on any further advances to them. It may be that they have had their day, and that the Divine word regarding them is, Make haste, and get thee quickly away, for they will not receive thy testimony concerning Me.
II. The Divine call overriding our own views of duty (verses 19, 20). Paul could not silently acquiesce in this word. He thought that what had convinced him would convince others. How could they resist the force of such evidence as he had to bring? Did they not know his intense and inextinguishable hatred of the name and people of Christ? What did he need to do but just to present himself, as himself the best argument he could use? But there was one who knew human nature better than he. As He had once said to Ezekiel, so He now says to Paul, But the house of Israel will not hearken unto thee, for they will not hearken unto Me. An analogous ease is familiar to everyone. When Melanchthon had the truth opened up to him he thought he could not fail to commend it to others, but soon he had to make the confession that old Adam was too strong for young Melanchthon!
III. The imperative claims of the heathen world on the Church of God (verse 21).
1. Paul stands at the head of the whole Christian army. Such a man would, of course, be set apart to the work which the Master regarded as most important. Just as in a great warfare our best general would be despatched to occupy what was the key to the whole position, so wherever we find Paul, there, we may conclude, the Churchs great battle is to be fought, the Churchs great work is to be done. Now, to human eye, such a man seemed supremely desirable at Jerusalem. Reason would say, Above everything, make sure that the Church is strong at the centre. The best you can do for the extremities is to do the best that can be done for the heart. Do not, on any account, let Paul go. Anything will do for the outposts; anyone will do for a missionary. But the very form in which the charge is given is enough to show that the Churchs greatest and most pressing work is the making known of Christ among the heathen; and so from that point Pauls life was unceasingly devoted to this end.
2. That was the great work of the Church then, and it is the great work now. Every reason might have been urged for keeping Paul in Jerusalem then that could have been pleaded for retaining him in Christendom now. Say what you will about the needs and claims of home, the fact is undeniable that there are comparatively few at home who have not the opportunity of knowing Christ, while three-fourths of the world are as ignorant of Christ as they were then; and the inevitable inference is that the Lord, who left the sheep that were safe in the fold and went out after that which was lost, is saying to His Church now, Depart, for I will send thee far hence unto the heathen.
3. Has the Church been acting upon that conviction? What of the vast empire of China? What of India? How much have we given of thought, or heart, or trouble, or time, or means, or prayer, to the work that lies nearest to the heart of Christ? How many of us sympathise with a young Christian lady who, when a friend remarked that it was a far way to go to Japan, replied, Yes, very far, if it was only to make money; but not too far to tell the heathen about Jesus! (J. H. Wilson.)
Promptness
Promptness in doing is as important in Gods service as patience in enduring. The sooner a duty is attended to, a danger is turned from, or an error is corrected, the better. If we are in the wrong place, we ought to make haste and get out of it. If we are engaged in a bad business, we ought to make haste and quit it. If we are pursuing an improper or an unwise course of conduct, we ought to make haste and do differently. If we are indulging a habit which we should not wish fastened upon us permanently, we ought to make haste and break away from it. If we have wronged another, we ought to make haste and repair the injury. If we have wounded anothers feelings, we ought to make haste and express regret for our conduct. We cannot be too prompt in meeting every responsibility which is upon us for the time being. We need never fear that it would have been better for us to bare delayed doing right. (H. C. Trumbull, D. D.)
Depart, for I will send thee far hence unto the Gentiles.--
The mission of Paul
Note that--
I. When God has any great work to accomplish, he will not want proper means to execute it. The call of the Gentiles had been the purport of many a prophecy. The era was now arrived when it should be realised; and while the apostles, influenced by Jewish prejudice, neglected this enterprise, God raised up Paul. Men may often project gigantic enterprises, but want the means of executing them. Nay, man may not only be incompetent to provide the means, but be incapable of contriving them, or even of imagining what they should be. But Gods understanding and ability are infinite. If He contemplate the end, He can also command the means. He can construct the lever which shall move the world.
II. God often fits instruments prospectively for His purpose. Wisdom largely consists in improving means already prepared, and few men know how to do that effectually; but God can provide the means beforehand, and adapt them, with the most consummate skill, to the end in view. He had been previously fitting Paul by his training at the feet of Gamaliel, by his proficiency in the Greek tongue, and by his acquaintance with the learning of the heathen world. So was it in the cases of Moses, David, etc., and so it is still; and as that diamond is ripening silently in its bed, under the agency of the hidden processes of nature, which is afterwards to shine in the diadem of the prince and brighten the splendours of empire, so the servants of God are often, unconsciously to themselves, preparing for a destination which neither they nor their friends had before contemplated.
III. God never suffers the powers which He has conferred upon any of His servants to remain long unused. Men, if left to themselves, may suffer their talents to rust, their energies to slumber, and may not perceive when they ought to start in the career of usefulness. But when the time is come that God hath set, then the instrument He has prepared shall be introduced. No sooner, accordingly, was Paul converted than he cries out, What shall I do? So when Cornelius and his household had been prepared, Peter is sent for, and is found ready; and the vision of the man of Macedonia caused Paul to gather that the Lord had called him to preach the gospel in that unthought of region.
IV. It belongs to God to fix the scene of the ministry of each of His servants. He prescribed to Paul, when He said unto him, Depart, whither he should go in general: and in the course of his travels the great Master always guided the steps of this His missionary. And to Him this prerogative still belongs; and surely it well becomes a servant of God to consult His mind and will, and to submit with alacrity to the heavenly destination in such matters. Woe to him if he consults with secular and selfish interests! Should he, like Jonah, decline any service to which God calls him, he shall find that God can follow him.
V. The region to which a minister of God is destined may be greatly remote. Most frequently He allows His servants to labour in their own country. Thus the eleven apostles continued to minister in Judaea, while Paul went forth to the Gentiles. Nor in vain. His servant obeyed, and was blessed. So Abram, being called of God to follow Him to a land unknown, by faith went out, not knowing whither he went, and God prospered him greatly.
VI. With the Divine commission in his hand, no minister of the Lord Jesus need fear to go wherever his great Master shall send him. Far be it for us to make light of the difficulties connected with a mission of this character. Still the Lord is everywhere with His servants, and he who trusts Him shall not want support, even in a strange land, and amid an unknown people.
