Exegetical and Hermeneutical Commentary of 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.
14. The God of our fathers, &c.] Ananias spake naturally as one Jew to another. At the commencement of the Christian Church there was no thought of a rupture with Judaism, and nothing is more to be noticed in the Acts than the gradual advance made by the Apostles and their companions in apprehending what the result of their mission would be.
hath chosen thee ] The verb, which is found only in the Acts in the N. T., has the sense of committing a work into anyone’s hands. So Rev. Ver. “ appointed.”
that thou shouldest know his will ] For this reason it is that St Paul so often in the commencement of his Epistles speaks of himself as an Apostle according to the will of God. 1Co 1:1; 2Co 1:1; Eph 1:1; Col 1:1, &c. The whole passage Eph 1:1-11 is a comment on this clause.
and see that Just One ] Rev. Ver. “ see the righteous One,” i.e. Jesus, called “the Holy One and the Just” (Act 3:14) and “the Just One” (Act 7:52), in both which places the R. V. reads “Righteous,” thus connecting all the passages with 1Jn 2:1, “We have an Advocate with the Father, Jesus Christ the righteous.”
and shouldest hear the voice of his mouth ] Rev. Ver. “ a voice from, &c.” In this way Paul was taught of Jesus as the other Apostles.
Fuente: The Cambridge Bible for Schools and Colleges
Shouldest know his will – His will in the plan of salvation, and in regard to your future life.
And see that Just One – The Messiah. See the notes on Act 3:14. As Paul was to be an apostle, and as it was the special office of an apostle to bear witness to the person and deeds of the Lord Jesus (see the notes on Act 1:21-22), it was necessary that he should see him, that thus he might be a competent witness of his resurrection.
Shouldest hear the voice of his mouth – Shouldst hear and obey his commands.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. And see that Just One] The Lord Jesus, called the Just One, in opposition to the Jews, who crucified him as a malefactor: See Clarke on Ac 7:52. This is an additional proof that Jesus Christ did actually appear unto Saul of Tarsus.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The God of our fathers; nothing could please the people better than to hear God so styled; for this they gloried in, above all things, that they and theirs had God to their Father, Joh 8:41. And nothing could better suit St. Pauls purpose, who would not lie under that scandal of endeavouring an apostacy from the Jewish religion, (for the gospel which he preached was but the substance and perfection of the law), or that he served or worshipped any other God than the God of Abraham.
Hath chosen thee; he hath taken thee, as by the hand, and by his wonderful providence brought thee into that condition in which thou art.
See that Just One; Christ is the Holy One, spotless and without blemish; Gods righteous servant, Isa 53:11. But this is here the rather spoken, that he might convince them of their sin in putting our Lord to death: for though he sweetened his speech to them in what he might, he would not flatter them to their destruction; like a skilful surgeon, he would not heal too fast. Now Paul saw Christ with the eye of his mind, it being enlightened to believe in him; and he saw him in his journey also with the eyes of his body. Some read, , not . And then Ananias tells St. Paul, that he was sent to show him that which was just and right in Gods sight; which he, being blinded by his zeal for the law, could not perceive.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. that thou shouldest . . . seethat“the”
Just OnecompareAct 3:14; Act 7:52.
hear the voice of hismouthin order to place him on a level with the other apostles,who had “seen the [risen] Lord.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said, the God of our fathers hath chosen thee,…. From all eternity, in his everlasting purposes and decrees; or “he hath taken thee into his hand”; in order to form, and fit, and qualify him for his service; and may design both his call by grace, and to apostleship. The apostle represents Ananias as speaking of God, as the God of the Jewish fathers, of Abraham, Isaac, and Jacob, to show that the Christian doctrine was not contrary to the faith of the one God of Israel; nor did it introduce any other, or any new deity. The ends of this choice or separation were,
that thou shouldest know his will; his revealed will, concerning the salvation of men by Jesus Christ, which is no other than the Gospel, of which the apostle had been entirely ignorant; for though he knew the will of God, as revealed in the law, or his will of command, yet not spiritually; and he was altogether a stranger, till now, to God’s will, way, and method of saving sinners by Christ, of justifying them by his righteousness, and of pardoning their sins through his blood, and of giving them eternal life by him; and the knowledge of this he came at by the spirit of wisdom and revelation, in consequence of his being chosen and called:
and see that just One: Jesus Christ the righteous, who is both as he is God, and as he is man, and also as he is Mediator, having faithfully discharged his office, and performed his engagements; him the apostle saw, both with the eyes of his body, when he met him in the way, and called unto him, and with the eyes of his understanding beholding his beauty, fulness, and suitableness as a Saviour; the former of these was what many kings, prophets, and righteous men desired: and the latter is what is inseparably connected with eternal life and salvation.
