I persecuted this Way even to the death, detaining both men and women and throwing them into prison, Sermons
(1) the scene; (2) the audience; (3) the orator. 1. The scene. Dean Plumptre has the following suggestive note: - "The position was one which raised him (St. Paul) above the people, and the characteristic gesture commanded instant attention. And he spoke, not as they expected, in the Greek, which belonged to one who fraternized with the Gentiles, but in the Hebrew, or Aramaic, which he had studied at the feet of Gamaliel. It was a strange scene for that Feast of Pentecost. The face and form of the speaker may have been seen from time to time by some during his passing visits to Jerusalem; but there must have been many who had not heard him take part in public action since the day when, twenty-five years before, he had kept the garments of those who were stoning Stephen. And now he was there, accused of the selfsame crimes, making his defense before a crowd as wild and frenzied as that of which he had then been the leader." 2. The audience. Notice that it was largely composed of foreign Jews, who were present at the feast; and that those foreign Jews were often more intensely bigoted than the Jerusalem Jews, - they would certainly have more knowledge of St. Paul, and more personally antagonistic feelings against him. Some of them had recognized him, and raised the excitement which nearly led to his death. Show how utterly unreasonable such a mob becomes; no appeal can be made to their intelligence; usually they can only be dispersed by force, or their excitement must be allowed to spend itself and wear itself out. 3. The orator; a weak, frail man, with a personal presence which men called contemptible, but with the natural gift for swaying an audience. As soon as he spoke men were hushed to listen, as they always are when the born orator stands before them. Perhaps St. Paul's gifts as a writer have filled our thought, so that we have not duly recognized what a splendid "command of men" he had in his great gift of speech. The point which he sought to impress on his audience on this occasion was the "sincerity of his Judaism." That was the thing impugned. He was declared to be such an unworthy Jew that he had defiled the temple by bringing an Ephesian Gentile into it. The proper answer was a full declaration of his honest and complete loyalty to Judaism. This he made - I. BY ADDRESSING THEM IN THE HEBREW TONGUE. Not in Gentile Greek. "It might be that he did this simply because they understood it better, but it may have been also because, as the language showed him to be a countryman of their own, they were disposed to think him less guilty than the Asian Jews had represented him to be" (F. Bungener). "One who spoke in Hebrew was not likely to blaspheme the sacred Hebrew books." II. BY ASSURING THEM OF HIS LIFELONG LOYALTY TO HEBREW PRINCIPLES. His birth was unquestionably Jewish. His education was most distinctly Jewish; for he was even educated at Jerusalem, and by their most honored teacher. His Judaism was so sincere and so intense that he had been the most active and energetic persecutor of the Nazarenes. And Ananias, the well-known devout Jew, had brought God's commands to him (ver. 12). III. BY AFFIRMING THAT, IF HE SEEMED TO HAVE TAKEN A NEW LINE, HE HAD ONLY OBEYED JEHOVAH, THE GOD OF THEIR HEBREW FATHERS. This is the point of St. Paul's advance. Jehovah had appeared to him, had given him special directions, and, as a loyal Jew, he could only obey those directions. Jehovah had shown him that Jesus was Messiah. Jehovah had sent him forth on his mission among the Gentiles. He had never dishonored Judaism, never broken with it. He was still the same "born Jew" as ever (ver. 14). - R.T.