VII. The work to which God calls His servants everywhere, at home and abroad, is great and honourable--glorifying to Himself and beneficial to man (Act_26:16-18). Think upon--
1. The character of the work: it is highly intellectual and spiritual, holy and heavenly.
2. The subject of it. Should preach among the Gentiles the unsearchable riches of Christ.
3. The object of it--to save perishing souls.
4. The issue of it. It leads to an acceptance the most honourable, to a commendation the most enrapturing, to rewards the most glorious.
VIII. Through Divine mercy, the success of such missionaries will be proportioned to the difficulty of the enterprise and the dignity of the work. When Paul began his course no instrument could appear more inadequate, no attempt more unpromising. Yet what mighty success attended the ministry of the devoted apostle! Conclusion: Learn--
1. The great and universal rule of Christian obedience. It is to comply in all things with the Divine will.
2. The glory of Divine grace as a practical principle. You see in the example of Paul what it will prompt a man to undertake and to achieve.
3. The best sphere of duty--that which God assigns, be it abroad or at home.
4. The blessed consequences of simple devotedness in a servant of God. (J. Mitchell, D. D.)
Call to the work of foreign missions
I. The work of foreign missions is not a distinct part of the general work of the Church. The commission under which the Church acts has equal reference to all parts of the field. The work of the missionary is therefore not different from the work of a minister. A man who enlists for a soldier goes wherever he is sent.
II. A call to the work of missions therefore can only be analogous to the question whether a minister is to be settled in one place rather than another. How is a man to decide this point? The question assumes that--
1. The Lord has a purpose in regard to the location of His ministers.
(1) This is inferred from--
(a) The doctrine of providence, which teaches that Gods purpose extends to all things, and that He overrules all things to the accomplishment of His purpose. The place of our birth, our education, profession, and field of labour are all included in His plan.
(b) The doctrine of Christs headship and guidance of His Church by His Spirit, by which He dispenses gifts to each one according to His will, and leads His people in the way in which they should go.
(2) It follows from His peculiar relation to ministers. They are stars in His hand, and He assigns to each his sphere. They are His ambassadors, and He sends each on his own mission. They are His labourers, etc. We find, therefore, that He sent Jonah to Nineveh, Paul to the heathen, Peter to the circumcision.
2. He makes that purpose known.
(1) This must be inferred from the nature of the case. We are rational creatures and are governed by rational means. If God has a design for us to accomplish He must therefore make it known.
(2) As a matter of experience we find that God does make known His purpose. He did so in the case of prophets and apostles, and does so in the case of ordinary ministers. It is not to be inferred, however, that this is always done in such a way as to preclude our investigation, nor so as to prevent mistake. A man may mistake and go counter to Gods will, and the consequences are disastrous. We ought therefore to give the matter careful consideration.
3. How does God reveal His will to ministers as to where they shall labour?
(1) By inward dealings.
(a) He furnishes them with gifts requisite to some special field of labour.
(b) He addresses their understandings, presenting the wants of different parts of the field; the facilities for usefulness; the demand for labourers.
(c) He addresses their conscience.
(d) He addresses their hearts, awakens an interest in particular portions of the field , and infuses into them a desire for the work.
(2) By outward dispensations.
(a) He removes obstacles out of the way, such as want of health, obligations to parents, etc.
(b) He sends messages to them by friends.
(c) He stirs up the Church to call them here or there.
III. The duty of candidates for the ministry.
1. To feel that they are bound to go wherever God calls them--that it is not for them to choose.
2. To feel perfectly submissive and say, What shall I do, Lord?
3. To investigate the subject, and use all the means to come to an intelligent decision.
IV. The blessedness of mission work, because--
1. Its results are so glorious.
2. It is so peculiarly unearthly.
3. The promises are so abundant to those who forsake houses, lands, friends, etc., for Christs sake. (C. Hodge, D. D.)
The Christian missionary
I. By whom he is sent? Who speaks in the text?
II. Whither is he sent? Far hence.
III. To whom is he sent? The Gentiles.
IV. For what end is he sent? His errand is not one of--
1. Science.
2. Politics.
3. Civilisation.
4. But to spread the gospel.
V. With what encouragement is he sent? The Lord commands; that is sufficient. (R. Wardlaw, D. D.)
Gods mercy independent of sects or Churches
Ah! there was no prejudice against having the Gentiles made--what? Jews: but to have the Jewish God given to the Gentiles without the instrumentality of the Jews; to have their God distributed outside of themselves by another instrumentality; to have other people enjoy the same right in Jehovah that they did, standing on the same level--this was what they could not endure. To carry the Jews God out from Judaea, and make Him a God of the Romans, and of the Greeks, and of the Scythians, and of the Parthians, and of the Assyrians--that was what offended them. National gods, in old times, were very valuable property. It used to be supposed that the gods of a nation were very much to it what armies and navies are to a nation nowadays. It was supposed that they defended it; that they took care of it; that they hated other nations that were its adversaries. The idea that Jehovah was a national God, and that He was the God of the Jews, who did not wish their enemies to participate in His power or in His protection, runs through all Jewish history. If one should come into your house, and take all your pictures, and books, and furniture, and provisions, and distribute them along the whole street, you would doubtless raise some objection; if one should come to my table, and receive hospitality at my hands, and then take all my property, and scatter it up and down the street, I should not like it; and men felt very much so about their religion in those old times. It was a part of their national household goods. The Jews idea was that God was their special property: and to give the world the same right in Him that they had, was just so much to defraud them. The Jews were peculiarly susceptible to these ideas of appropriation, because, for the sake of their faith, and in order to defend the name of Jehovah against idolatry, they had suffered much persecution, and undergone many hardships. Men appropriate truth to themselves; they make it personal, as if they owned it, as if it belonged to them; and so the Jews felt that, as they had defended Jehovah, doubtless He must be grateful to them; that as they had suffered for Him, they had a right to parcel Him out; that He ought to be a gift from them; and to use Jehovah as the property of all mankind was to level the Jew to the plane of other men. This would be humiliation and disgrace to them, since they felt themselves to be ineffably superior to the rest of the world; and they would not bear the degradation if they could help it. From the outbreak of religious intolerance and religious cruelty recorded in the text we may learn several lessons.
