Act 22:19-24, 2Cor 11:24-25 | Barnes | STEP | Verse 19. And I said, Lord . This shows that it was the Lord Jesus, whom Paul saw in a trance in the temple. The term Lord is usually applied to him in the Acts. . They know . Christians know; and they will therefore be not likely to receive to their fellowship their former enemy and persecutor. Beat in every synagogue . Beating, or scourging, was often done in the synagogue. . Comp. . It was customary for those who were converted to Christianity still to meet with the Jews in their synagogues, and to join with them in their worship. (i) "they know"

Acts 22:19-24

Verse 19. And I said, Lord. This shows that it was the Lord Jesus, whom Paul saw in a trance in the temple. The term Lord is usually applied to him in the Acts. Acts 1:24.

They know. Christians know; and they will therefore be not likely to receive to their fellowship their former enemy and persecutor.

Beat in every synagogue. Beating, or scourging, was often done in the synagogue. Mt 10:17. Comp. Acts 26:11. It was customary for those who were converted to Christianity still to meet with the Jews in their synagogues, and to join with them in their worship.

(i) "they know" Acts 22:4 Verse 20. The blood of thy martyr Stephen was shed. Acts 7:58; Acts 8:1.

I also was standing by. Acts 7:58.

And consenting unto his death. Acts 8:1.

And kept the raiment. The outer robes or garments which were usually laid aside, when they engaged in running or labour. Acts 7:58. All this showed, that though Paul was not engaged in stoning Stephen, yet he was with them in spirit, and fully accorded with what they did. These circumstances are mentioned here by him, as reasons why he knew that he would not be received by Christians as one of their number, and why it was necessary, therefore, for him to turn to the Gentile world.

(+) "martyr" "witness" (k) "I also" Acts 7:58 (l) "consenting" Acts 8:1 (++) "raiment" "mantles" (&) "slew" "killed" Verse 21. And he said unto me, Depart. Because the Christians at Jerusalem would not receive him.

Far hence. Paul travelled far in the heathen nations. A large part of his time in the ministry was spent in remote countries, and in the most distant regions then known. Rom 15:19.

(m) "I will" Acts 13:2,47, Rom 1:5, 11:13, 15:16, Gal 2:7,8, Eph 3:7,8 1Timm 2:7 Verse 22. And they gave him audience. They heard him patiently.

Unto this word. The word Gentiles.

Away with such a fellow. Greek, Take such a man from the earth; i.e., put him to death. It is language of strong indignation and abhorrence. The reasons of their indignation were not that they supposed that the Gentiles could not be brought into covenant with God, for they would themselves compass sea and land to make one proselyte; but they were,

(1.) that they believed that Paul taught that they might be saved without conforming to the law of Moses; and,

(2.) his speech implied that the Jews were more hardened than the Gentiles, and that he had a greater prospect of success in bringing them to God than he had in regard to the Jews.

(%) "lifted up" "raised" (n) "it is not fit" Acts 25:24 Verse 23. Cast off their clothes. Their outer garments. Probably they did it now intending to stone him, Acts 7:58.

And threw dust into the air. As expressive of their abhorrence and indignation. This was a striking exhibition of rage and vindictive malice. Paul was guarded by Roman soldiers, so that they could not injure him; and their only way of expressing their wrath was by menaces and threats, and by these tokens of furious indignation. Thus Shimei expressed his indignation against David by cursing him, and throwing stones at him, and casting dust, 2Sam 16:13.

(++) "clothes" "mantles" Verse 24. The castle. The tower of Antonia. He would be there removed entirely from the wrath of the Jews.

Should be examined. ανεταζεσθαι. The word examine with us commonly means to inquire, to question, to search for, or to look carefully into a subject. The word here used is commonly applied to metals, whose nature is tested or examined by fire; and then it means to subject to torture or torments, in order to extort a confession, where persons were accused of crime. It was often resorted to among the ancients. The usual mode has been by the rack; but various kinds of torments have been invented in order to extort confessions of guilt from those who were accused. The whole practice has been one of the most flagrant violations of justice, and one of the foulest blots on human nature. In this case, the tribune saw that Paul was accused violently by the Jews; he was ignorant of the Hebrew language, and had not probably understood the address of Paul; he supposed from the extraordinary excitement that Paul must have been guilty of some flagrant offence, and he therefore resolved to subject him to torture, to extort from him a confession.

By scourging. By the scourge or whip. Comp. Heb 11:36. This was one mode of torture, in order to extort a secret from those who were accused. (**) "chief captain" "Commander"

2 Corinthians 11:24-25

Verse 24. Of the Jews, etc. On this verse and the following verse it is of importance to make a few remarks preliminary to the explanation of the phrases.

(1.) It is admitted that the particulars here referred to cannot be extracted out of the Acts of the Apostles. A few can be identified, but there are many more trims referred to here than are specified there.

(2.) This proves that this epistle was not framed from the history, but that they are written independently of one another.--Paley.

(3.) Yet they are not inconsistent one with the other. For there is no article in the enumeration here which is contradicted by the history; and the history, though silent with respect to many of these transactions, has left space enough to suppose that they may have occurred.

(a.) There is no contradiction between the accounts. Where it is said by Paul that he was thrice beaten with rods, though in the Acts but one beating is mentioned, yet there is no contradiction. It is only the omission to record all that occurred to Paul. But had the history, says Paley, contained an account of four beatings with rods, while Paul mentions here but three, there would have been a contradiction. And so of the other particulars.