The chief captain commanded him to be brought to the castle. I. THE JEWS in their conduct, which necessitated the interference of the chief captain, illustrate —1. The blindness of religious bigotry. They rushed to the conclusion that Paul was not fit to live, in the first instance, with no evidence whatever. They now rushed to the same conclusion against the clearest evidence that could be produced. Thus bigotry works everywhere, in Church and State. Let a man run counter to prevailing prejudices, and he is condemned unheard; and no vindication, however clear and cogent; is allowed to remove the prejudice. 2. The murderousness of religious hatred. Twice within an hour was Paul's life in peril from the men with whom he differed in certain points. Let it be remembered that Paul's attitude was not antagonistic to Judaism; he had simply advanced Christianity beyond the Judaic province. But to have any relations with Gentiles was an unpardonable offence. And differences which have been far removed from hostilities in religion, politics, temperance, and other reforms, have been occasions for aiming poisoned darts at character, business, influence, etc. II. THE ROMAN OFFICER represents — 1. The stern justice which would get at the facts. Lysias, like Gallio, cared neither for the Jews nor for Paul, but, unlike Gallio, he desired that strict justice should be done. Paul had twice created an uproar in a short space — a thing undesirable anywhere to that embodiment of order, a Roman official, but most undesirable in Jerusalem, where inflammable materials always existed in abundance. So if he could get at the facts he might allay the present agitation, and perhaps prevent future disturbances. This is all Christianity wants — a fair field and no favour. 2. The legality which is equitable in its ends bus unfair in its use of means. Three courses were open to the captain —(1) To interrogate Paul and the ringleaders separately.(2) To bring them face to face.(3) To assume Paul's guilt, and extract by torture the occasion of the uproar. This last was the course that Lysias proposed — a course allowable by Roman law in the case of all but Roman citizens, but violating the first principles of law. This has been the course pursued by all classes, and Christian and social reformers have in all ages been victims of it. 3. The officialism which, convicted of illegality, cowers in fear. When the chief captain discovered that he had bound, and nearly scourged, a Roman citizen, he was afraid, as he might well be (ver. 29). And so has many an ecclesiastic and statesman when he has done, or proposed to do, evil that good might come. III. PAUL is an example of — 1. The prudence which quietly bides its time. Instead of angrily protesting, while the clamorous mob sufficiently deafened the soldiery, thereby adding exasperation to confusion, and in vain, Paul waits till the clamour subsides at the sight of preparations for scourging. Then, as soon as there is a lull and he can be heard, he speaks. A lesson of patience and self-possession. Many a man has lost himself and his cause through premature speech or action. 2. The wisdom which discerns when its time is come. Ere the first humiliating lash descended, Paul speaks the word which made the Roman quail. Many have the prudence to wait, but fail to see and seize upon the "time to speak" or act when it comes. How many opportunities for Christian effort or social usefulness are allowed to pass by from the lack of this faculty! 3. The dignity which asserts its rights. There is a time to submit, and that often came to Paul. But now clearly was the time for Christ's sake and his own to stand upon his dignity. And that time comes both to the individual and to the Church. (J. W. Burn.) I. FEAR OF THE PEOPLE MADE THE CHIEF CAPTAIN CRUEL TOWARDS PAUL. Why did the Roman tribune command Paul to be brought into the castle to be scourged? Not because he could have been in any way convinced of his guilt, but because he wished to conciliate the raging mob. Here is base cowardice. The love of right should make the ruler superior to the fear of man.II. FEAR OF THE ROMAN POWER FORCED HIM TO DESIST. While the indignities were being inflicted, Paul, with the heroism of a great man, said, "Is it lawful," etc. From the conversation that took place, three things are observable — 1. Paul's self-command. He speaks without rage or excitement to the bold Roman himself: "Is it lawful," etc. 2. The apostle's civic superiority. Paul was a "freeborn" citizen of Rome, the chief captain a citizen only by purchase. 3. The force of the Roman name. As soon as they heard that Paul was a Roman, the officer and the soldiers recoiled. Conclusion; This incident accords with Roman history. Cicero, against Verres, says, "It is a heinous sin to bind a Roman citizen; it is wickedness to beat him; it is next to parricide to kill him; and what shall I say to crucify him?" (D. Thomas, D. D.) Is it lawful for you to scourge a man that is a Roman? Shortly before James I came to the throne of England, he set up a claim to all the small estates in Cumberland and Westmoreland, on the plea that the "statesmen" were merely the tenants of the Crown. The statesmen met, to the number of two thousand, at Batten Heath, between Kendal and Staveley, where they came to the resolution that "they had won their lands by the sword and were able to hold them by the same." After that meeting no further claim was made.