Exegetical and Hermeneutical Commentary of Acts 22:6
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.
6. about noon ] The time of the day at which the vision occurred is not noticed in chap. 9, but in chap. 26 the Apostle also mentions that it was “at mid-day,” at which time the heavenly brightness must have been very overpowering to shine above the glare of an Eastern sun.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes on Act 9:3-7.
Act 22:6
As I made my journey – As I was on my journey.
About noon – Act 26:13, at mid-day. This circumstance is omitted by Luke in his account in Acts 9: Paul mentions it as being the more remarkable since it occurred at mid-day, to show that he was not deluded by any meteoric or natural appearances, which usually occur at night.
Act 22:11
The glory of that light – The splendor, the intense brilliancy of the light. See this and its effects explained in the notes on Act 9:8.
Fuente: Albert Barnes’ Notes on the Bible
Act 22:6-10
And it came to pass that as I made my journey and was come nigh unto Damascus.
The conversion of Saul
I. Sauls misdirected energy. The immense energy of the man is apparent to us at once.
1. Energy is a splendid trait in any mans character. It is great, and we love what is great. It is a grand thing to look upon the mighty sea, when the waves rise mountains high, and the great ocean breast is stirred with the wild commotion of the storm. There seems to be such Divine energy in it, and our hearts are filled with wonder and with awe as we gaze upon it. It makes us think of God. And it is a grand thing to see in a fellow man something of this great force of doing; a great soul full of active energy. We watch such a man battling his way through the host of opposing forces, overcoming every obstacle, trampling down every difficulty, until he reaches the point towards which he was striving. There is energy, we say; and we admire it from our hearts. We can never admire a man who altogether lacks this force of character; who is idle and listless; who never seems to have a definite object in view; who is never struggling for anything.
2. A distinction must be drawn between lovable energy and unlovable noise and show. Intense energy is often intensely quiet.
3. And so, although it is a splendid thing to have energy of character, it is withal a very dangerous thing.
4. See the unutterable importance for energetic souls of wise and holy guidance during their early years.
5. Think, too, how sad must be the closing days of a man of strong character who has never yielded himself to God.
II. Gods method of converting Sauls misdirected energy. He was converted by–
1. A vision of Jesus (1Co 15:8).
2. Hearing the voice of Jesus.
III. The energetic souls inquiry after his conversion–What shall I do, Lord? (J. Kirk Pike.)
The conversion of Paul: its genuineness
How orderly and exactly does Paul after so many years know how to relate all the circumstances! This is a proof not only that all things occurred when he was in the full possession of his faculties, but also that the grace which befel him made an indelible impression upon him. Certainly he who is snatched from death to life will never forget what the Lord has done. (Apostolic Pastor.)
Suddenly there shone from heaven a great light round about me.—
The heavenly light at Damascus
The bright light it casts upon the paths of our life. It illuminates–
1. The dark ways of sin which we have traversed.
2. The blessed ways of grace by which the Lord has come to us.
3. The Christian ways of duty in which we are to walk in the strength of the Lord. (K. Gerok.)
Pauls vision near Damascus:–
I. The material and external.
1. The great light.
2. The appearance of Jesus Christ.
3. The voice that spoke.
II. The internal and spiritual.
1. The cardinal truth announced–I am Jesus Christ, etc. The solemn remonstrance–Why persecutest thou Me? Paul had certain qualifications to be an excellent persecutor.
(1) Personal respectability.
(2) Learning and youth.
(3) Religious zeal.
III. The appointment to a grand commission. To be–
1. An apostle.
2. A teacher. (Caleb Morris.)
And I fell to the ground and heard a voice saying unto me, Saul, Saul, why persecutest thou Me?—
Sauls conversion
Note–
I. That man is the object of Divine inspection. Though Christ was now in heaven, yet His eye followed Saul. Little did Saul know that He whose name he endeavoured to blot from the earth not only marked his every footstep, but saw his every passing thought and feeling. That God knows all about man individually is obvious–
1. From His omniscience. He who sees all things, see each thing–the minute as well as the vast.
2. From history. Hagar in the wilderness, Jacob at Bethel, Elijah in the cave, and now Saul on his way to Damascus.
3. From the teachings of the Bible (Psa 139:1-24; Pro 15:3; Heb 4:13). This solemn fact should make us serious, circumspect, devout.
II. That Christ is the originator of moral reformation. What now gave the turning point to Pauls life? The manifestation of Christ in the light, the voice, the address. Conversion does not originate with self; nor with the agency of man outside, but always with Christ. It is a resurrection. Who can raise the dead but He? It is a creation. Who can create but He? This fact agrees–
1. With the consciousness of the good. The good everywhere ascribe their goodness to Him. This is the burden of heavens anthem.
2. With the teachings of Scripture. Of His own will begat He us, etc. When it pleased God to reveal His Son in me, etc.
III. That humility is the condition of heavenly communion. Saul heard the voice of Jesus when he had fallen to the ground. Humility implies a deep sense of need, and without that the soul will never open its eye or ear to the Divine. We must take off the shoes from our feet, like Moses–fall to the dust, like Isaiah–smite our breast, like the publican, if we would hear what God has to say. Unto that man will I look who is of a broken spirit, etc.
IV. That union with Christ is the privilege of the good. Why persecutest thou Me? So dear are His disciples to His heart, that their sufferings are His. He bears their infirmities, and carries their sorrows, even in heaven. They are members of His body, and no part can be wounded without quivering to the sensorium (Mat 25:40; Mat 25:45). (D. Thomas, D. D.)
The conversion of Paul,
as reflecting the image of every converted heart.
I. The zeal and striving of the natural heart and the Lords voice. Why persecutest thou Me?
II. The question of the obstinate heart. Who art Thou, Lord? and the Lords answer, I am Jesus whom thou persecutest.
III. The question of the humbled heart. What shall I do, Lord? and the Lords reply, Arise, etc. (Gerlach.)
Conversion
is like, entirely and wholly refitting an old ship, and employing it in the service of a new and better master. By nature, a man is full of vanity, sailing under the colours of the world. Now, when Christ meets a man, and apprehends him in conversion, He takes him off all the ends he had in himself, takes possession of the ship, puts in a new pilot, a new compass, and turns its prow another way; and all the lading the ship contains which He dislikes, He throws overboard, and fills it with a better cargo. (G. S. Bowes, B. A.)
The matchless work of God in conversion
None of the fanciful transformations of which Ovid sang of old could ever rival the matchless work of God when He displays His power upon the human mind. Oh, what a difference between a sinner and a saint! between dead in trespasses and sins, and quickened by Divine grace! If God should speak to Niagara, and bid its floods in their tremendous leap suddenly stand still, that were a trifling demonstration of power compared with the staying of a desperate human will. If He should suddenly speak to the broad Atlantic, and bid it be wrapped in flames, we should not even then see such a manifestation of His greatness as when He commands the human heart, and makes it submissive to His love. (C. H. Spurgeon.)
Conversion, a total change
Conversion is no repairing of the old building; but it takes all down, and erects a new structure. It is not the putting in a patch, or sewing on a list of holiness; but, with the true convert, holiness is woven into all his powers, principles, and practice. The sincere Christian is quite a new fabric–from the foundation to the top stone all new. He is a new man, a new creature. All things are becoming new. Conversion is a deep work, a heart work; it turns all upside down, and makes a man be in a new world. It goes throughout with men–throughout the mind, throughout the members, throughout the motions of the whole life. (R. Alleine.)