1. First, it is possible to hold religion in a malignant spirit. So long as religion is understood to be an external system of ceremonies, laws, usages, ordinances; so long as it consists of a series of beliefs; so long as it is an objective thing, embodied in usages and institutions, or in philosophical creeds; so long as it appeals to the outward senses--it is quite possible to cherish it at the same time with those feelings which belong to the bigoted partisan. Unfortunately, that which we have seen among the Jews we have never ceased to see among men who have held the great institutions of Christianity or institutions that have purported to be Christian--that they held them in rancour, pride, and selfishness, and defended them with bitterness. Christ was the loving, atoning Saviour. And what has been the history of the Church that represented His disinterested suffering, the bounty of His love, and His benignity to His enemies? The long record of Church history has been a record almost unvarying of arrogance, and pride, and violence, and persecution. Men have received the religion of Jesus Christ just as the Jews received the religion of the Old Testament, to hold it in carnal bonds with most malignant human passions. Is the same spirit existing now which broke out in this tumult among the Jews? Do men hold religion in the same malignant way that they did? Is there the same jealousy in respect to the partition of the benefits of Christ that there was in respects to the diffusion of the knowledge of Jehovah? What has been the history of the sects? and what is today the feeling of the sects? Is the Roman Catholic Church unwilling that all the world shall have all the benefits of the mediation of the Lord Jesus Christ? Oh, no. The Roman Catholic Church stands saying to all the world, Come into our Church, and under our regulations, and you shall have the Saviour. But you cannot have the Saviour outside of our Church. Come to us and you shall have Him, but you cannot have Him and leave us out. Are the derivative Churches, are the hierarchical Churches, are the Protestant Churches, in spirit, different from the Roman Catholics? Are good men, learned men, wise men, unwilling that Christ should be preached among the Gentiles--that is, among Dissenters? Oh, no. Is the Episcopal Church unwilling that the truth of Jesus should be made known to outsiders? Oh, no. It is more than desirous that they should all have the bounty and blessing that is in Christ; but then they must have it in the true Church. They must have it in the line of apostolicity. Well, let us take the great Calvinistic Presbyterian Church. May anyone have Christs atoning mercy and the hope of everlasting life? Yes, if he believes in the absolute sovereignty of God; in original sin, with enough of actual transgression added to it; in regeneration; in the efficacious compassion and suffering and death of Christ; in Divine penalty, and in the eternity of future punishment. Come into our creed, says that Church, and you shall have the mercy and blessing of God. It is the Jewish state of mind over again. It is the same spirit which they manifested who shook their raiment, and threw dust in the air, and clenched their hands, and gnashed their teeth, and cried out against Paul, and demanded that he should be torn in pieces. In this regard, human nature is pretty much the same all the way through. There is everywhere the same conceit, the same arrogance, the same exclusiveness. What we have is right--of that there is no mistake. And for those who are outside our ecclesiastical connection, and are not of our way of believing, there is nothing but darkness. What, then, is the truth? God, as He has taught both in the Old Testament and in the New, is God over all, blessed forever; and all men, from the rising of the sun until the going down of the same, have childrens rights in God as their Father. All men have a right to take part and lot in Him, and to hope in Him. God is the God of all the earth. He belongs to no sect, to no party. He has given to no class the right to appropriate Him. There is not a creature on the face of the earth that is not dear to God. There is not a man so imperfect, or so full of infirmity, that God does not care for him and sustain him; and the best men living are pensioners on Divine grace and bounty: If God takes the worthiest of His creatures, out of the fulness of His own graciousness, and not on account of their desert, can He not take the others also, out of that same graciousness? And does He not take them? The whole tide of the Divine thought through the world is a thought of goodness; the whole heartbeat of God along the earth is a heartbeat of mercy; and that thought, that heartbeat, is for all mankind. God is working for them; He is shaping His providences for their benefit, and that just as much when He chastises them as when He gives them pleasure. He is preparing them for something better than this life. Well, then, do I understand, you will say, that an unconverted man is as good as a converted man? No, I do not say that at all. But if you were to ask me, Who owns the sun? I should say, Nobody owns it; it belongs to the globe, and everybody has a right to it. Here are men who are surrounded by ten thousand climatic influences which may be turned to good account; but they never reap ample harvests. Why? Because they do not know how to make use of those influences in cultivating the soil. Those who do, sow their seed and reap abundant harvests. There is a vast difference in the results of these mens farming; and yet, the sun stands offering as much to one as to another. Now, it is with Gods mercy as it is with the sunlight. What does the sunlight bless? It blesses industry, integrity, knowledge. It is ready to bless everybody who will partake of its bounty. The right to it is not conferred by magistrate, legislature, or government. Sunlight is everybodys; and yet everybody does not get good out of it. It is shame to some; it is torment to others; it is rebuke to others; and it is blessing, endless and fathomless, to yet others. Whether it is beneficial to a person or not depends upon how he uses it. Gods love, and mercy, and bounty are universal, and men appropriating them find them personally useful; but rejected and excluded, they find them no good. Two men are walking in a garden. One walks in the alleys, and everywhere sweet and pleasant shade falls upon him; the fragrance of the orange greets him on every side; he enjoys all the beauty of prodigal luxuriance; he is surrounded by blossoming flowers and ripening fruits; and to him it is a garden of grand delights. The other man lies drunk under the shade of a tree. There are the same fruits, the same flowers, the same fragrance for him that there is for the other man, only he is not in a condition to appropriate them. One goes out of the garden full of gladness, and laden with its treasures. The other has no more of the garden than if he had never seen it. It is the nature of the men, and not any partiality in the garden, that makes the difference. We are prepared, then, to answer some questions. May an unconverted man pray to God? This is a question which has disturbed many persons. Some think that when they are Christians they have a right to pray, but not till then. But why may not anyone pray to God? And does a man need to go through a technical experience inside a church before he has a right to pray to God? There is no man that wants to pray who has not a right to pray. Take heart, then, sinning, wicked, desponding