John Chrysostom — Commentary on Scripture

Acts 22:3 · 2 passages

I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

He does not simply say “the law” but “the law of our fathers.” This shows what type of person he had been, someone not ignorant of the law. Now this seems to be said for the benefit of his audience, but in fact, it is an accusation. For what if, with all his knowledge, he had been negligent? What if you have a thorough knowledge of the law but do not fulfill it? You do not love it, then, do you? [Paul] then states plainly that he was a zealot. So after he has delivered a great encomium about himself, he then extends this praise by adding, “just as all of you are today," and thus points out that what they are doing is not just for a human purpose but for their zeal for God. By bestowing this favor on them he also captures their understanding from the beginning.

"I am a man," he says, "which am a Jew:" which thing they liked most of all to hear; "born in Tarsus, a city of Cilicia." That they may not again think him to be of another nation, he adds his religion: "but brought up in this city." He shows how great was his zeal for the worship, inasmuch as having left his native city, which was so great and so remote too, he chose to be brought up here for the Law's sake. See how from the beginning he attached himself to the law. But this he says, not only to defend himself to them, but to show that not by human intent was he led to the preaching of the Gospel, but by a Divine power: else, having been so educated, he would not have suddenly changed. For if indeed he had been one of the common order of men, it might have been reasonable to suspect this: but if he was of the number of those who were most of all bound by the law, it was not likely that he should change lightly, and without strong necessity. But perhaps some one may say: "To have been brought up here proves nothing: for what if thou camest here for the purpose of trading, or for some…

"I am a man," he says, "which am a Jew:" which thing they liked most of all to hear; "born in Tarsus, a city of Cilicia." That they may not again think him to be of another nation, he adds his religion: "but brought up in this city." He shows how great was his zeal for the worship, inasmuch as having left his native city, which was so great and so remote too, he chose to be brought up here for the Law's sake. See how from the beginning he attached himself to the law. But this he says, not only to defend himself to them, but to show that not by human intent was he led to the preaching of the Gospel, but by a Divine power: else, having been so educated, he would not have suddenly changed. For if indeed he had been one of the common order of men, it might have been reasonable to suspect this: but if he was of the number of those who were most of all bound by the law, it was not likely that he should change lightly, and without strong necessity. But perhaps some one may say: "To have been brought up here proves nothing: for what if thou camest here for the purpose of trading, or for some other cause?" Therefore he says, "at the feet of Gamaliel:" and not simply, "by Gamaliel," but "at his feet," showing his perseverance, his assiduity, his zeal for the hearing, and his great reverence for the man. "Taught according to the perfect manner of the law of the fathers." Not simply, "the law," but "the law of the fathers;" showing that he was such from the beginning, and not merely one that knew the Law. All this seems indeed to be spoken on their side, but in fact it told against them, since he, knowing the law, forsook it. "Yes: but what if thou didst indeed know the law accurately, but dost not vindicate it, no, nor love it?" "Being a zealot," he adds: not simply one that knew it. Then, since it was a high encomium he had passed upon himself, he makes it theirs as well as his, adding, "As ye all are this day." For he shows that they act not from any human object, but from zeal for God; gratifying them, and preoccupying their minds, and getting a hold upon them in a way that did no harm.

Acts 22:4 · 2 passages

And I persecuted this way unto the death, binding and delivering into prisons both men and women.

Then he brings forward proofs also, saying, "and I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders." "How does this appear?" As witnesses he brings forward the high-priest himself and the elders. He says indeed, "Being a zealot, as ye:" but he shows by his actions, that he went beyond them. "For I did not wait for an opportunity of seizing them: I both stirred up the priests, and undertook journeys: I did not confine my attacks, as ye did, to men, I extended them to women also: both binding, and casting into prisons both men and women." This testimony is incontrovertible; the unbelief of the Jews is left without excuse. See how many witnesses he brings forward, the elders, the high-priest, and those in the city. Observe his defence, how it is not of cowardly fear for himself, that he pleads, no, but for teaching and indoctrination. For had not the hearers been stones, they would have felt the force of what he was saying. For up to this point he had themselves as…

Then he brings forward proofs also, saying, "and I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders." "How does this appear?" As witnesses he brings forward the high-priest himself and the elders. He says indeed, "Being a zealot, as ye:" but he shows by his actions, that he went beyond them. "For I did not wait for an opportunity of seizing them: I both stirred up the priests, and undertook journeys: I did not confine my attacks, as ye did, to men, I extended them to women also: both binding, and casting into prisons both men and women."