The method of conversion
When grace subdues a rebel man, if I may so speak, the citadel first is taken, afterwards the city. It is not as in those great sieges which we have lately watched with such anxious interest. There, approaching with his brigades and cavalry and artillery, man sits down outside the city. He begins the attack from a distance, creeping like a lion to the spring, with trench and parallel and battery, nearer and nearer to the walls. These at length are breached; the gates are blown open; through the deadly gap the red, living tide rolls in. Fighting from bastion to bastion, from street to street, they pass onward to the citadel; and there, giving no quarter, and receiving none, beneath a defiant flag, the rebels, perhaps, stand by their guns, prolonging a desperate resistance. But, when the appointed hour of conversion comes, Christ descends by His spirit into the heart–at once into the heart. The heart won, she fights her way outward from a new heart on to new habits. A change without succeeds the change within. (T. Guthrie, D. D.)
Christ and Saul
I. Heaven and earth are here united in the person of Christ. The Saviour here identifies Himself with the world which He had left, calling Himself by His human name, and associating with it the Galilean village where He lived. The name which was His reproach here has gone with Him to His heavenly throne.
II. Jesus of Nazareth is Lord of heaven. Saul gave Him this title, and He accepts it as His right. Two things especially engendered the conviction that He was Lord while on earth: His miracles (Joh 9:36) and His teaching, both from its matter (Joh 6:38) and manner (Mat 7:29). The miraculous light which shone forth upon Saul, with the rebuke of authority which accompanied it, convinced him of the dignity of the Person who addressed him.
III. Because the Lord of heaven is Jesus of Nazareth, He has a special sympathy with His peoples wrongs. The sympathy of Jesus arises not merely from His having while on earth passed through human suffering: His vital connection with His Church as its Head (Eph 5:23) makes Him now a sharer in their sufferings for Him. Lessons:
1. The powerlessness of death to destroy conscious identity. Christ has passed through death, yet is still Jesus of Nazareth.
2. The place where we have honestly toiled in this world will be remembered by us in the next. The carpenters shop at Nazareth was as much a part of the Saviours education (Heb 5:8) as His after experience. So is the scene of our lowliest work.
3. It is dangerous to harm a Christian, seeing his intimate relation with the Lord of glory.
4. The gentleness of the Saviours reproof of this bitter persecutor may encourage any who mourn over their past opposition. (W. Harris.)
I am Jesus of Nazareth.—
Jesus of Nazareth
This is the name by which our ascended Saviour would be remembered. It contains the gospel of condescension. Nazareth was our Lords early home, and remained His common abode until His personal ministry began. He might well say to startled Saul, I am Jesus of Nazareth, for with no other point on earth had He so close and continued associations. Twenty-one times was He styled Jesus of Nazareth–by His enemies in the garden, and in the Judgment Hall; by the people generally; by His disciples, both during His lifetime and after; by the angels at the sepulchre; by devils; yea, by Himself. We shall find in His name–
I. Precious doctrine.
1. The identity of Jesus. Jesus of Nazareth in heaven was unchanged from what He was below. But when you add to this the ability which He claimed on high to dispense the blessings received of the Father, how does the assurance of His sameness bridge the distance between earth and heaven!
2. The influence of His Nazareth experience upon His present condition. All the things through which He passed have made Him in the skies far different from that before His birth in Bethlehem. Before He was with God, then He was Emmanuel, God with us. Now is He with God and God with us; bringing God near unto each disciple, and bringing every disciple near to God. He had the crowns of creation, of providence, of kingly control, before He wore the crown of thorns; but in the redemption of man Jesus holds the sovereignty. The centre of all worship is a Nazarene, who has been exalted by the Father because of His Nazareth experience.
3. The basis of His work on high is His Nazareth experience. Whilst resting in triumph, He does not forget Nazareth. The least and the lowest are as much His care as the proudest and the most princely. An identity of experience has given a new, deep meaning to the word sympathy. But more, His qualifications, His plea in intercession, is in Nazareth. Our Advocate with the Father: Jesus Christ the righteous, and His righteousness was wrought out in the Nazareth life. Even so His kingly, His prophetical, His sustaining, His comforting offices are based upon this one experience which He sums up in the word Nazareth. Nazareth has long since become a ruin, but it is remembered in heaven.
II. Personal instruction. Doctrine is worthless unless it comes down to life. It is bread; let the poor man eat it. Stop talking about its chemistry. It is a house; the storm overtakes one while the admiring critic is telling about its architecture. Open the door and let the man in to the well-spread table. The true theologian is the living Christian. Here we have–
1. A warning to persecutors. I am Jesus of Nazareth. The wisdom and the hatred of men are this day in league against the Nazarene. An exalted Saviour, Himself maintaining a plea for men, is that which proud unbelief cannot endure. But let such listen. God hath thus exalted Him, and those who oppose Him will find it hard, as Saul did, to kick against the pricks. It will be hard in thy conscience; it will be hard, growingly hard, in thy experience; it will be harder for thee by and by.
2. Great comfort in perplexity. It is a perfect key to every lock of the Dungeon of Despair. It makes a full provision for every anxiety of the Christian. Art thou ignorant?–Jesus of Nazareth is thy Teacher. Art thou weak?–He is thy Strength. Art thou fearful?–He is thy Power. Art thou tempted?–He is thy Defender. Has the hour of death come?–now thou enterest into life. Tell me some want of the soul for which this Nazarene Jesus does not present Himself as a specific!
3. Assurance of our partnership in His triumph. The Head carries with Him the members. Where our Forerunner has entered, there shall everyone who trusts Him and loves Him at last appear. (S. H. Tyng, D. D. , jun.)
A significant voice from heaven
Christ was in heaven when He spoke those words, and they were addressed to Saul on his way to Damascus. Nazareth was the early home of Jesus. Though not born there, yet there He was brought up.
I. That a change of worlds does not destroy the personal identity of man. Christ had died, ascended to heaven, and yet He says, I am Jesus of Nazareth; I am the same Being that was brought up in Nazareth. Sublimely encouraging to us is it that Jesus, who was here on earth, so full of tenderness and love, is the same Jesus now in heaven. Nor does the change of worlds destroy the identity of men. Abraham is the same as when he dwelt in the tents of Mature. A man once, a man forever. Conscious personality will always be preserved. The words suggest–
II. That great natures are never ashamed of their origin, however humble. Jesus of Nazareth! Can any good thing come out of Nazareth? Christ, though amidst the highest aristocracy of the Creator, was not ashamed of His origin.
III. That the meanest spots on earth, when they become the scenes of holy lives, are famous in the universe. I am Jesus of Nazareth. No doubt sainted men talk of the varied scenes of their earthly life in the upper spheres of being. (Homilist.)
And they that were with me saw indeed the light but they heard not the voice (Text in conjunction with Act 9:7).
The sights and sounds of life
The little discrepancy between the occurrence as given by Luke in chap. 9, and as stated by the apostle here, instead of invalidating, confirms the authenticity of the accounts. Identity of statement by two different individuals, after an interval of about twenty-five years, might justly awaken serious suspicion of collusion. You have here two things–
1. A voice heard by all, but understood only by Paul. The voice vibrated on the ears of his companions, and so shocked their nervous system that they fell speechless; but it conveyed no idea. Whereas it conveyed a wonderful message deep into Pauls soul.
2. A light seen by all, but revealing nothing except to Paul. It was mere dazzling brightness. But in that radiance The Lord, even Jesus, appeared unto Paul. Now, this extraordinary circumstance indicates what is common in human life. Everywhere there are men, hearing the same voice, but receiving different impressions; seeing the same lights, but observing different objects. A voice fraught with deep meaning to some, is mere empty sound to others. A light revealing the grandest realities to some, discloses nothing to others.