man! If there is nobody else that cares for you, God cares for you. If every tongue is out against you; if all manner of prejudices hedge up your way; if the Church has surrounded you with obstacles, God thinks of you, and will help you. You have an interest in the heart of Jesus; and if God be for you, who can be against you? Therefore, take courage. You are not a churchman? You are not much educated in matters of religion? Ah, but you know something of sin! You desire to be released from its grasp. A sinner no right in God! Think a moment. Has he not a right to a Saviour? May he not partake of Divine goodness? Especially has he not a right to invoke Gods blessing? It is because God is what He is that all men have rights in Him. It once used to be said that men had no rights which God was bound to respect. A better thought has come over the Christian community. Men have rights. God gave them, and they are at liberty to exercise them. Has not a child rights, because his parent is his superior, and has authority over him? The law says Yes; public sentiment says Yes; and the voice of Nature says Yes. And because a man is formed subordinate to God, and under His authority, has he not rights of mercy, of justice, of love, and of truth? May we hope, then, that the dissolute and the wicked shall have mercy? There is not a man who lives who has not a right to food, and, through food, to strength, and, through strength, to executive efficiency. Men also have the right to joy--manly joy. Yet, you say to me, May a man have joy, though he be an old glutton, swollen with superabundance of blood? Why, yes; but not as a glutton. If he will become temperate, and purge away his humours, and restrain himself to due moderation, he may. If I am cold, and wish to protect myself against the weather, I can, if I will seek the proper shelter. If I am shivering on the north side of a rock, I can get warm if I have a mind to, but not so long as I remain on the north side. There are infinite mercies of God toward men; and all are wicked, for there is not a man on earth who is righteous, perfectly so, not one. Every man is imperfect in this mortal state. Nevertheless, the bounty of God is proffered to each. And it is received and enjoyed by all who take it as it is to be taken. The condition of Divine favour, of pardon, and of salvation, is not that you shall be inside of any Church; is not that you shall be Jew or Christian in the sectarian sense; is not that you shall be in the Roman, or Episcopal, or Presbyterian, or Baptist, or Methodist, or Congregational, or Lutheran, or Unitarian, or Universalist, or any other Church. What you want is simple personal sympathy With God, who is above all Churches, and who is offered to men without any regard to Churches. It is true that a man may be more likely to come into an intelligent knowledge of God, and His requirements and promises, in the sanctuary than out of it. The help which we receive from God is a gift springing out of the infinite resources of His love. But there are external and incidental helps. Churches are helps--not masters; servants--not despots. You are free. God is the God of all the earth; He is the God of every human being; and nothing separates between you and God but--what? Your creed? No. Your ordinances? No. Your pride and selfishness? Do these turn God sour? No. Nothing separates between you and God but your own will. Here I stand, holding out a handful of gold; but can a man receive that gold unless he comes and puts out his hand and takes it? No. Still the hand is open and held out to him. So long as men clench their fists they cannot take it, but if they will open their hands and make the necessary movement they can. Much of Gods bounty, and forgiveness, and help, and succour, will come upon you, at any rate, through the incidental influence of Divine providence; but the personal mercies of God, the sweetness of His grace, the effluence of His love--these may be yours, they may succour you, restore you, strengthen you, inspire you, and build you up in time for eternity, if you will; but it all lies with you. (H. W. Beecher.)
Distant missions
God always has a place for His children. If they are not wanted in one sphere, they are in another. Their place may be far hence, far from the sphere which they long to fill, far from their present circle of companionship; in quite another profession and line of service from that which they have felt sure they were intended for; but wherever it is, it is the only place for them to be in. The far-off place which God chooses is better than any place nearer which is the disciples preference. God sometimes comes to a teacher in his class, to a superintendent at the head of his school, to a pastor in a delightful field of labour, to a father or a mother in a pleasant home, to a student in the middle of his college career, to a business man in a work for which he seems eminently fitted, and says to the surprised hearer, I will send thee forth far hence. When God speaks that word, no child of His may hold back from a prompt and hearty acquiescence. The only proper response to such an announcement is, Even so, Father, for so it seems good in Thy sight. (H. C. Trumbull, D. D.)
The answer of the Lord to the but of His servants
1. Even the sincere servants of God have often a but against the commands of the Lord: it may arise from fear as with Jonah, or from modesty as with Moses and Jeremiah, or from conscientiousness as with Peter, or from compassion as with Abraham toward Sodom, and Paul toward the Jews.
2. Yet in spite of these buts, the Lord remains firm to His command, Depart; and at length obtains the glory. He has done all things well. (K. Gerok.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v17 17–21. When I was come again to Jerusalem. This…
17–21. When I was come again to Jerusalem. This was three years after his conversion (Gal. 1:17, 18). He shows in what follows that it was by Divine direction that he had devoted his life to the conversion of the Gentiles, that he would have labored with his own race, but that, while in the temple praying, he had a second vision of the Lord who, a second time, assured him that his work was with the Gentiles. In a trance. Greek, “An ecstasy,” a state of mind when the spirit was, as it were, lifted out of the bodily conditions and enabled to discern things unseen. Compare 10:10. Some have held that this trance in the temple is described in 2 Cor. 12:2, 3, but this is uncertain.
They will not receive thy testimony. His own countrymen are meant. They regarded him as an apostate.
Read full note →
Lord, they know. He recalls the very words of his prayer to show his anxiety to labor with his own race.
When the blood of thy martyr Stephen was shed. See 7:58 and 8:1.
Depart: for I will send thee far hence unto the Gentiles. Thus by the command of his Lord his life-work was placed beyond the pale of Israel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v17 Act_22:17. Begins the third portion of the defence. When…
CRITICAL REMARKS
Act_22:17. Begins the third portion of the defence. When I was come again to Jerusalem.—This visit to the Metropolis, which occurred at least three years after his conversion (Act_9:26), and lasted fifteen days (Gal_1:18), is connected with the story of his conversion (overleaping all that happened in the interval), to show why he turned to the Gentiles with his gospel, rather than to the Jews. The trance into which he fell, while praying in the temple, resembles Peter’s in the house of the Joppa tanner (Act_10:10).