And shouldest hear the voice of his mouth; both his human voice in articulate sounds, when he spoke to him in the Hebrew tongue, as in
Ac 22:7 and the voice of his Gospel, of which he appeared to make him a minister; which is a voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation, and is very powerful when accompanied by the Spirit, and is soul charming, alluring, and comforting.
Fuente: John Gill’s Exposition of the Entire Bible
Hath appointed thee (). First aorist middle indicative of , old verb to put forth into one’s hands, to take into one’s hands beforehand, to plan, propose, determine. In the N.T. only in Acts 3:20; Acts 22:14; Acts 26:16. Three infinitives after this verb of God’s purpose about Paul:
to know (, second aorist active of ) his will,
to see (, second aorist active of ) the Righteous One (cf. 3:14),
to hear (, first aorist active of ) a voice from his mouth.
Fuente: Robertson’s Word Pictures in the New Testament
The God of our fathers – Just One. A conciliatory touch in Paul ‘s speech, mentioning both God and Christ by their Jewish names. Compare ch. Act 3:14; Act 7:52.
Hath chosen [] . See on ch. Act 3:20. Better, as Rev., appointed.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he said, The God of our fathers hath chosen thee,” (ho de eipen ho theos ton pateron hemon proecheirisato se) “Then he, Ananias, said, the God of our fathers (of the Jews in a special way) has already, specially chosen you; He identified himself with his hearers, as worshippers of the God of Abraham, Exo 3:16. The term “chosen” conveys also the idea of pointed out or appointment to a special task, Gal 1:12; 2Ti 1:11.
2) “That thou shouldest know His will,” (gnonai to thelema autou) “To know His high, holy will,” His purpose, Act 9:4-7; To know and do the will of God is the highest good in the life of every man, Eph 5:17; Rom 12:2; 1Th 4:3; 1Th 5:18; Joh 7:17.
3) “And see that Just One,” (kai idein ton dikaion) “And to see (perceive) the Just One,” the righteous one, Jesus Christ, whom he had seen, met on his way to Damascus, in that midday experience. He is called “that Just One” by Stephen, Act 7:52 and by James, Jas 5:6; 1Co 15:8.
4) “And shouldest hear the voice of His mouth.” (kai akousai phonen ek tou stomatos autou) “And has chosen you to hear a voice directly out of His mouth,” which he heard when he was born (again) on the Damascus road, and put him on an equal with other apostles, who saw the Lord, 1Co 15:8; Act 9:4; Act 9:17.