I. Mens lives in relation to material nature shows this.
1. The lights of nature, to the thoughtless, reveal just what they reveal to the brute, and nothing more. To the superstitious they reveal hosts of unearthly existences, dreaded as demons or worshipped as gods; to the sceptical philosopher nothing but a system of forces, working by its own inherent impulse; to the Christian, a wise and loving Father.
2. The voices of nature convey to some nothing but mere sensation, to others superstitious awe, to others scientific intelligence, to others thoughts from God Himself.
II. Mens lives in relation to human history show this. To some history–
1. Is without any governing law at all. Its social, mercantile, political movements are ascribed only to blind impulse and capricious passions. There is no law seen shaping or systematising the whole.
2. Has only the governing law of human might, viz., that the strong preys upon the weak. The progress and decline of commerce, the rise and fall of empires, the fate of many battles, are all ascribable to superior strength.
3. Is governed exclusively by evil. The devil is absolutely the god of the human world. He is in the schemes of the trader, the thunders of the orator, the edicts of the despot, the craft of the priest, the rage of the warrior.
4. Is governed by the mediatorial plan of God. The restorative purpose of Heaven, as revealed in the Bible, is seen running through the ages, stimulating, shaping, and subordinating all things. Even the bitterest sufferings of humanity are regarded as parturition throes giving birth to a higher order of things.
III. Mens lives in relation to the inspired oracle show this. Ecclesiastical history, theological polemics, religious life, are fraught with illustrations. The sceptic and the believer, the Papist and the Protestant, the Calvinist and the Pelagian, the Socinian and the Trinitarian, the Churchman and the Nonconformist, are examples as to how the same light and voice of the one Book affect different men. What is the articulate voice of God to one is mere hollow sound to another. And what is a light to one is either darkness or stupefying brightness to another.
IV. Mens lives in relation to the gospel ministry show this. The sermon which, as a Divine voice, speaks to the conscience of some, has no meaning to others; or which, as Divine light, flashes moral conviction and reveals Christ to some, is either not seen at all, or regarded as a mere glare of human genius or blaze of human enthusiasm. Conclusion: This subject–
1. Reveals a distinguishing attribute of human nature. Men have the power of hearing and seeing with the soul, which brutes have not. Ezekiel, Isaiah, John, Milton, etc., show what men can see with the organs of the soul. The pure in heart shall see God.
2. Explains the great difference between spiritually and carnally-minded men.
3. Presents an object after which all should strive. Each should get the eyes and ears of the soul quickened so as to see and hear the Divine everywhere. When the servant of Elisha had his eye and ear open, he saw and heard the supernatural. So it will be with us. (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. – 13. As I made my journey, &c.] See the whole of this account, and all the particular circumstances, considered at large in Clarke’s notes on “Ac 9:1“, &c., and the observations at the conclusion of that chapter. See Clarke on Ac 9:43
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As lightning it suddenly encompassed him. But see Act 9:3, and read on; where this history is set down by St. Luke. And here little more can be taken notice of, than some small variety in the expressions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And it came to pass, that as I made my journey,…. And had almost made an end of it:
and was come nigh unto Damascus; about a mile from it, as some say,
about noon; this circumstance is omitted in the account in Ac 9:3 and is mentioned here, not so much to inform what time of day it was, that Saul came to Damascus, as to observe how extraordinary that light must be, which then appeared, as follows:
suddenly there shone from heaven a great light round about me; and not only about him, but those that were with him, Ac 26:13. This must be a great light indeed, to be distinguished at noon, and to be above the brightness of the sun, and to have such effect upon the apostle and his company as it had; Ac 9:3.
Fuente: John Gill’s Exposition of the Entire Bible
And it came to pass ( ). Rather than the common and with the infinitive (), one of the three constructions with () by Luke (Robertson, Grammar, pp. 1042f.), followed by , by finite verb, by subject infinitive as here.
As I made my journey ( ). To me (dative after , happened to me) journeying (participle agreeing with ). See this same idiom in verse 17. Luke uses seventeen times in the gospel and twenty-one in the Acts.
Unto Damascus ( ). Dative after (drawing nigh to).
About noon ( ). Mid () day (), old word, in the N.T. only here and 8:26 which see where it may mean “toward the south.” An item not in ch. 9.
Shone round about me ( ). First aorist active infinitive of , to flash around, in LXX and late Greek, in the N.T. only here and 9:3 which see. Note repetition of .
A great light ( ). Luke’s favourite word (considerable). Accusative of general reference with the infinitive.
Fuente: Robertson’s Word Pictures in the New Testament
About noon. Not mentioned in ch. 9.
Fuente: Vincent’s Word Studies in the New Testament
1) “And it came to pass, that, as I made my journey,” (egeneto de moi poreumeno) “Then it happened to me in journey,” as I traveled to Damascus for this purpose, still journeying, Act 26:12.
2) “And was come nigh unto Damascus about noon,” (kai engizonti te Damasko peri mesembrian) “And as we were drawing near to Damascus, about the middle of the day,” about noontime, Act 9:3; Act 26:12.
3) “Suddenly there shone from heaven a great light round about me.” (eksaiphnes ek tou ouranou periastrapsai phos hikanon pen) “There suddenly shone around me a great, (brilliant) light out of heaven,” Act 9:3; Act 26:13. The light was in brilliance above the Eastern sun; A supernatural brightness is implied by the term glory” used, Act 22:11.
There are three detailed accounts of Paul’s conversion recorded Act 9:1-43; Act 22:1-30; Act 26:1-32.
Fuente: Garner-Howes Baptist Commentary
−
6. And it happened. Because this history was expounded more at large in the ninth chapter, I will only briefly touch those things which were there spoken. But this is peculiar to this present place, that Paul reckoneth up his circumstances, that by them he may prove that he was converted by God. And this is the third member of the sermon; otherwise this change should have been thought to have proceeded of inconstancy, or rashness, or else it should not have been void of some infamy. For nothing is more intolerable than to start aside from the course of godliness which men have once entered; and also not to do that which they are commanded to do. Therefore, lest any man might suspect Paul’s conversion, he proveth by many miracles which he bringeth to light, that God was the author thereof. In the night-season there appear oftentimes lightnings, which come of the hot exhalations of the earth; but this was more strange, that about noon a sudden light did not only appear, but did also compass him about like a lightning, so that through fear thereof he fell from his horse, and lay prostrate upon the ground. Another miracle, in that he heard a voice from heaven; another, in that his companions heard it not as well as he. Also, there follow other things, that, after that he was sent to Damascus, the event is correspondent to the oracle; because Ananias cometh to meet him. Also, in that his sight is restored to him in a moment. −
I fell to the earth. As Paul was puffed up with Pharisaical pride, it was meet that he should be afflicted and thrown down, that he might hear Christ’s voice. He would not have despised God openly, neither durst he refuse the heavenly oracle; yet his mind should never have been framed unto the obedience of faith, if he had continued in his former state; therefore, he is thrown down by violence, that he may learn to humble himself willingly. Furthermore, there is in Christ’s words only a brief reprehension, which serveth to appease the rage of Paul being so cruelly bent. Nevertheless, we have thence an excellent consolation, in that Christ taking upon him the person of all the godly, doth complain that whatsoever injury was done to them was done to him. And as there can no sweeter thing be imagined to lenify the bitterness of persecution, than when we hear that the Son of God doth suffer not only with us, but also in us, so again, the bloody enemies of the gospel, who being now besotted with pride, do mock the miserable Church, shall perceive whom they have wounded. −
Fuente: Calvin’s Complete Commentary
CRITICAL REMARKS
Act. 22:6 begins the second part of the defence (Act. 22:6-16). Was come nigh should be was drawing near. The narration is the same as in Act. 9:3-17 and Act. 26:13-18, with a few points of difference. One of these is the note of timeabout noonthrough which the miracle is more realistically expressed, and the matter of fact placed beyond suspicion of being an evening delusion (Holtzmann). Another is the adjective great () appended to the noun light , which equally excluded the idea of deception.