Read full note →
Act_22:18. In the trance he saw him—i.e., Christ, the righteous One (Act_22:14). This vision not the same as that referred to in 2Co_12:2. Quickly.—Perhaps accounts for the fifteen days of Gal_1:18. That this vision is not mentioned in the epistle need not militate against its credibility. Thy testimony.—Better, testimony of or from thee concerning me.
Act_22:19. The reply of Paul cannot be explained after the analogy of Exo_3:11, but must be understood as stating either why it was natural that the Jews should not listen to him (Ewald), or why he should remain in Jerusalem—because the knowledge his countrymen had of his previous notorious character would convince them of the sincerity of his conversion (Lechler, Wendt, Bethge), and cause his words to carry greater weight (Hackett, Alford, Plumptre), or because he wished to undo the mischief he had formerly wrought (Alford). Another view sees in the reference to Paul’s earlier career a reason why his mission should be carried on at a distance from the theatre of his former deeds (Holtzmann). Thy martyr should be thy witness.
Act_22:21. I will send thee far hence to the Gentiles.—The school of Baur and Holtzmann finds in this supernatural authorisation of Paul’s Gentile mission an artificial (but why artificial?) parallel to that of Peter in Act_11:5-17. That both were divinely authorised presents no difficulty to those who accept the historic verity of the narrative.
HOMILETICAL ANALYSIS.—Act_22:17-21
Paul’s Adoption of a Gentile Mission; or, His Interview with Christ in Jerusalem
I. The circumstances connected with Christ’s appearing to the apostle.
1. The place where this occurred.
(1) Not in Damascus, which lay outside the Holy Land, but in Jerusalem, its metropolis and centre.
(2) Not in some obscure supper room while associating with the disciples, but in the temple itself, out of which they, his hearers and he, had just come, and on which they both looked with reverence.
(3) Not in the court of the Gentiles while engaged in denouncing the temple worship, in which they supposed he was now constantly occupie!, but in the court of the women, while praying like themselves in accordance with its accustomed ritual. All circumstances calculated to gain the favour of his hearers, or at least disarm their hostility.
2. The time when this occurrence. After his return to Jerusalem, which took place three years subsequent to the day of his leaving it for Damascus (Act_9:26). This visit is that referred to in Gal_1:18 as having continued only fifteen days. The present narrative supplies the reason of its speedy termination. Thus both history and epistle indirectly confirm each other.
3. The manner in which this occurred. Paul having fallen into a trance or ecstasy, as Peter in similar circumstances had done in Joppa (Act_10:10), while thus withdrawn from the contemplation of “things seen and temporal,” with his soul’s eye open to the “unseen” and the “eternal,” he beheld again the same glorified form which he had seen before Damascus’ gate, and recognised it as that of his exalted Lord.
II. The instruction given to the apostle by Christ, whom he beheld.
1. The tenor of it. To depart from Jerusalem with all speed. The order, which was clear, short, and peremptory, must withal have been surprising and painful to Paul, who intensely loved his countrymen and desired their salvation (Rom_9:1-3; Rom_10:1), and who doubtless had heard that Christ Himself once commanded His disciples to begin at Jerusalem (Luk_24:47).
2. The reason of it. Because his countrymen would not receive from him testimony concerning Christ. This, too, must have sounded sad in Paul’s ears—that his countrymen would not accept testimony concerning Christ from any one, and certainly not from him. It seemed like an intimation beforehand that Israel’s heart was hardened and Israel’s doom sealed. Yet his experience in Jerusalem (Act_9:29) must have begun to prepare him for some such announcement. Only love is slow to convince that its holy purpose to bless others will prove ineffectual.
III. The objection offered by Paul to Christ’s instruction. The exact thought which lay in the apostle’s mind is difficult to determine (see “Critical Remarks”); but, accepting what appears the more probable interpretation, we may understand Paul as attempting to show cause why he should be allowed to remain in Jerusalem.
1. The knowledge which the inhabitants of the Holy City possessed of his previous character as a persecutor would (he believed) dispose them to credit the sincerity of his conversion, and lead them to hear what he had to state in justification of his tergiversation, which would secure him the opportunity of testifying concerning the transcendent fact of Christ’s resurrection.
2. The part he had previously taken in persecuting the disciples—as witness his conduct in connection with the murder of Stephen—seemed (in his eyes) to establish a claim for Jerusalem that he should remain within its precincts and endeavour at least to undo the mischief he had done.
IV. The dismissal intimated by Christ to the apostle.
1. Peremptory. Depart! Talk no more of remaining. My counsel is fixed. Outside Jerusalem is henceforth to be the sphere of thy labour. Whether My grace shall ever reach Jerusalem or not, thou art not to be the channel through which it is to flow.
2. Deliberate. Christ had other work prepared for His servant. “I will send thee far hence unto the Gentiles.” What a reminiscence this must have called up in Paul’s soul (Act_22:15; Act_9:15)! And what a vista it must have opened up before his spirit!—of wanderings, and labours, and sufferings!
Learn.—
1. That heaven is never far from praying souls. Prayer a sort of window through which the soul looks into the unseen, and the unseen shines in upon the soul.
2. That Christ knows who will and who will not receive God’s testimony concerning Him.
3. That Christ’s ministers are not so good judges of the spheres of labour best suited for them as Christ is.
4. That the evil wrought by Christ’s people before conversion can never be entirely undone.
5. That men in God’s sight are chargeable with the evil they consent to, no less than with that they commit.
HINTS AND SUGGESTIONS
Act_22:1-21. Paul’s Sketch of His own Life.—Or how a servant of God looks back upon the course of his own life.
I. With grateful remembrance of human benefactors (Act_22:3).
II. With penitent confession of his own erroneous ways (Act_22:4-5).
III. With humble praise of the Divine gracious dealings (Act_22:6-16).
IV. With clear consciousness of the life-call allotted to him (Act_22:18-21.)—Gerok.
Paul’s First Apology; or, his speech to his countrymen from the castle stairs.
I. What Paul says about himself.—
1. Rehearses the character of his early years.
(1) Claims to have been a good Jew, by birth, education, personal belief, and outward devotion (Act_22:30; compare Php_3:5).