Fuente: Garner-Howes Baptist Commentary
−
14. The God of our fathers. As nothing is more fit to provoke us joyfully to go forward toward God, than when we know that God doth prevent us with his free goodness, that he may call us back from destruction to life; so Ananias beginneth here. God, saith he, hath ordained thee to know his will. For by this means Paul is taught that God had respect unto him at such time as he went astray, and was altogether an enemy to his own salvation; and so God’s predestination doth abolish all preparations which sophisters imagine, as if man did prevent God’s grace by his own free will. In calling him the God of the fathers, he reneweth the remembrance of the promises, that the Jews may know that the new calling of Paul is joined with them, and that those fall not away from the law who pass over unto Christ. Therefore Paul confirmeth that by these words which he avouched before in his own person, that he had not made any departure from the God of Abraham, whom the Jews had in times past worshipped, but that he continueth in the ancient worship which the fathers did use, which he had learned out of the law. −
Wherefore, when the question is about religion, let us learn by the example of Paul, not to imagine any new God, (as the Papists and Mahometans have done, and as all heretics use to do) but let us retain that God who hath revealed himself in times past to the fathers, both by the law, and also by diverse oracles. This is that antiquity wherein we must remain, and not in that whereof the Papists boast in vain, who have invented to themselves a strange God, seeing they have forsaken the lawful fathers. −
The same is to be said at this day of the Jews, whose religion, seeing it disagreeth with the law and the prophets, their God must also be degenerate and feigned. For he who would in times past be called the God of Abraham and of the fathers, appeared at length in the person of his Son, that he may now be called by his own name, − (506) or title, the Father of Christ. Therefore, he which rejecteth the Son hath not the Father, who cannot be separated from him. And Ananias saith, that it cometh to pass, through the free election of God, that the truth of the gospel doth now appear to Paul; whereupon it followeth, that he did not attain unto this by his own industry, which the experience of the thing did also declare. For nothing was more stubborn than Paul until Christ did tame him. And if we desire to know the cause and beginning, Ananias calleth us back unto the counsel of God, whereby he was appointed and ordained; and assuredly it is a more precious thing to know the will of God, than that men can attain unto it by their own industry. − (507) That which Ananias affirmeth of Paul ought to be translated unto all, that the treasure of faith is not common to all; − (508) but it is offered peculiarly to the elect. Furthermore, it appeareth more plainly by the next member what this will of God is. For God spake at sundry times and many ways by his prophets, but last of all, he revealed and made known his will and himself wholly in his Son ( Heb 1:1). −
To see the Just. Seeing all the Greek books − (509) in a manner agree together in the masculine gender, I wonder why Erasmus would rather translate it in the neuter, Which is Just; which sense the readers see to be cold and far let [fetched]. Therefore, I do not doubt but that Just is taken in this place for Christ; and the text runneth very finely − (510) thus, because it followeth immediately after, and hear a voice from his mouth. And it is certain that all the godly and holy men did most of all desire that they might see Christ. Thence flowed that confession of Simeon, −
“
Lord, now lettest thou thy servant depart in peace; because mine eyes have seen thy salvation,” ( Luk 2:29). −
Therefore this seeing, which godly kings and prophets did most earnestly desire, as Christ himself doth witness, ( Luk 10:24) is not without cause extolled as a singular benefit of God. But because the sight of the eyes should profit little or nothing, which we know was to many deadly, he adjoineth the hearing of the voice. Ananias setteth down the cause why God did vouchsafe Paul of so great honor, to wit, that he might be to his Son a public witness; and he doth so prepare him, that he may learn not only for himself alone, − (511) but that he may have so much the more care to profit, because he shall be the teacher of all the whole Church. −
(506) −
“
Proprio elogio,” by the proper title.
(507) −
“
Suo marte,” by their own strength.
(508) −
“
Non esse omnibus promiscue expositum,” is not set before all promiscuously.
(509) −
“
Graeci codices,” the Greek manuscripts.
(510) −
“
Concinne,” elegantly, appositely.
(511) −
“
Privatim,” privately.
Fuente: Calvin’s Complete Commentary
(14) The God of our fathers . . .The report of what was said by Ananias is somewhat fuller than in Act. 9:17, and gives in outline what had been spoken to him by the Lord. It is obviously implied in Act. 9:15-16, that those words were to be reproduced to Saul. We note the recurrence of the same formula in speaking of God that had been used by Stephen (Act. 7:32).
Hath chosen thee.The Greek verb is not that commonly rendered by chosen, and is better translated fore-appointed.
And see that Just One.See Note on Act. 7:52, in reference to the use of this name to designate the Lord Jesus.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“And he said, ‘The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth.’ ”
And Ananias, this pious and respected godly Jew, had told him that the ‘God of our fathers’, the God of Abraham, Isaac and Jacob, the God of Israel, had appointed him to know His will, and to see ‘the Righteous One’, the Messiah, and to hear Him speak to him. For ‘the Righteous One’ see on Act 3:14; Act 7:52.