Act. 22:7. The use of the word ground () (occurring only here), meaning the base or bottom of a thing, for the earth () (Act. 9:4) may suggest the idea that he was travelling in a caravan or riding on horseback.
Act. 22:8. Of Nazareth, or, the Nazarene, is an addition to Lukes account (Act. 9:5).
Act. 22:9. And were afraid (see Act. 9:2) is omitted by the best MSS.
Act. 22:10. What shall I do, Lord?Does not occur in Lukes narration, according to best texts (Act. 9:5), or in Pauls speech before Agrippa (Act. 26:16). Yet this need occasion no difficulty.
Act. 22:11. The cause of his blindness, not stated in the earlier report, is here set down as the glory of that light, which was above the brightness of the sun (Act. 26:13), a point likely to be noted by Paul rather than by Luke.
Act. 22:12. Ananias a devout man.The proper reading is (Lachmann, Westcott and Hort), rather than (Griesbach, Hackett), the former signifying cautious, prudent, circumspect, according to the Law, the latter full of holy fear and reverence. The former occurs only in Lukes writings and in the Hebrews; the latter is used of Cornelius (Act. 10:2; Act. 10:7). (See Cremers Lexicon of New Testament Greek, pp. 394, 548). Luke calls Ananias a disciple (Act. 9:10).
Act. 22:13. I looked up upon him.The verb signifies not merely to look up (Meyer, Wendt), but, as in Act. 9:12; Act. 9:17, to recover sight (Holtzmann). The clause might be translated, I received sight and looked up on or unto him,
Act. 22:14. The God of our fathers.Another conciliatory touch! That just, or, the righteous, One.Compare Act. 3:14, Act. 7:52; 1Pe. 3:18; 1Jn. 2:1.
Act. 22:15 declares the reason why God had revealed Himself to Paul. Compare Act. 9:15, and see Gal. 1:16. All men takes the place of the Gentiles and kings in Lukes account (Act. 9:15)probably dictated by caution. A touch which a late writer, composing an imaginary speech, would most likely have failed to insert.
Act. 22:16. For the name of the Lord the oldest authorities read His name.
HOMILETICAL ANALYSIS.Act. 22:6-16
The Story of Pauls Conversion; or before and in Damascus
I. Before Damascus; or, the interview with Jesus of Nazareth.
1. The circumstantiality of the narration. Different from that of Luke (Act. 9:1-9), the account given by Paul himself bears the stamp of having proceeded from an eyewitness.
(1) Points of resemblance between Pauls account and Lukes may be noted, such as these: the fact that Jesus of Nazareth appeared to the apostle, who recognised Him by His voice (Act. 22:8; Act. 9:4), and by His form (Act. 22:14; Act. 9:7); the locality in which this interview took placeviz., nigh unto Damascus (Act. 22:6; Act. 9:3); the manner in which this manifestation of the risen Christ occurredsuddenly, by the flashing forth of a light from heaven, which struck the apostle to the ground and filled his companions with terror (Act. 22:7; Act. 22:9; Act. 9:4; Act. 9:7); the words addressed by Christ to Paul, with those of Paul to ChristSaul, Saul, why persecutest thou Me? Who art Thou, Lord? I am Jesus, whom thou persecutest. Arise, and go into the city, and it shall be told thee of all things which are appointed for thee to do (Act. 22:7-8; Act. 22:10; Act. 9:4-6); the effect of the interview upon Paul, rendering him blind and requiring him to be led by the hands of his companions into Damascus (Act. 22:11; Act. 9:8).
(2) Points of difference between the two accounts are observable, such as the note of timeabout noon (Act. 22:6); the splendour of the lightgreat (Act. 22:6); the characterisation of Jesus as of Nazareth (Act. 22:8); the statements that while the companions of Paul saw the light they heard not the voice (Act. 22:9), and that what blinded Paul was the glory of that light (Act. 22:11); with the omission of Lukes addendum that Paul was three days without sight, and did neither eat nor drink (Act. 9:9). The differencesall of which are immaterialare obviously suchboth in details added and those omittedas might naturally arise between two reports of which one was given by an eyewitness and the other by a historian.
2. The credibility of the narration.
(1) The only conceivable grounds on which this can be challenged are: the supernatural character of the incident related; the excitable character of the apostle, which caused him, it may be contended, to impose upon himself, and to say he had beheld as external objects what were only illusions of the mind; the varying accounts of the incidents contained in the Acts; and the fact (if it is a fact) that Paul never mentions this incident in his epistles. But the first of these reasons is irrelevant, as it begs the question in debate. The second is only true to this extent, that Paul, by his own confession, had visions and revelations: that Paul was subject to illusions or delusions is not borne out by anything in his character or history. The third may he conceded without admitting that these variations invalidate the substance in which all the three accounts agree. The fourth can hardly be maintained in the face of 1Co. 9:1; 1Co. 15:8; Gal. 1:16; Gal. 1:24; 1Ti. 1:13; but even should Paul have preserved absolute silence in his epistles as to the interview with Christ before Damascus, that silence would not justify an inference that no such interview had occurred.
(2) The arguments which serve to uphold the credibility of the narrative are such as these: the certainty that Paul was converted from Pharisaism to a belief in Jesus Christ, as was attested by the ferocity with which the Jews persecuted him to the end of his careerwhich conversion must have been brought about by some adequate cause; the constancy with which Paul asserted that his conversion was due to having seen the Lord Jesus Christwhich constancy is inexplicable on the hypothesis that Paul was the victim of a diseased imagination; the belief which was entertained by Pauls Christian contemporaries that Christ had appeared to him (Act. 22:14); and the difficulty of discovering any motive for Pauls preaching that Christ had risen if it was not a fact that Christ had appeared to himthe more so as his conversion to Christianity involved him in unparalleled labours and sufferings.
II. In Damascus; or, the interview with Ananias.Here also Pauls account differs from that of Luke in subordinate details, while agreeing with that of Luke in substance.
1. The omissions from the previous narrative.
(1) The residence of Paul in Damascuswith one Judas in the street called Straight (Act. 9:13).
(2) The occupation of Paul while in Judass housepraying, with the vision granted him of Ananias coming to him and placing hands upon his closed eyes (Act. 9:11-12).
(3) The designation of Ananias as a certain disciple (Act. 9:10).
(4) The appearance of the Lord to Ananias in a vision (Act. 9:10).
(5) The commission given to Ananias by the risen Lord (Act. 22:11), with the answer returned by Ananias (Act. 9:13-14), and the Lords response to him (Act. 9:15-16).
(6) The statement that Ananias put his hands on Sauls eyes (Act. 9:17).
(7) The mention of scales as having fallen from Pauls eyes when his sight was restored (Act. 9:18). Not one of these points was of special interest to the audience Paul addressed from the castle stairs, or of any use for the purpose for which Paul addressed them.
2. The additions to the previous narrative.
(1) The character of Ananias, as a devout man according to the Law, and well reported of by all the Jews who dwelt in Damascus (Act. 22:12). This was signally calculated to conciliate Pauls hearers.