(2) Confesses to have been a zealous persecutor. Reminds them of his commission and mission to Damascus (Act_22:4-5; compare Php_3:6).
2. Tells the story of his conversion.
(1) Narrating where it happened, near Damascus; when it happened, “at midday;” how it happened—by the appearance of Jesus Christ (Act_22:6; Act_22:8).
(2) Citing, as proof that it happened, the experience of his fellow-travellers (Act_22:9) and the action of Ananias (Act_22:12); and
(3) mentioning, as the result of its happening, his call to be an apostle, and his submission to baptism (Act_22:15-16).
3. Explains the origin of his Gentile mission.
(1) Stating when, where, and from whom, that mission had been received (Act_22:17-18);
(2) declaring his original reluctance to enter upon it (Act_22:19-20); and
(3) intimating that it had been practically thrust upon him by the hand of Heaven (Act_22:21). A noble confession: that his whole pre-Christian life, though learned, religious, and active, had been wrong; that it had been changed by a higher power rather than by any effort of his own; and that his Christian life had begun and was being directed by Jesus Christ. A difficult confession: for any man, but especially for an intellectually and religiously proud Pharisee, such as Paul was. A courageous confession: to be made in face of a hostile multitude and by a man who was at the moment under arrest for a supposed crime. A good confession; such as must have brought comfort to Paul’s own heart and secured for him the approbation and support of his Master.
II. What Paul testifies about Christ.—
1. His heavenly glory and power. Paul’s hearers imagined that Jesus of Nazareth was dead: Paul told them He was alive. They fancied Jesus had been overwhelmed with shame; he assured them Jesus was crowned with celestial glory. They conceived Jesus had been rendered for ever powerless; he reminded them that Jesus was invested with resistless power. They supposed Jesus had been only a man; he announced to them that Jesus was God.
2. His fellowship with His persecuted disciples upon the earth. How contemptuously Paul’s hearers looked upon the followers of that way. Paul had formerly done the same. Now he understood and intimated to his hearers that Christ and His disciples stood in closest intimacy with one another—so much so that what was done to them He regarded as done to Himself.
3. His grace to poor sinners of the human race. Even to the worst; to himself, for example. Christ showed this in the days of His flesh by pardoning such transgressors as the woman of the city and the dying robber; after His resurrection, by commanding the eleven to begin at Jerusalem; subsequent to His ascension by converting Paul and employing him as an apostle.
4. His world-wide plan of salvation. Christ had no idea of restricting His gospel to Palestine or the Jews. Nor is it His mind to-day that the good news of Heaven’s mercy should be published alone in Britain or in Christendom. His desire is that the gospel should be preached among all nations and to every creature under heaven.
Act_22:17. Paul in the Temple at Jerusalem.
I. What he did.—Prayed. The temple a house of prayer for all nations (Isa_56:7; Mat_21:13; Mar_11:1; Luk_19:46).
II. What he saw.—Christ. Who is
(1) always present in His own house (Psa_132:13-14; Mat_18:20), and
(2) ever near to the praying soul (Mat_28:20).
III. What he heard.—Voices from the risen Christ
(1) warning him of danger (Act_22:18);
(2) instructing him as to the reasons of his peril (Act_22:18); and
(3) pointing out to him the path of duty.
Act_22:19-20. Great Crimes Remembered.
I. For their forgiveness.
II. For self-humiliation.
III. For a stimulus to holy living.
IV. For attempts at their undoing.
Act_22:20. Stephen thy Martyr or Witness.—Christian martyrs are—
I. Christ’s servants, who go upon His errands to the world.
II. Christ’s witnesses, who proclaim His gospel to mankind.
III. Christ’s friends, in whom He takes a special interest.
IV. Christ’s property, whom therefore He cannot afford to lose. Note: “It is hardly likely that the sense in which we understand the word ‘martyr’—viz., ‘one who dies for his religion,’ belonged as yet to the Greek term μάρτυς or μάρτυρ. It would therefore be more strictly accurate to render here ‘the blood of thy witness Stephen.’ But there is little doubt that, very early indeed in the Christian story, the to us well-known sense of the beautiful word martyr became attached to it. Possibly the transition from the general sense of witness to the specific meaning of ‘martyr’ is traceable to its use in such passages as this and Rev_2:13; Rev_11:3; Rev_17:6.”—Spence.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv17–18 17. “It came to pass unto me returning into…
17. “It came to pass unto me returning into Jerusalem, and I praying in the temple, that I was in an ecstacy:
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v17 Act 22:17 - Act 22:30.
Acts
ROME PROTECTS PAUL
Read full note →
Act 22:17 - Act 22:30.
The threatened storm soon burst on Paul in Jerusalem. On the third day after his arrival he began the ceremonial recommended by the elders to prove his adherence to the law. Before the seven days during which it lasted were over the riot broke out, and he was saved from death only by the military tribune hurrying down to the Temple and dragging him from the mob.
The tribune’s only care was to stamp out a riot, and whether the victim was ‘that Egyptian’ or not, to prevent his being murdered. He knew nothing, and cared as little, about the grounds of the tumult, but he was not going to let a crowd of turbulent Jews take the law into their own hands, and flout the majesty of Roman justice. So he lets the nearly murdered man say his say and keeps the mob off him. It was a strange scene-below, the howling zealots; above, on the stairs, the Christian apologists guarded from his countrymen by a detachment of legionaries; and the assembly presided over by a Roman tribune.
It is very characteristic of Paul that he thought that his own conversion was the best argument that he could use with his fellow-Israelites. So he tells his story, and this section strikes into his speech at the point where he is coming to very thin ice indeed, and is about to vindicate his work among the Gentiles by declaring that it was done in obedience to a command from heaven. We need not discuss the date of the trance, whether it was in his first visit to Jerusalem after his conversion or, as Ramsay strongly argues, is to be put at the visit mentioned in Act 11:30 and Act 12:25.
We note the delicate, conciliatory skill with which he brings out that his conversion had not made him less a devout worshipper in the Temple, by specifying it as the scene of the trance, and prayer as his occupation then. The mention of the Temple also invested the vision with sanctity.