This is the central point in the chiasmus and thus central in importance, It declares that God has appointed him for a threefold purpose:
1) To know His will. It was a special revelation from God. It was firstly His will that he should follow Jesus Christ, which is now made clear, but the ultimate point is not revealed at this stage. It is finally revealed in Act 22:21. It was His will that he might go to the Gentiles. Those who were listening properly would be waiting to know what it was right to the end. Compare Gal 1:16.
2) To see the Righteous One. He was privileged to see in the glorious light the resurrected, enthroned Lord of glory, the righteous Saviour and Judge. In the Old Testament righteousness and salvation are regularly paralleled. He had beheld the light of the knowledge of the glory of God in the face of Jesus Christ (2Co 4:6)
3) To hear a voice from His mouth. The Lord had now spoken to him, and from the mouth of the Lord he was to receive revelations from God. Compare Act 26:16 ; 2Co 12:1-4; Gal 1:16.
Fuente: Commentary Series on the Bible by Peter Pett
Act 22:14. And see that Just One, Some commentators refer this to a future vision of Christ, and a future commission to be received from him; but it clearly appears from St. Paul’s own narration, that he had already seen him and heard him speak. It seems therefore most natural to refer it to the past, rather than to a future event; though it may possibly include both.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
12 And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there ,
13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him.
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.
Ver. 14. Hath chosen thee ] Gr. hath handled thee beforehand. Beza, “hath designed thee,” Erasmus, “hath prepared thee,” viz by unhorsing and blinding thee. Schola Crucis schola lucis. The school of the cross is the school of light.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 16 is not related, but included, in ch. Act 9:15-19 .
Fuente: Henry Alford’s Greek Testament
14. . . . .] So Peter, ch. Act 3:13 ; Act 5:30 . In ch. Act 9:17 , is the word: this title is given for the Jews .
] So Stephen, ch. Act 7:52 . How forcibly must the whole scene have recalled him , whom presently ( Act 22:20 ) he mentions by name .
Fuente: Henry Alford’s Greek Testament
Act 22:14 . . : again a conciliatory phrase, cf. Act 7:32 , so St. Peter in Act 3:13 , Act 5:30 . .: “hath appointed,” only in Acts in N.T., Act 3:20 , and in Act 26:16 , again used by Paul in narrating his conversion and call. In LXX, cf. Exo 4:13 , Jos 3:12 , 2MMal 3:7 ; 2Ma 8:9 , always with the notion of some one selected for an important duty (Lumby): to which may be added Dan., LXX, Act 3:22 (see H. and R.), cf. note on Act 3:20 . , see on Act 3:14 , and Act 7:52 . . .: “a voice from his mouth,” R.V., so Rhem., as the Apostle heard it at his conversion. . is often used in phrases of a Hebraistic character, so here fitly by Ananias, cf. Act 15:7 .
Fuente: The Expositors Greek Testament by Robertson
chosen = destined. Greek. procheirizomai. Only here and Act 26:16. Not the same as in Act 1:2, &c.
that thou shouldest know = to know. Greek. ginosko. App-132.
will. Greek. thelema. App-102.
see. Greek. eidon. App-133.
that Just One = the Righteous One. Greek. dikaios. App-191. Compare Act 3:14; Act 7:52. 1Jn 2:1. Figure of speech Antonomasia. App-6. Paul was thus led to avoid using any term that would excite his hearers.
shouldest hear = to hear.
the voice of His mouth = His commands. Figure of speech Idioma. App-6. Paul thus received his commission direct from the Lord Himself. Compare Gal 1:1, Gal 1:12.
of = out of. Gr ek. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
14-16 is not related, but included, in ch. Act 9:15-19.
Fuente: The Greek Testament
Act 22:14. , the God of our fathers) ch. Act 3:13, note [a frequent appellation in the Acts above the other books of the New Testament, appropriate to that time, when the promises made to the fathers were being fulfilled].- , hath appointed thee [beforehand]) Ananias affirms that this vision was vouchsafed to Paul as an act of grace, not in wrath.- ) His will, a righteous will, which is set forth in Christ: ch. Act 20:27; Joh 6:38-39.- , to see the Just One) An extraordinary benefit. Christ, who was always just (righteous), is now also altogether exempt even from the sin of others, which had been imposed on Him: Heb 9:28. Since His having gone to the Father, as our Advocate or Paraclete, 1Jn 2:1, we do not now see Him, Joh 16:10 : and yet He was beheld by Paul. Moreover He is the Just One, because He fulfilled all the will of the Father in (by) Himself, and fulfils it in us. This His justice, or righteousness, is the sum of the Gospel, of which Paul is made the witness. Paul also afterwards saw this Just One: Act 22:18, ch. Act 26:16.