(2) The invitation to Paul to arise and be baptised (Act. 22:16). The fact that this invitation proceeded from Ananias was also fitted to disarm the hostility of Pauls enraged countrymen.
3. The variations in the two narratives. These appear chiefly in the address of Ananias to Paul (Act. 22:13-14; Act. 9:17). In particular, the substitution of the God of our fathers as the real author of his conversion, instead of the Lord, even Jesus, was a highly politic stroke in the circumstances in which Paul then stood. So also was the supplanting of the term Gentiles by that of all men. Otherwise the two addresses substantially agree. In none of these omissions, additions, or variations, lie sufficient ground for impeaching the veracity of Pauls account.
Learn
1. That two reports of the same event may differ in details, and yet be both correct.
2. That Pauls conversion indirectly confirms the truth of Christs resurrection.
3. That Paul regarded his Gentile mission as a vocation specially assigned to him from the first.
4. That the instruments which are to be specially useful in the Church must be ordained in heaven.
HINTS AND SUGGESTIONS
Act. 22:6. Great Lights which Shone around Paul.
I. Light upon the person of Jesus.Henceforth Paul knew him to be the Lord of Glory.
II. Light upon the character of the disciples.Henceforth Paul recognised them as intimately bound with and under the protection of Jesus.
III. Light upon the wickedness of his own past career.Henceforth Paul saw that in persecuting the adherents of that way he had been persecuting the risen Redeemer.
IV. Light upon his future work in the world.Henceforth Paul understood he was to witness for Christ unto all men.
Act. 22:7. Christs Question to Saul.Saul, Saul! why persecutest thou Me?
I. What it implied.
1. The continued existence of Jesus Christ.
2. The cognisance by Christ of what was taking place upon the earth.
3. The right of Jesus Christ to interfere with mens actions and bring men themselves to His bar.
II. What it suggested.
1. That Christ was one with His followers upon earth, so that what affected them, in the same manner affected Him.
2. That the infliction of pains and penalties on men for their religious opinions was persecution.
3. That such persecution, as directed against Christs followers, was without justification or excuse.
Act. 22:9. Fighting Against God.
I. The fighting described.How?
1. By resisting His will and persisting in sin contrary to better knowledge and inner conviction (Exo. 5:2).
2. By rejecting His word, and relying upon good works or some other human contrivance for peace of mind and rest of soul (Act. 4:2).
3. By refusing His way, and by murmuring against the dispensations of His providence (Rom. 8:28). Let us nevermore strive against God in this way (Isa. 55:8).
4. By renouncing His work; or, backsliding from His service (Jer. 8:5).
5. By reviling His Spirit, or sinning against the Holy Ghost. Not only resisting His pleadings (Act. 7:51), but actually reviling His works or strivings within (Mat. 12:31-32).
II. The folly denouncedWhy? Why is it folly, or why should we not fight against God?
1. Because of Gods relation to man. Man were nothing at all if God were not his all and in all. Therefore:
(1) As his Creator. Can it be wise for man to strive against his Master and Maker?
(2) As his Benfactor. Shall the force of an army be spent against the base of its supplies? (Jas. 1:17).
(3) As his Redeemer. How can a redeemed soul rebel against its Redeemer?
2. Because of mans relation to God.
(1) As a sinner. It is rash presumption, for it raises still higher the wall of separation from God.
(2) As a son. It is rank ingratitute, for the heavenly Father is the best friend to the children of men.
(3) As a servant. It is infatuation; as well might the clay expect to prevail against the potter, the moth against the mountain, or the lamp against the sun.
(4) As a subject. It is ripe destruction (Job. 9:4; Isa. 45:9; Isa. 27:4).J. G. Boughter.
Act. 22:10. What shall I do, Lord?A question for all.
I. For the sinner.What shall I do, Lord, when thou risest up to judgment and callest me to account for my transgressions? Answer: Only acknowledge thine iniquity and return unto Me.
II. For the anxious.What shall I do, Lord, when my soul is rent and torn by a consciousness of guilt and sin? Answer: Believe on the Lord Jesus Christ and thou shalt be saved.
III. For the pardoned.What shall I do, Lord, seeing Thou in Thy mercy hast redeemed and forgiven me? Answer: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind. Thou shalt glorify God in thy body and thy spirit, which are His. Thou shalt go and work to-day in My vineyard.
IV. For the afflictedWhat shall I do, Lord, when tossed about and tempted? Answer: Thou shalt flee unto Me to hide thee.
V. For the dying.What shall I do, Lord, when my strength faileth; when my earthly house of this tabernacle is being dissolved; when I am summoned to appear before Thy judgment-seat? Answer: Thou shalt put thy trust in Me.
Act. 22:11. The Blinding Glory.
I. The light.It is not common light, nor does it operate in a common way.
1. It is light. A light; the light.
2. It is a great light. It was beyond the brightness of the sun. Noon was to it as midnight.
3. It was a sudden light. It did not slowly dawn. It blazed suddenly, but it remained till Gods purpose was served.
4. It was a spacious light. Not like a star or sun, but a body or globe of light compassing them round about, as on the transfiguration hill (Act. 9:3; Act. 22:6; Act. 26:13).
5. It was a light from heaven. It was from above, not from beneath. The history of that light is the Christology of Scripture. No doubt this visible, physical light is connected with a higher and more spiritual light. The light which patriarchs saw, and Paul saw, was but a symbol of something more gloriousthe light of the knowledge of the glory of God in the face of Jesus Christ.
II. Its effects.The narrative presents several different results in the case of Saul.
1. It blinds. Paul is struck blind. Blinded by light! The light of heaven!
2. It illuminates. It does not blind in order to destroy the vision. It blinds in order to give clearer eyesight.
3. It prostrates. Saul is stricken to the ground. The vision is overwhelming. Man cannot stand before it.
4. It bewilders. It was here in the case of Saul worse than darkness, in the bewilderment produced. He needs now a guide.
5. It guides. We do not see this here, but in Sauls after-history. This is his lamp. From this outward operation on men we learn the inward. For, doubtless, there were both these co-operating in the case of Paul. The first effect of the light of the gospel is often to blind and to strike down. The second is to enlighten, and to lift up, and to heal. It is with Divine light that our dark souls must come into contact. Till this takes place we are still unrenewed; still Sauls, not Pauls. The Lamb is the light thereof.H. Bonar, D.D.
The Glory of That Light.
I. Its supernatural origin. A light from heaven, above the brightness of the sun.
II. Its essential character.The dwelling place of Jehovah, the material symbol of His presence.
III. Its mysterious effects.
1. Eclipsing all natural lights.
2. Blinding all ordinary vision.
3. Imparting inward illumination.
IV. Its permanent duration.Disappearing from the sky, but never withdrawing from the soulshining in and on unto eternal day.
Act. 22:13. The Miracle in the House of Judas.Or, the restoration of Pauls sight, a type of the spiritual miracle of soul-illumination which takes place in the hour of conversion.
I. It proceeded upon one who was antecedently blind.This goes without saying. So does the inward miracle of soul-illumination. Mens souls are naturally darkened.
II. It was wrought by the forth putting of Divine energy.The command of Ananias was really the command of Christ. Only a Divine power can illuminate the darkened souls of men.
III. It came upon him as a free gift from Jesus Christ.Brother Saul! receive thy sight. So is inward soul-illumination all of grace.
IV. It was followed by instantaneous results.In that hour Paul received his sight and looked up. So when God speaks the soul seesnot until.