This testimony is incontrovertible; the unbelief of the Jews is left without excuse. See how many witnesses he brings forward, the elders, the high-priest, and those in the city. Observe his defence, how it is not of cowardly fear for himself, that he pleads, no, but for teaching and indoctrination. For had not the hearers been stones, they would have felt the force of what he was saying. For up to this point he had themselves as witnesses.

He brings forward as witnesses the high priest and the elders. On the one hand, [Paul] makes himself their equal when he says, “I being a zealot just as you,” but then he shows through his deeds that he was a greater zealot than they. “I wasn’t waiting around,” he says, “to arrest them, but I was even stirring up the priests and being sent abroad. And I wasn’t after just men, as you are, but I sought out women too, put them in chains and even threw them into prison.” This is irrefutable testimony. His Jewish credentials could not be disputed. Count the witnesses he brings forward: the body of elders, the high priest, those in the city. Note how his defense is not fearful but instructive rather and educational. Had his audience not been stone, they would have given heed to his words.

Acts 22:5 · 2 passages

As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

Did you see how by his very experience in these things [Paul] has taught all of us that he deserved to be judged worthy of kindness from above and to be led to the path of truth? When God in his goodness sees a well-disposed soul led astray through ignorance, he does not disregard that soul or give it up to its own great recklessness, but he shows it all the good things that come from him and fails in nothing that pertains to our salvation, if we make ourselves worthy to reap abundantly the benefit of grace from above, as did that blessed apostle.

The rest, however, was without witnesses: "From whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me." Why then, these very things ought to have been held worthy of credit, from those that went before: otherwise he would not have undergone such a revolution. How if he is only making a fine story of it, say you? Answer me, Why did he suddenly fling away all this zeal? Because he looked for honor? And yet he got just the contrary. But an easy life, perhaps? No, nor that either. Well but something else? Why it is not in the power of thought to invent any other object. So then, leaving it to themselves to draw the inference, he narrates the facts. "As I came nigh," he says, "unto Damascus, about noonday." See how great was the excess of the light. What if he is only making a fine story, say you? Those who were with him are witnesses, who led him b…

The rest, however, was without witnesses: "From whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me." Why then, these very things ought to have been held worthy of credit, from those that went before: otherwise he would not have undergone such a revolution. How if he is only making a fine story of it, say you? Answer me, Why did he suddenly fling away all this zeal? Because he looked for honor? And yet he got just the contrary. But an easy life, perhaps? No, nor that either. Well but something else? Why it is not in the power of thought to invent any other object. So then, leaving it to themselves to draw the inference, he narrates the facts. "As I came nigh," he says, "unto Damascus, about noonday." See how great was the excess of the light. What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light.

Acts 22:7-8

And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?

"And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, Whom thou persecutest." Well is the name of the city (Nazareth) also added, that they might recognize the Person: moreover, the Apostles also spoke thus. And Himself bore witness, that they were persecuting Him.

Acts 22:9

And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me.