Very noticeable too is the avoidance of the name of Jesus, which would have stirred passion in the crowd. We may also observe that the first words of our Lord, as given by Paul, did not tell him whither he was to go, but simply bade him leave Jerusalem. The full announcement of the mission to the Gentiles was delayed both by Jesus to Paul and by Paul to his brethren. He was to ‘get quickly out of Jerusalem’; that was tragic enough. He was to give up working for his own people, whom he loved so well. And the reason was their rooted incredulity and their hatred of him. Other preachers might do something with them, but Paul could not. ‘They will not receive testimony of thee.’
But the Apostle’s heart clung to his nation, and not even his Lord’s command was accepted without remonstrance. His patriotism led him to the verge of disobedience, and encouraged him to put in his ‘But, Lord,’ with boldness that was all but presumption. He ventures to suggest a reason why the Jews would, as he thinks, receive his testimony. They knew what he had been, and they must bethink themselves that there must be something real and mighty in the power which had turned his whole way of thinking and living right round, and made him love all that he had hated, and count all that he had prized ‘but dung.’ The remonstrance is like Moses’, like Jeremiah’s, like that of many a Christian set to work that goes against the grain, and called to relinquish what he would fain do, and do what he would rather leave undone.
But Jesus does not take His servants’ remonstrances amiss, if only they will make them frankly to Him, and not keep muttering them under their breath to themselves. Let us say all that is in our hearts. He will listen, and clear away hesitations, and show us our path, and make us willing to walk in it. Jesus did not discuss the matter with Paul, but reiterated the command, and made it more pointed and clear; and then Paul stopped objecting and yielded his will, as we should do. ‘When he would not be persuaded, we ceased, saying, The will of the Lord be done.’ The Apostle had kept from the obnoxious word as long as he could, but it had to come, and he tells the enraged listeners at last, without circumlocution, that he is the Apostle of the Gentiles, that Jesus has made him so against his will, and that therefore he must do the work appointed him, though his heart-strings crack with seeming to be cold to Israel.
The burst of fury, expressed in gestures which anybody who has ever seen two Easterns quarrelling can understand, looks fitter for a madhouse than an audience of men in their senses. They yelled and tore their garments {and their beards, no doubt}, and clutched handfuls of dust and tossed it in the air, like Shimei cursing David. What a picture of frenzied hate! And what was it all for? Because Gentiles were to be allowed to share in Israel’s privileges. And what were the privileges which they thus jealously monopolised? The favour and protection of the God who, as their own prophets had taught them, was the God of the whole earth, and revealed Him to Israel that Israel might reveal Him to the world.
The less they entered into the true possession of their heritage, the more savagely they resented sharing it with the nations. The more their prerogative became a mere outward thing, the more they snarled at any one who proposed to participate in it. To seek to keep religious blessings to one’s self is a conclusive proof that they are not really possessed. If we have them we shall long to impart them. Formal religionists always dislike missionary enterprise.
The tribune no doubt had been standing silently watching, in his strong, contemptuous Roman way, the paroxysm of rage sweeping over his troublesome charge. Of course he did not understand a word that the culprit had been saying, and could not make out what had produced the outburst. He felt that there was something here that he had not fathomed, and that he must get to the bottom of. It was useless to lay hold of any of these shrieking maniacs and try to get a reasonable word out of them. So he determined to see what he could make of the orator, who had already astonished him by traces of superior education, and was evidently no mere vulgar firebrand or sedition-monger. He might have tried gentler means of extracting the truth than scourging, but that process of ‘examination,’ as it is flatteringly called, was common, and has not been antiquated for so many centuries that we need wonder at this Roman officer using it.
Paul submitted, and was already tied up to some whipping-post, in an attitude which would expose his back to the lash, when he quietly dropped, to the inferior officer detailed to superintend the flogging, the question which fell like a bombshell. Possibly the Apostle had not known what the soldiers were ordered to do with him till he was tied up. We cannot tell why he did not plead his citizenship sooner. But we may remember that at Philippi he did not plead it at all till after the scourging. Why he delayed so long in the present instance, and why he at last spoke the magic words, ‘I am a Roman citizen,’ we cannot say. But we may gather the two lessons that Christ’s servants are often wise in submitting silently to wrongs, and that they are within their rights in availing themselves of legal defences against illegal treatment. Whether silence or protest is the more expedient must be determined in each case by conscience, guided by the sought-for guidance of the enlightening Spirit. The determining consideration should be, Which course will best glorify my Master?
The information brought the tribune in haste to the place where the Apostle was still tied up. The tables were turned indeed. His brief answer, ‘Yea,’ was accepted at once, for to claim the sacred name of Roman falsely would have been too dangerous, and no doubt Paul’s bearing impressed the tribune with a conviction of his truthfulness. A hint of contempt and doubt lies in his remark that he had paid dearly for the franchise, which remark implies, ‘Where did a poor man like you get the money then?’ A shameful trade in selling citizens’ rights was carried on in the degraded days of the Empire by underlings at court, and no doubt the tribune had procured his citizenship in that way. Paul’s answer explains that he was born free, and so was above his questioner.
That discovery put an end to all thought of scourging. Paul was at once liberated, and the tribune, terrified that he might be reported, seeks to repair his error and changes his tactics, retaining Paul for safety in the castle, and summoning the Sanhedrim, to try to find out more of this strange affair through them. The great council of the nation had sunk low indeed when it had to obey the call of a Roman soldier.
Thus once more, as so continually in the Acts, Rome is friendly to the Christian teachers and saves them from Jewish fury. To point out that early protection and benevolent sufferance is one purpose of the whole book. The days of Roman persecution had not yet come. The Empire was favourable to Christianity, not only because its officials were too proud to take interest in petty squabbles between two sects of Jews about their absurd superstitions, but reasons of political wisdom combined with supercilious indifference to bring about this attitude.