Act. 22:12-13. Soul-Ministry
I. Should be entrusted only to good men. Like Ananias.
II. Can only rightly be performed by sympathetic hearts, who address their patients as brothers.
III. Should always aim at the translation of such a one in darkness into Gods marvellous light. So Ananias spoke to Saul: Receive thy sight.
IV. Will not fail if undertaken in humble reliance on Christs grace. Paul received his sight and looked up.
Act. 22:14. The Qualifications and Work of the Christian Minister.
I. His qualifications.
1. A knowledge of Gods will.In particular so far as it relates to the salvation of sinful men.
2. A sight of the Righteous One. I.e., a personal acquaintance with Jesus Christ, in His character and saving offices.
3. The hearing of a voice from Christs mouth; i.e., the consciousness of an inward call from Christ as well as a distinct message put into his mouth by Him.
II. His work.
1. Its natureto be a witness for Christ.
2. Its limitation. Of what thou hast seen and heard.
3. Its sphere. Unto all men.
The Righteous One.
I. Descriptive of the character of Christ.See Act. 3:14; Act. 7:52; 1Pe. 3:18; 1Jn. 2:1.
II. Suggestive of the work of Christ.Which was twofold.
1. To bring in an everlasting righteousness (Dan. 9:24; Rom. 3:22; 1Co. 1:30; 2Co. 5:21).
2. To make men inwardly righteous (Rom. 8:4; Eph. 5:9; Php. 1:11).
III. Prophetic of the people of Christ.Who shall eventually be all righteous (Isa. 60:21; 1Pe. 3:12; 1Jn. 3:7; Rev. 22:11).
Voices From the Mouth of Christ.
I. A voice for the unbelieving world.Why persecutest thou Me? (Act. 22:7) All unbelief is a virtual persecution of Christ.
II. A voice for the awakened sinner.Come unto Me and I will give you rest (Mat. 11:28).
III. A voice for the rejoicing believer.Ye shall be a witness for Me (Act. 1:8).
Act. 22:16. The Washing Away of Sin.
I. Effected by faith.By arising and believing.
II. Grounded on the work of Christ.Calling on His name.
III. Symbolised in baptism.Be baptised, and wash away thy sins.
Calling on the Name of the Lord.
I. The significance of the name of the Lord.Points to
1. The personal existence of Jesus Christ.
2. The character of Jesus Christ as revealed in the gospel.
3. The work of Jesus Christ as expressed in His namesLord, Jesus, Christ.
II. The import of calling on that name.Implies
1. Belief in the personal existence of Jesus Christ.
2. Trust in His character as a Divinely exalted Saviour.
3. Reliance on His redeeming work as an all-sufficient ground of acceptance.
III. The result of calling on the Lords name.Salvation.
1. Certain.
2. Full.
3. Free.
4. Final.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) About noon.The special note of the hour is not given in Act. 9:3, and may fairly be taken as characteristic of a personal recollection of the circumstances of the great event.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“And it came about that, as I made my journey, and drew near to Damascus, about noon, suddenly there shone from heaven a great light round about me.”
He described how, as he was making the journey to Damascus around noon, a great light from heaven had shone around him, the light of the Shekinah, the light of God, and yet here as revealed in Jesus Christ. The reference to ‘noon’ (mesembrian) might have been intended to remind the knowledgeable among his hearers of Moses’ words in Deu 28:28-29, ‘The Lord will smite you — with blindness and with astonishment of heart, and you will grope at noonday (mesembrian) —.’ The point was thus that he had been smitten, and blinded and filled with astonishment because he had disobeyed the Lord.
Fuente: Commentary Series on the Bible by Peter Pett
The vision on the way:
v. 6. 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.
v. 7. And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me?
v. 8. And I answered, Who art Thou, Lord? And He said unto me, I am Jesus of Nazareth, whom thou persecutest.
v. 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.
v. 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.
v. 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. The first part of Paul’s address was intended not only to awaken sympathy for himself, but also curiosity as to the reason for his having changed so entirely in his views. The explanation is given in this part, with much vividness and attention to detail. It happened to him, as he had made the journey for which he had obtained credentials from the Jewish authorities, and had come near to the city of Damascus, that about noon, at midday, with the sun in full splendor, there suddenly, without warning, flashed about him a light out of the sky, whose brightness far surpassed that of the sun. He had fallen down to the solid ground, the pavement, of the road, and had heard and understood a voice speaking to him: Saul, Saul, why do you persecute Me? Upon his awe-stricken question as to the identity of the voice, which he himself had ascribed to the Lord, to Jesus, who had appeared to him in the light, he had received this information, that it was Jesus of Nazareth Himself, the One whom he was persecuting in His disciples, that had here appeared to him. His companions had seen the supernatural light, without, however, seeing Jesus, and while they had heard the sound of a voice, they had not understood the words that had been spoken. See chap. 9:3-7. Upon his further timid question as to what he should do now, the Lord had given him directions to arise and go into the city of Damascus, where he would be told concerning everything which had been appointed for him to do. The Lord had arranged all in advance; his entire life and all the vicissitudes of his life had been mapped out by Jesus; his work for the remainder of his life was fully ordered and planned. And the vision, together with the voice, had not been a figment of his own imagination, for the heavenly glory of the light that had enveloped him had made him blind; he could not use his eyes, they refused their service. He had to be led by the hand, his blindness being absolute, by those that were with him, and thus came into the city. Thus the conversion of Paul was effected, and thus the conversion of every person takes place. There is no special inclination, disposition, or propensity in any human being for the faith in Jesus the Savior, but regeneration is entirely a work of the power and mercy of God. God changes the mind of man, who by his own reason and strength cannot believe in Jesus Christ, his Lord, and thus works faith in the Redeemer.
Fuente: The Popular Commentary on the Bible by Kretzmann
Act 22:6-11 . See on Act 9:3-8 . Comp. Act 26:13 ff. ] i.e . of considerable strength. It was a light of glory (Act 22:11 ) dazzling him; more precisely described in Act 26:13 .
Act 22:10 ] what is appointed to thee to do ; by whom, is left entirely undetermined. Jesus, who appeared to him, does not yet express Himself more precisely, but means: by God , Act 22:14 .
Act 22:11 . ] but when I beheld not , when sight failed me; he could not open his eyes, Act 22:13 . Comp. on the absolute , Xen. Mem . iii. 11. 10; 2Ch 20:24 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 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.
Ver. 6. See Trapp on “ Act 9:3 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] On Paul’s conversion and the comparison of the accounts in chapp. 9, 12, and 26, see notes on ch. 9 I have there treated of the discrepancies, real or apparent.
Fuente: Henry Alford’s Greek Testament
Act 22:6 . ., cf. Act 26:12 , not mentioned in 9, note of a personal recollection. : only here in Acts and in Act 9:3 , see note; twice in Luke’s Gospel, only once elsewhere in N.T.; see further on Act 26:12 note, on the three accounts of St. Paul’s Conversion. : so also in Act 9:3 , nowhere else in N.T., see note above, cf. Act 26:13 , (note); the supernatural brightness of the light is implied here in , Act 22:11 .