"And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me." But in another place he says, "Hearing the voice, but seeing no man." It is not at variance: no, there were two voices, that of Paul and the Lord's voice: in that place, the writer means Paul's voice; as in fact Paul here adds, "The voice of Him that spake unto me. Seeing no man:" he does not say, that they did not see the light: but, "no man," that is, "none speaking." And good reason that it should be so, since it behooved him alone to have that voice vouchsafed unto him. For if indeed they also had heard it, the miracle would not have been so great. Since persons of grosser minds are persuaded more by sight, those saw the light, and were afraid. In fact, neither did the light take so much effect on them, as it did on him: for it even blinded his eyes: by that which befel him, God gave them also an opportunity of recovering their sight, if they had the mind. It seems to me at least, that their not believing was providentially ordered, that they might be unexcept…

"And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me." But in another place he says, "Hearing the voice, but seeing no man." It is not at variance: no, there were two voices, that of Paul and the Lord's voice: in that place, the writer means Paul's voice; as in fact Paul here adds, "The voice of Him that spake unto me. Seeing no man:" he does not say, that they did not see the light: but, "no man," that is, "none speaking." And good reason that it should be so, since it behooved him alone to have that voice vouchsafed unto him. For if indeed they also had heard it, the miracle would not have been so great. Since persons of grosser minds are persuaded more by sight, those saw the light, and were afraid. In fact, neither did the light take so much effect on them, as it did on him: for it even blinded his eyes: by that which befel him, God gave them also an opportunity of recovering their sight, if they had the mind. It seems to me at least, that their not believing was providentially ordered, that they might be unexceptionable witnesses.

Acts 22:10

And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

"And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do." "Enter into the city," it says, "and there it shall be spoken to thee of all that is appointed for thee to do." Lo! again another witness.

Acts 22:11

And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.

"And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus." See how great was the excess of the light.

Acts 22:12-13

And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there,

"And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him." And see how unexceptionable he makes him also. "And one Ananias," he says, "a devout man according to the law," - so far is it from being anything alien! - "having a good report of all the Jews that dwelt there." "And I in the same hour received sight." Then follows the testimony borne by the facts. Observe how it is interwoven, of persons and facts; and the persons, both of their own and of aliens: the priests, the elders, and his fellow-travellers: the facts, what he did and what was done to him: and facts bear witness to facts, not persons only. Then Ananias, an alien; then the fact itself, the recovery of sight; then a great prophecy.

Acts 22:14

And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth.

"And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see That Just One." It is well said, "Of the fathers," to show that they were not Jews, but aliens from the law, and that it was not from zeal for the law that they were acting. "That thou shouldest know His will." Why then His will is this. See how in the form of narrative it is teaching. "And see That Just One, and hear the voice of His mouth." See how high he raises the fact! For the present he says no more than this: if He is Just, they are guilty.

Acts 22:15

For thou shalt be his witness unto all men of what thou hast seen and heard.

"For thou shall be His witness unto all men of what thou hast seen and heard." "And hear the voice of His mouth." See how high he raises the fact! "For thou shall be His witness - for this, because thou wilt not betray the sight and hearing - both of what thou hast seen, and of what thou hast heard:" by means of both the senses he claims his faithfulness - "to all men." For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said. Such witnesses ought we also to be, and not to betray the things we have been entrusted withal: I speak not only of doctrines, but also of the manner of life. For observe: because he had seen, because he had heard, he bears witness to all men, and nothing hindered him. We too bear witness that there is a Resurrection and numberless good things: we are bound to bear witness of this to all men. "Yes, and we do bear witness," you will say, "and do believe." How; when ye act the contrary? Say now: if any one should call himself a Christian, and then having apostatized should hold with the Jews…

"For thou shall be His witness unto all men of what thou hast seen and heard." "And hear the voice of His mouth." See how high he raises the fact! "For thou shall be His witness - for this, because thou wilt not betray the sight and hearing - both of what thou hast seen, and of what thou hast heard:" by means of both the senses he claims his faithfulness - "to all men."

For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said. Such witnesses ought we also to be, and not to betray the things we have been entrusted withal: I speak not only of doctrines, but also of the manner of life.