(H. O. Mackey.) Take heed...for this man is a Roman. Christian Age. A man was captured in Cuba, in 1869, by the Spanish troops under suspicious circumstances, and he was condemned to be shot. English by birth and American by naturalisation, the consuls of these two nations interfered for his life, but in vain. The condemned man was brought out to be shot. The soldiers were drawn up in file with loaded guns, when the English and American consuls threw over the man their national flags; the Spanish authorities did not dare to fire upon the Cross of St. George or the Stars and Stripes, and the man was saved. "Take heed," the consuls said, "this man is English, this man is an American." So when a sinner trusts in Christ, and his soul is sprinkled with His precious blood, no power can harm. Christ says to Justice, "Take heed, this man is My brother"; and to the world, and to Satan, and to all the powers of evil, "Take heed, this man is a Christian."(Christian Age.) Paul said, But I was free born. There are two kinds of goodness: that which comes of itself, and that which comes with effort and struggle; goodness born of nature, or made by will. Some people seem to be good by nature. They are free born. Children of a good blood, born in families educated during many generations to be true, just, generous, respectful; the stamp of the race appears in their habits of thought and action. But others are less fortunate. They come from a bad stock, and the poor blood of bad ancestors runs in their veins. They are by nature peevish, egotistical, vain, wilful, irritable, sensual. They are aware of their proclivities; they resist them with heroic courage. They succeed, with immense effort, in conquering this demon in their organisation, and contrive to become moderately good people. With a great sum they purchase this freedom from evil. They are emancipated by their own heroic efforts, and are not the slaves of sin, but have become the freemen of the truth. It is evident that those who have thus emancipated themselves by their own efforts deserve more credit than those who are born with the possession of all sweetnesses and all purities. This is the encouragement for those who find a great deal to contend against in their nature or their circumstances. When the spirit is willing, but the flesh weak; when the law in the member wars against the law of the mind; when some irresistible current seems to be setting you down, away from what is good and right; then remember that you need not despair; that you are not asked to do more than you can, but only what you can; that having little, you are to give diligence gladly to give of that little, and that your reward will be greater if you use your one talent aright, and improve it to the utmost, than those will obtain who, having a great endowment of power and faculty, make little use of it. All this is true; but it will not do to push this truth too far. If one deserves great credit who obtains his moral freedom with a great sum, expending time, effort, self-denial, self-control therein, it is also a great blessing to be free born. I am often asked, "Which kind of goodness is the best and highest, that of nature or that of effort?" If you say that the goodness of struggle is the best, because it has most temptations to conquer, then we must ask what temptations God has to resist? He "is not tempted with evil" at all. Moreover, if we say that that goodness is greatest which has most temptation to resist and most evil to conquer, then it would follow that as we grow better we grow worse. This is absurd. Therefore it follows that, while there is more moral merit in resisting evil, there is more moral beauty in not having any evil to resist. The life and character of Jesus is the best solution of this paradox. If we ask, "Which is the best kind of goodness, that which consists in struggle and effort, or that which comes naturally and easily without struggle?" we find that Jesus had both kinds of goodness in equal and harmonious union. His whole life, on one side, was a struggle and a battle. He was tempted on all points, like as we are; but without sin. Though a son, He learned obedience through the things which He suffered. Yet He was the well-beloved Son, dwelling in the bosom of the Father, pure from all stain of evil. He combined these two forms of goodness perfectly — that of nature and that of effort. This made Him complete and perfect. For though Jesus had this battle, it did not consist in any struggle with evil in Himself. He was born pure and free from stain. He was born of the Holy Spirit. No drop of black blood corrupted His heart. A great prophecy has lain hidden in human hearts from the beginning, of such a being as this. Seeing everywhere among men weakness, ignorance, sin, the human heart has cried out for someone to come who, while being a man like ourselves, should be an example of uncorrupt humanity. God, who made us with this longing and this prophetic hope, sent to us in Jesus Christ its answer and fulfilment. He showed us this one pure soul, in whose life the most searching criticism has never yet found a stain, and yet He was one who had to struggle, as we struggle, suffer as we suffer, resist temptation as we resist it, and whose whole life was not only growth, but also battle; in whom, therefore, we find the fulness of the