Fuente: The Expositors Greek Testament by Robertson
Acts
PAUL ON HIS OWN CONVERSION
Act 22:6 – Act 22:16
We follow Paul’s example when we put Jesus’ appearance to him from heaven in a line with His appearances to the disciples on earth. ‘Last of all, He appeared to me also.’ But it does not follow that the appearances are all of the same kind, or that Paul thought that they were. They were all equally real, equally ‘objective,’ equally valid proofs of Jesus’ risen life. On two critical occasions Paul told the story of Jesus’ appearance as his best ‘Apologia.’ ‘I saw and heard Him, and that revolutionised my life, and made me what I am.’ The two accounts are varied, as the hearers were, but the differences are easily reconciled, and the broad facts are the same in both versions, and in Luke’s rendering in Luk 9:1 – Luk 9:62
A favourite theory in some quarters is that Paul’s conversion was not sudden, but that misgivings had been working in him ever since Stephen’s death. Surely that view is clean against facts. Persecuting its adherents to the death is a strange result of dawning belief in ‘this way.’ Paul may be supposed to have known his state of mind as well as a critic nineteen centuries off does, and he had no doubt that he set out from Jerusalem a bitter hater of the convicted impostor Jesus, and stumbled into Damascus a convinced disciple because he had seen and heard Him. That is his account of the matter, which would not have been meddled with if the meddlers had not taken offence at ‘the supernatural element.’ We note the emphasis which Paul puts on the suddenness of the appearance, implying that the light burst all in a moment. A little bit of personal reminiscence comes up in his specifying the time as ‘about noon,’ the brightest hour. He remembers how the light outblazed even the blinding brilliance of a Syrian noontide. He insists too on the fact that his senses were addressed, both eye and ear. He saw the glory of that light, and heard the voice. He does not say here that he saw Jesus, but that he did so is clear from Ananias’ words, ‘to see the Righteous One’ Act 22:14, and from 1Co 15:8 . Further, he makes it very emphatic that the vision was certified as no morbid fancy of his own, but yet was marked as meant for him only, by the double fact that his companions did share in it, but only in part. They did see the light, but not ‘the Righteous One’; they did hear the sound of the voice, but not so as to know what it said. The difference between merely hearing a noise and discerning the sense of the words is probably marked by the construction in the Greek, and is certainly to be understood.
The blaze struck all the company to the ground Act 26:14. Prone on the earth, and probably with closed eyes, their leader heard his own name twice sounded, with appeal, authority, and love in the tones. The startling question which followed not only pierced conscience, and called for a reasonable vindication of his action, but flashed a new light on it as being persecution which struck at this unknown heavenly speaker. So the first thought in Saul’s mind is not about himself or his doings but about the identity of that Speaker. Awe, if not actual worship, is expressed in addressing Him as Lord. Wonder, with perhaps some foreboding of what the answer would be, is audible in the question, ‘Who art Thou?’ Who can imagine the shock of the answer to Saul’s mind? Then the man whom he had thought of as a vile apostate, justly crucified and not risen as his dupes dreamed, lived in heaven, knew him, Saul, and all that he had been doing, was ‘apparelled in celestial light,’ and yet in heavenly glory was so closely identified with these poor people whom he had been hunting to death that to strike them was to hurt Him! A bombshell had burst, shattering the foundation of his fortifications. A deluge had swept away the ground on which he had stood. His whole life was revolutionised. Its most solid elements were dissolved into vapour, and what he had thought misty nonsense was now the solid thing. To find a ‘why’ for his persecuting was impossible, unless he had said what in effect he did say, ‘I did it ignorantly.’ When a man has a glimpse of Jesus exalted to heaven, and is summoned by Him to give a reason for his life of alienation, that life looks very different from what it did, when seen by dimmer light. Clothes are passable by candle-light that look very shabby in sunshine. When Jesus comes to us, His first work is to set us to judge our past, and no man can muster up respectable answers to His question, ‘Why?’ for all sin is unreasonable, and nothing but obedience to Him can vindicate itself in His sight.
Saul threw down his arms at once. His characteristic impetuosity and eagerness to carry out his convictions impelled him to a surrender as complete as his opposition. The test of true belief in the ascended Jesus is to submit the will to Him, to be chiefly desirous of knowing His will, and ready to do it. ‘Who art Thou, Lord?’ should be followed by ‘What shall I do, Lord?’
Blind Saul, led by the hand into the city which he had expected to enter so differently, saw better than ever before. ‘The glory of that light’ blinds us to things seen, but makes us able to see afar off the only realities, the things unseen. Speaking to Jews, as here, Paul described Ananias as a devout adherent of the law, in order to conciliate them and to suggest his great principle that a Christian was not an apostate but a complete Jew. To Agrippa he drops all reference to Ananias as irrelevant, and throws together the words on the road and the commission received through Ananias as equally Christ’s voice. Here he lays stress on his agency in restoring sight, and on his message as including two points-that it was ‘the God of our fathers’ who had ‘appointed’ the vision, and that the purpose of the vision was to make Saul a witness to all men. The bearing of this on the conciliatory aim of the discourse is plain. We note also the precedence given in the statement of the particulars of the vision to ‘knowing his will’-that was the end for which the light and the voice were given. Observe too how the twofold evidence of sense is signalised, both in the reference to seeing the Righteous One and to hearing His voice and in the commission to witness what Saul had seen and heard. The personal knowledge of Jesus, however attained, constitutes the qualification and the obligation to be His witness. And the convincing testimony is when we can say, as we all can say if we are Christ’s, ‘That which we have heard, that which we have seen with our eyes, that . . . declare we unto you.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Act 22:6-11
6″But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, 7and I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ 8And I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 9And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me. 10And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.’ 11But since I could not see because of the brightness of that light, I was led by the hand by those who were with me and came into Damascus.”
Act 22:6 “about noontime” This is an added detail not found in Act 9:3.
Act 22:7 This is a repeat of Act 9:4.
Act 22:8
NASB, NJB”Jesus the Nazarene”
NKJV, NRSV,
TEV”Jesus of Nazareth”
Paul shares his personal testimony three times in Act 9:1-31; Act 26:4-18, but here and Act 26:9 are the only places where he uses this designation. Literally, this is “Jesus the Nazarene.” This is a term of derision in Act 24:5, but a term of prophecy in Mat 2:23. It is possible that it is not a geographical designation, but a Messianic title from “branch” (cf. Isa 11:1; Isa 53:2) from the Hebrew word nser (cf. Jer 23:5; Jer 33:15; Zec 3:8; Zec 6:12). See Special Topic at Act 2:22.
“whom you are persecuting” See full note at Act 9:4.
Act 22:9 “but did not understand the voice” There is no contradiction between the accounts of Paul’s conversion in Act 9:7; Act 22:9. The Greek grammar implies that his companions heard the sound, but did not understand the words. See Act 9:7 for a fuller discussion.
Act 22:10 “all that has been appointed for you” This is a perfect passive indicative. It reflects the words of Jesus to Ananias in Act 9:15-16. Paul had a very specific and difficult mission to accomplish. In several ways Paul’s vision and commission follow that of OT prophets (cf. Isaiah 6; Jeremiah 1; Ezekiel 2-3).
Act 22:11 I think this was the cause of Paul’s “thorn in the flesh.” Some theories regarding Paul’s thorn in the flesh are:
1. early Church Fathers, Luther, and Calvin, say it was spiritual problems with his fallen nature (i.e., “in the flesh”)
2. Chrysostom says it was a problem with persons (cf. Num 33:55; Jdg 2:3)
3. some say it was epilepsy
4. Sir William Ramsay says it was malaria
5. I think it was ophthalmia, a common eye problem (compare Gal 4:13-15; Gal 6:11) exacerbated or caused by this initial blindness on the Damascus road (cf. Acts 9, possibly an OT allusion in Jos 23:13)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
was come nigh = drew near.
unto = to.
noon. Greek. mesembria. Only here and Act 8:26 (south).
suddenly. Greek. exaiphnes. See note on Act 9:3.
shone . . . round. Greek. periastrapto. See note on Act 9:3.
from = out of. Greek. ek. App-104.
heaven = the heaven. See note on Mat 6:9, Mat 6:10.
light. Greek. phos. App-130.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] On Pauls conversion and the comparison of the accounts in chapp. 9, 12, and 26, see notes on ch. 9 I have there treated of the discrepancies, real or apparent.