Fuente: Gnomon of the New Testament
The God: Act 3:13, Act 5:30, Act 13:17, Act 24:14, Exo 3:13-16, Exo 15:2, 2Ki 21:22, 1Ch 12:17, 1Ch 29:18, 2Ch 28:25, 2Ch 30:19, Ezr 7:27, Dan 2:23
hath: Act 9:15, Jer 1:5, Joh 15:16, Rom 1:1, Gal 1:15, 2Ti 1:1, Tit 1:1
and see: Act 22:18, Act 9:17, Act 26:16, 1Co 9:1, 1Co 15:8
that: Act 3:14, Act 7:52, 2Co 5:21, 1Pe 2:22, 1Jo 2:1
hear: 1Co 11:23, 1Co 15:3, Gal 1:12
Reciprocal: Num 16:5 – even him Mat 6:10 – Thy will Joh 6:29 – This Joh 10:16 – they shall Jam 5:6 – have 1Pe 3:18 – the just 1Jo 2:29 – he is
Fuente: The Treasury of Scripture Knowledge
4
Act 22:14. Saul had to see the Just One in order to be a witness of his resurrection. It was the wisdom of God that Saul should also hear the voice of Jesus, which would add weight to his testimony for the divinity of the risen Christ.
Fuente: Combined Bible Commentary
Act 22:14. The God of our fathers hath chosen thee. Another appeal to Jewish thought. Paul here reproduces what the young man whose name was Saul, heard from the lips of the first martyr Stephen twenty-five years before, when pleading before the Sanhedrim. The whole sentence of Stephen, which was probably reproduced in its entirety by Paul (Luke no doubt abbreviates it), ran thus: The God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob.
And see that Just One. We are here distinctly told by Ananias what hardly appears from Lukes account of the vision, or from either of Pauls own recitals, how in the blinding glory Paul gated on the Divine form of Jesus Christ. Was it not to this appearance of the Risen One that he refers when he writes, Am I not an apostle? . . . have I not seen Jesus Christ our Lord?(1Co 9:1); and Last of all He was seen of me also, as of one born out of due time (1Co 15:8).
That Just One, another reminiscence of Stephens defence before the Sanhedrim. The martyr had spoken of the coming of the Just One. The name The Just One does not appear to have been one of the titles of the expected Messiah, but may have been suggested by Isa 11:4-5. It seems to have been accepted by the Church of Jerusalem; and in 1Jn 2:1, and perhaps in Jas 5:6, we find examples of its application. The memorable use of this name by Pilates wife (Mat 27:19) may have helped to give prominence to it. He who had been condemned as a malefactor was emphatically, above all the sons of men, the Righteous, the Just One.
Fuente: A Popular Commentary on the New Testament
See notes on verse 3
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 14
That Just One; Jesus.
Fuente: Abbott’s Illustrated New Testament
Ananias explained to Paul that it was the God of their fathers who had appeared to Paul (cf. Act 3:14). This title for God is distinctly Jewish. God wanted Paul to know His will, to see the Righteous One (the Messiah, Jesus of Nazareth, Act 22:8), and to receive direct revelation from Him. Ananias also said that God had told him that Paul was to be a witness "to all men" of what Paul had seen and heard. This vindicated Paul’s ministry to Gentiles.
"It is important to remember that Paul in Acts is not the apostle to the Gentiles. He has been sent ’to all persons,’ [Act 22:15] which means both Jews and Gentiles. He is the one through whom the Lord has chosen to realize the divine purpose of including both groups in salvation, as announced already in Luk 2:30-32; Luk 3:6." [Note: Tannehill, 2:280.]