Godhead by finding the fulness of manhood, since man was made in the image of God. Jesus stands as the central figure in history; the reconciliation of races, creeds, philosophies, and religions; the Son of God in holiness; the Son of man in goodwill and humility. There are, therefore, those two kinds of goodness: the goodness which comes from struggle, and that which comes from nature; but the life of Jesus shows that they are at heart one. This also appears from the fact that each tends to produce the other. The natural growth into good prepares us to struggle for it. Struggle and effort to do right at last consolidate into right habits and tendency. Mr. Darwin says that a long-necked horse by straining upward to get the leaves from the trees may, after a few thousand centuries, have been developed into a giraffe. About this we cannot be certain, but I do not doubt that a bad man after a while may become a good man. The goodness is incomplete which does not unite the virtue which struggles and the sweetness which grows. There are in all our lives a natural happy development, and hours of crisis. With Jesus the development came first, and prepared Him for the final crisis. With others the struggle comes first, and ripens into a calm and assured peace. We are made to inherit or attain both kinds of goodness; we are intended to grow up in all things into Him who is our Head, even Jesus. If He was perfect, He has said to us that we may also become perfect. "Be ye perfect even as your Heavenly Father is perfect." If Jesus is thus far the exception, and if imperfection is thus far the rule, He came to reverse the law and to make that which is now the rule to become the exception. All the New Testament is full of calls and invitations to become like Jesus; to be grafted in Him, and so to produce much fruit; to grow up as He grew up, and to struggle manfully as He struggled, and so to inherit all His life and power; to be heirs with God and joint heirs with Christ, in this, and in all the worlds which are to come.(J. Freeman Clarke.) 1. Are not to be despised by Christians.2. A wrong use of them, however, is worse than contempt for them. 3. There are times when they may be used as weapons of defence. (J. H. Tasson.) Christian Age. Every Christian is free born. Christ hath made him free. The new birth is a birth into freedom, freedom from sin, freedom from fear, freedom in love and in the truth, freedom in action as the natural outflowing of his soul, and yet at the beginning he has attained this freedom only in part. It. Independence Hall at Philadelphia there is the bell which in 1776 first rang out to the citizens who were awaiting the action of Congress, then sitting with closed doors, that the Declaration of Independence had been decided upon. Fifteen years before this, that bell was cast with these words upon it, "Proclaim liberty to all the land and to all the inhabitants thereof" (Leviticus 25:15). Fifteen long years it rang — rang the hope of liberty, rang the prophecy of liberty; but at length it rang out liberty attained and the prophecy was fulfilled. So every Christian has liberty inwrought upon his soul at his new birth — partly a fact and partly a prophecy, but a prophecy becoming fulfilled; and at length, when the truth has done its work, no longer in prophecy but in reality shall the Christian know the glorious liberty of the sons of God.(Christian Age.). People Ananias, Gamaliel, Paul, Saul, StephenPlaces Cilicia, Damascus, Jerusalem, Nazareth, TarsusTopics Arresting, Attacks, Binding, Continually, Death, Delivering, Faith, Followers, Persecuted, Prison, Prisons, Putting, Taking, Throwing, WomenOutline 1. Paul declares how he was converted to the faith,17. and called to his apostleship. 22. At the very mentioning of the Gentiles the people exclaim on him. 24. He would have been scourged; 25. but claiming the privilege of a Roman, he escapes. Dictionary of Bible Themes Acts 22:4 4020 life, of faith 5944 self-defence Library Rome Protects Paul'And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the Temple, I was in a trance; 18. And saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning Me. 19. And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on Thee: 20. And when the blood of Thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them … Alexander Maclaren—Expositions of Holy Scripture: The Acts Paul on his Own Conversion Being Easily Entreated Some Scriptures for Daily Practise. What is God's Will? Beyond the Brightness of the Sun Early Life the Place of Paul +The Man Jerusalem to Rome Jesus the Guest of Martha and Mary. From Antioch to the Destruction of Jerusalem. Divine Calls. Baptism, a Divinely Appointed Means of Grace. Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion. The Prodigal Son. Of the Prerogatives which the Elect Shall Enjoy in Heaven. How to Make Use of Christ for Cleansing of us from Our Daily Spots. The Nature of Justification The Birth of Jesus Proclaimed by Angels to the Shepherds. The Lord of Glory. Of Baptism. The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering. Links Acts 22:4 NIVActs 22:4 NLT Acts 22:4 ESV Acts 22:4 NASB Acts 22:4 KJV Acts 22:4 Bible Apps Acts 22:4 Parallel Acts 22:4 Biblia Paralela Acts 22:4 Chinese Bible Acts 22:4 French Bible Acts 22:4 German Bible Acts 22:4 Commentaries Bible Hub |
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