The strong hand of Rome, too, if it crushed national independence, also suppressed violence, kept men from flying at each other’s throats, spread peace over wide lands, and made the journeyings of Paul and the planting of the early Christian Churches possible. It was a God-appointed, though an imperfect, and in some aspects, mischievous unity, and prepared the way for that higher form of unity realised in the Church which finally shattered the coarser Empire which had at first sheltered it. The Caesars were doing God’s work when they were following their own lust of empire. They were yoked to Christ’s chariot, though unwitting and unwilling. To them, as truly as to Cyrus, might the divine voice have said, ‘I girded thee, though thou hast not known Me.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv17–21 17-21. After this brief account of his course of…
17-21. After this brief account of his course of persecution and his conversion, he advances to the events which occurred upon his return to Jerusalem, and which led to that peculiar ministry that had excited the hatred of his hearers. (17) " And it came to pass, when I returned to Jerusalem, and was praying in the temple, that I was in a trance, (18) and saw him saying to me, Make haste, and depart quickly out of Jerusalem, for they will not receive your testimony concerning me. (19) And I said, Lord, they know that I was imprisoning and beating in every synagogue those who believe on thee, (20) and when the blood of thy witness, Stephen, was shed, I myself was standing by, and consenting to his death, and guarding the raiment of those who slew him. (21) And he said to me, Depart, for I will send you far hence to the Gentiles. "
By allowing Paul to speak, Lysias expected to learn something about the charges against him, supposing that he would address himself immediately and strictly to a defense. What must have been his surprise, then, to hear him, after asking the people to hear his defense, proceed with a narrative, the bearing of which upon the case was so obscure? It must be confessed that the speech afforded very little of the light that he was seeking; and even to men who are better prepared to understand it than he, it is still a source of astonishment. Here is a man in the hands of a heathen soldiery, with a prison-door opening behind him, and before him a mob thirsting for his blood, whom to appease would save him from prison, and, perhaps, from death, yet appearing to be utterly oblivious to the danger which surrounded him, and though permitted to speak, making not the slightest effort to obtain release. He could most truthfully have denied bringing Greeks into the temple, or speaking improperly of the people, the law, or that holy place; but he was so far elevated above all selfish considerations, that he desired no vindication of himself not involving a vindication of the cause he was pleading. He saw before him a deluded multitude rushing blindly to destruction, and though they were thirsting for his own blood, he pitied them, and resolved to give them light. Under the smart of the bruises they had inflicted on him, and amid their wild outcries, he remembered when he once took part in similar mobs, and the blood of Stephen rose up before his vision. This enabled him to excuse their rage, and, as the vision of Christ glorified, which he had witnessed on the road to Damascus, had changed him from a persecutor to a disciple, he resolved to try its effect upon them. He did not altogether miscalculate its power; for they listened to the whole account of his conversion with profound attention. The narrative demonstrated the divine authority of Jesus, and enabled Paul to assume, as a basis for his further argument, that it was proper to do whatever he might command. He then proceeds to account for his going to the Gentiles. It was not my own choice, for I desired to stay in Jerusalem. But the Lord commanded me in a vision to leave the city. I even remonstrated against his decision, when he peremptorily commanded, "Depart, for I will send you far hence to the Gentiles."
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v17 when I was
when I was
i.e. probably on his first visit to Jerusalem after his conversion.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v17 The Lord’s direct command to Paul:
The Lord’s direct command to Paul:
v. 17. And it came to pass that, when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance;
Read full note →
v. 18. and saw Him saying unto me, Make haste and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning Me.
v. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee;
v. 20. and when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.
v. 21. And He said unto me, Depart; for I will send thee far hence unto the Gentiles.
Paul had intended his last words to win a favorable consideration of his cause, by showing tile Jews that he, who had been a persecutor like themselves, had been changed to a believer and advocate of Jesus of Nazareth by miraculous evidence from heaven. He now wanted to present evidence that his mission among the Gentiles had been determined in the same way, by a direct revelation from heaven, which he, as they well knew, would not have dared to disobey. It had been when he returned to Jerusalem, on his first visit after his conversion, while he was offering prayer in the Temple, that he fell into a trance, was seized with supernatural ecstasy, in which he saw the Lord bidding him hurry and go out of Jerusalem with all speed, since the Jews would not accept his witness concerning the Savior. This account supplements that of chap. 9:29-30, since in that passage the actual personal danger is mentioned, which is here represented as being the Lord’s motive for sending him forth. "May not St. Luke be describing the occurrence in relation to the Jews and the Church, and St. Paul in relation to his own private personal history, St. Luke giving us the outward impulse, St. Paul the inner motive, so that the two causes, the one natural, the other supernatural, are mentioned side by side?" Paul, as he relates, had at that time contradicted the Lord, giving as his reason that the Jews would surely receive the testimony from him of whom they knew that he had made it a practice to throw into prison and to beat the believers in Him in every synagogue; also, that they were familiar with the fact of his having been present and gladly assenting, and even assuming the position of guardian of the witnesses’ clothes, when they shed the blood of Stephen, His witness. But that argument had availed him nothing over against the will of the Lord, for the latter had merely insisted with greater emphasis: Go, will send thee afar to the Gentiles. Before a different audience, and at a different time, this vindication of Paul might have proved acceptable, for they could not gainsay one single argument. But the statement that Paul was sent away from them because they were obstinate and hard-hearted, and that, in his case at least, the Gentiles were preferred to the Jews, that his mission was primarily to the despised heathen, was too much for this audience. It has ever been thus that the full, uncompromising truth of the Word of God, even if additional evidence from history was offered, has been received partly with skepticism, partly with open enmity. The heart of natural man is deceitful above all things and desperately wicked.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv17, 19 Connecting Statement:
Connecting Statement:
Paul begins to tell the crowd about his vision of Jesus.
Read full note →
it happened that
This phrase is used here to mark where the action starts. If your language has a way for doing this, you could consider using it here.
I was given a vision
This can be stated in active form. AT: "I had a vision" or "God gave me a vision" (See: Active or Passive)
I saw him say to me
"I saw Jesus as he said to me"
they will not accept your testimony about me
"those who live in Jerusalem will not believe what you tell them about me"
translationWords
Jerusalem
pray
temple
vision
testimony
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v17 22:17-22 While Paul was praying in the Temple, he…
22:17-22 While Paul was praying in the Temple, he saw a vision of Jesus telling him that the people of Jerusalem would not accept his testimony. The Lord then sent him to the Gentiles. The crowd’s response to this report (22:22-23) proved the point.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.