For observe: because he had seen, because he had heard, he bears witness to all men, and nothing hindered him. We too bear witness that there is a Resurrection and numberless good things: we are bound to bear witness of this to all men. "Yes, and we do bear witness," you will say, "and do believe." How; when ye act the contrary? Say now: if any one should call himself a Christian, and then having apostatized should hold with the Jews, would this testimony suffice? By no means: for men would desire the testimony which is borne by the actions. Just so, if we say that there is a Resurrection and numberless good things, and then despise those things and prefer the things here, who will believe us? Not what we say, but what we do, is what all men look to. "Thou shalt be a witness," it says, "unto all men:" not only to the friendly, but also to the unbelievers: for this is what witnesses are for; not to persuade those who know, but those who know not. Let us be trustworthy witnesses.

Acts 22:16

And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

"And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on His name." Here it is a great thing he has uttered. For he said not, "Be baptized in His name:" but, "calling on the name of Christ." It shows that He is God: since it is not lawful to "call upon" any other, save God. Then he shows also, that he himself was not compelled: for, "I said," says he, "What must I do?" Nothing is left without witness: no; he brings forward the witness of a whole city, seeing they had beheld him led by the hand. But see the prophecy fulfilled. "To all men," it is said. For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said.

Acts 22:17-18

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;

"And when I was come again to Jerusalem," etc. How was it, that being a Jew, and there brought up and taught, he did not stay there? Nor did he abide there, unless he had a mind to furnish numberless occasions against him: everywhere just like an exile, fleeing about from place to place. "While I prayed in the temple," he says, "it came to pass that I was in a trance." To show that it was not simply a phantom of the imagination, therefore "while he prayed" the Lord stood by him. And he shows that it was not from fear of their dangers that he fled, but because they would "not receive" his "testimony."

Acts 22:18

And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me.

Then wherefore did the Providence of God order that he should go thither, and yet the Lord had said, "Get thee out quickly from Jerusalem?" That both their wickedness might be shown and Christ's prophecy made good, that they would not endure to hear him: and so that all might learn that he was ready to suffer all things, and that the event might be for the consolation of those in Judea: for there also the brethren were suffering many grievous evils.

Acts 22:19-20 · 2 passages

And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee:

"And when the blood of Thy martyr Stephen," etc. See where again his discourse terminates, namely, in the forcible main point: that it was he that persecuted, and not only persecuted but killed, nay, had he ten thousand hands would have used them all to kill Stephen. He reminded them of the murderous spirit heinously indulged by him and them. Then of course above all they would not endure him, since this convicted them; and truly the prophecy was having its fulfilment: great the zeal, vehement the accusation, and the Jews themselves witnesses of the truth of Christ!

But why said he "They know I imprisoned?" Not to gainsay Christ, but because he wished to learn this which was so contrary to all reasonable expectation. Christ, however, did not teach him this, but only bade him depart, and he obeys: so obedient is he.

Acts 22:21

And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

See how he thrusts himself into danger. I came, he says, after that vision, "to Jerusalem. I was in a trance," etc. Again, this is without witness: but observe, the witness follows from the result. He said, "They will not receive thy testimony:" they did not receive it. And yet from calculations of reason the surmise should have been this, that they would assuredly receive him. For I was the man that made war upon the Christians: so that they ought to have received him. Here he establishes two things: both that they are without excuse, since they persecuted him contrary to all likelihood or calculation of reason; and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but fore-knowing the things to come.

Acts 22:22

And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.

"And they lifted up their voices," it says, "and said, Away with him: it is not fit that this fellow should live." Nay, ye are the persons not fit to live; not he, who in everything obeys God. The Jews would not endure to hear out all his harangue, but excessively fired by their wrath, they shouted, it says, "Away with him; for it is not fit that he should live."

The words, "I will send thee to the Gentiles," were those at which the Jews took offence. That a word should come from heaven to Paul in the Temple, commanding him to leave the chosen people and the Holy City and go to the uncircumcised heathen, was a statement verging upon blasphemy. This admission they would regard as proof of Paul's apostasy from Moses. It implied that he regarded the heathen as standing upon the same plane as themselves. The thought roused all their native bigotry. Beyond "this word" they would not hear him, nor did they think that one who should so estimate the privileges and character of the Jews as compared with the Gentiles was fit to live.