Fuente: The Greek Testament
Act 22:6. [, to me) It is an excellent thing when any one is able rightly to narrate in detail his own conversion. Many are so won to the Gospel, unless they have been hardened beyond measure, Act 22:19.-V. g.]- , about noon) All things were done in clear day-light.
Fuente: Gnomon of the New Testament
that: It is evident that the apostle considered his extraordinary conversion as a most complete demonstration of the truth of Christianity; and when all the particulars of his education, his previous religious principles, his zeal, his enmity against Christians, and his prospects of secular honours and preferments by persecuting them, are compared with the subsequent part of his life, and the sudden transition from a furious persecutor to a zealous preacher of the gospel, in which he laboured and suffered to the end of his life, and for which he died a martyr, it must convince every candid and impartial person that no rational account can be given of this change, except what he himself assigns; and consequently, if that be true, that Christianity is Divine.
that: Act 9:3-5, Act 26:12
Damascus: Gen 14:15, Gen 15:2, 2Sa 8:6
about: Act 26:13, Isa 24:23, Mat 17:2, Rev 1:16
Reciprocal: Luk 2:9 – and they 1Co 9:1 – have
Fuente: The Treasury of Scripture Knowledge
6
Act 22:6. The original account of Paul’s conversion is in chapter 9, and it is repeated here to show the background of his activities that hadbrought him into conflict with the Jews. He had almost reached Damascus, the destination in the commission authorized by the Sanhedrin, when his progress was halted by a light from heaven over which neither Jews nor Gentiles had any control.
Fuente: Combined Bible Commentary
Act 22:6. And it came to pass. [On the various incidents in the narrative of the miraculous conversion of Paul, see notes on chap. Act 9:3-19. Any additional facts mentioned in this narration of the same events by St. Paul will be noticed here.]
About noon. This note of time does not appear in the former account. A light which could compel attention at such an hour in the full glare of an eastern noon, must be regarded at once as something out of the ordinary course of nature. This mention of the exact time when the Glorious Vision appeared was evidently a personal recollection of the event.
Fuente: A Popular Commentary on the New Testament
Our apostle having related what he was before his conversion in the foregoing verses, in these and the following verses he declares the manner of his conversion, namely, That when he was travelling to Damascus to pursue his persecuting design, a great light shines round about him, upon which he fell to the ground, and heard these words articulately spoken to him: Saul, Saul, why persecutest thou me?
Where observe, That Christ takes the opposition made against his gospel, and the persecution carried on against his members, as done unto himself; it being against his friends, his cause, and interest: as the honour done unto the Head redounds unto the members, so the wrongs and injuries offered to the members, are resented by the Head. Christ said not thus (when upon earth) unto his murderers, Why bind ye me? Why buffet ye me? Why scourge ye me, and crucify me? But now, when his members suffered, he cries out from heaven, Saul, Saul, why persecutest thou me? Lord, thou art more tender of thy body mystical, than thou wast of thy body natural; more sensible of thy members’ sufferings, than of thine own!
Observe next, How ready the apostle was to understand and know, and how desirous to execute and do, the will of God: Who art thou, Lord? and what wilt thou have me to do? We may sooner find fire without heat, than a true convert without operative grace.
Observe farther, Christ’s answer to Paul’s enquiry: Who art thou, Lord; says Paul; I am Jesus of Nazareth, whom thou persecutest, saith Christ.
Where note, That contemned, though not contemptible, name, Jesus of Nazareth, is owned by Christ from heaven.
Mark, he said not, I am Jesus the Son of God, I am Jesus the heir of the world, and Lord of all; but, I am Jesus of Nazareth. He glorieth in that reproach which his enemies cast upon him, Jesus of Nazareth; he owned his name from heaven, to teach his members not to be ashamed of it when reproached by it here on earth.
Observe lastly, The witnesses of Paul’s conversion: The men that were with him, who saw the light but heard not the voice. It is very probable that he had a considerable number of officers with him, to bring both men and women that professed Christianity bound to Jerusalem. These saw the light shining, and heard a confused noise like thunder, but they heard not the articulate, much less the efficacious, voice of Christ, which spake so convincingly to his soul.
Lord, how many are there who come under the preaching of the gospel, that, with Paul’s companions, hear only a confused noise, and empty sound! They do not hear the efficacious voice of Christ, speaking to their hearts with a strong hand, and so remain shut up under the power of unbelief.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 22:6-16. And as I made my journey, &c., about noon For all was done in the face of the sun; suddenly there shone a great light By whatever method God reveals himself to us, we shall have everlasting cause to remember it; especially when he has gone, in any remarkable manner, out of his common way, for this gracious purpose. If so, we should often dwell on the particular circumstance, and be ready, on every proper occasion, to recount these wonders of power and love for the encouragement and instruction of others. See notes on Act 9:3-18, where the substance of this paragraph occurs, and is explained. They that were with me heard not the voice Distinctly, but only a confused noise. And one Ananias, a devout man according to the law A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. The God of our fathers hath chosen thee Ananiass giving God this appellation, the God of our fathers, shows that he was himself a Jew by birth, who observed the law of the fathers, and relied on the promises made to them: that thou shouldest know his will By immediate revelation from himself, Gal 1:12. And see that Just One The Lord Jesus, called the Just, or Righteous One, with a reference to the conduct of the Jews, who crucified him under a pretence of his being a malefactor. This is an additional proof to what we read, Act 9:5, (where see the note,) that Saul did really see Christ, appearing even in a human form; and hear the voice of his mouth And that in such a manner, as to be taught his will immediately from himself. This was a peculiar privilege to which Paul was chosen, namely, to see Christ here on earth, even after his ascension into heaven! Stephen, indeed, saw him at the right hand of God, but Paul saw him standing, as it were, at his right hand. This honour none had but Paul. Be baptized, and wash away thy sins Baptism, administered to real penitents, was intended to be both a means and a seal of pardon. Nor did God ordinarily, in the primitive church, bestow this on any person till he submitted to baptism; and this may explain, in some measure, in what sense baptism may be said to wash away sins, and elsewhere to save. See Act 2:28; 1Pe 3:21.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 3
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Paul next related the events of his conversion and stressed the supernatural revelation God had given him. This revelation accounted for the radical change in his life. This account of Paul’s conversion harmonizes with the other two accounts of it that Luke (Act 9:3-19) and Paul (Act 26:12-18) gave us in Acts. On this occasion, as well as in chapter 26, Paul emphasized features that would have been especially significant to his audience. His listeners were Jewish in chapter 22 and Roman in chapter 26.
As in Act 9:3-6, Paul stressed that his encounter with God was an event that God had initiated. It was not something that Paul or others had sought. Jesus of Nazareth had reached out to him. Therefore Jesus is the Messiah, but He is a risen Messiah. It was this Messiah who had changed Paul’s perspective and understanding. When Paul asked, "Who are you, Lord?" (Act 22:8), he was probably addressing the person speaking to him as God and personal master (cf. Act 9:5). Evidently Paul’s traveling companions heard a voice-like sound, but only Paul understood Jesus’ words (Act 22:9; cf. Act 9:7; Act 26:14; Joh 12:29).