(b.) Though the Acts of the Apostles be silent concerning many of the instances referred to, yet that silence may be accounted for on the plan and design of the history. The date of the epistle synchronizes with the beginning of the twentieth chapter of the Acts. The part, therefore, which precedes the twentieth chapter, is the only place in which can be found any notice of the transactions to which Paul here refers. And it is evident from the Acts that the author of that history was not with Paul until his departure from Troas, as related in Acts 16:10. Acts 16:10. From that time Luke attended Paul in his travels. From that period to the time when this epistle was written, occupies but four chapters of the history; and it is here, if anywhere, that we are to look for the minute account of the life of Paul. But here much may have occurred to Paul before Luke joined him. And as it was the design of Luke to give an account of Paul mainly after he joined him, it is not to be wondered at that many things may have been omitted of his previous life.

(c.) The period of time after the conversion of Paul to the time when Luke joined him at Troas is very succinctly given. That period embraced sixteen years, and is comprised in a few chapters. Yet in that time Paul was constantly travelling. He went to Arabia, returned to Damascus, went to Jerusalem, and then to Tarsus; and from Tarsus to Antioch, and thence to Cyprus, and then through Asia Minor, etc. In this time he must have made many voyages, and been exposed to many perils. Yet all this is comprised in a few chapters, and a considerable portion of them is occupied with an account of public discourses. In that period of sixteen years, therefore, there was ample opportunity for all the occurrences which are here referred to by Paul. See Paley's Horae Paulinae on 2 Cor., No. ix.

(d.) I may add, that from the account which follows the time when Luke joined him at Troas, (from Acts 16:10,) it is altogether probable that he had endured much before. After that time there is mention of just such transactions of scourging, stoning, etc., as are here specified, and it is altogether probable that he had been called to suffer them before. When Paul says "of the Jews," etc., he refers to this because this was a Jewish mode of punishment. It was usual with them to inflict but thirty-nine blows. The Gentiles were not limited by law in the number which they inflicted.

Five times. This was doubtless in their synagogues, and before their courts of justice. They had not the power of capital punishment, but they had the power of inflicting minor punishments. And though the instances are not specified by Luke in the Acts, yet the statement here by Paul has every degree of probability. We know that he often preached in their synagogues, (Acts 9:20, 13:5,14,15, 14:1, 17:17, 18:4); and nothing is more probable than that they would be enraged against him, and would vent their malice in every way possible. They regarded him as an apostate, and a ringleader of the Nazarenes, and they would not fail to inflict on him the severest punishment which they were permitted to.

Forty stripes save one. The word stripes does not occur in the original, but is necessarily understood. The law of Moses (De 25:3;) expressly limited the number of stripes that might be inflicted to forty. In no case might this number be exceeded. This was a humane provision, and one that was not found among the heathen, who inflicted any number of blows at discretion. Unhappily, it is not observed among professedly Christian nations where the practice of whipping prevails; and particularly in slave countries, where the master inflicts any number of blows at his pleasure. In practice among the Hebrews, the number of blows inflicted was, in fact, limited to thirty-nine, lest, by any accident in counting, the criminal should receive more than the number prescribed in the law. There was another reason still for limiting it to thirty-nine. They usually made use of a scourge with three thongs, and this was struck thirteen times. That it was usual to inflict but thirty-nine lashes is apparent from Josephus, Ant. book iv. chap. viii. & 21.

(d) "save once" De 25:3 Verse 25. Thrice was I beaten with rods. In the Acts of the Apostles there is mention made of his being beaten in this manner but once before the time when this epistle was written. That occurred at Philippi, Acts 16:22,23. But there is no reason to doubt that it was more frequently done. This was a frequent mode of punishment among the ancient nations; and as Paul was often persecuted, he would be naturally subjected to this shameful punishment.

Once was I stoned. This was the usual mode of punishment among the Jews for blasphemy. The instance referred to here occurred at Lystra, Acts 14:19. Paley (Horae Paulinae) has remarked that this, when confronted with the history, furnished the nearest approach to a contradiction, without a contradiction being actually incurred, that he ever had met with. The history (Acts 14:19) contains but one account of his being actually stoned. But prior to this, (Acts 14:5,) it mentions that "an assault was made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully and to stone them, but they were aware of it, and fled to Lystra and Derbe." "Now," Paley remarks, "had the assault been completed; had the history related that a stone was thrown, as it relates that preparations were made both by Jews and Gentiles to stone Paul and his companions; or even had the account of this transaction stopped without going on to inform us that Paul and his companions were aware of their danger and fled, a contradiction between the history and the epistle would have ensued. Truth is necessarily consistent; but it is scarcely possible that independent accounts, not having truth to guide them, should thus advance to the very brink of contradiction without falling into it."

Thrice I suffered shipwreck. On what occasions, or where, is now unknown, as these instances are not referred to in the Acts of the Apostles. The instance of shipwreck recorded there, (Acts 27,) which occurred when on his way to Rome, happened after this epistle was written, and should not be supposed to be one of the instances referred to here. Paul made many voyages in going from Jerusalem to Tarsus, and to Antioch, and to various parts of Asia Minor, and to Cyprus; and shipwrecks in those seas were by no means such unusual occurrences as to render this account improbable.

A night and a day, etc. The word here used (νυχθημερον) denotes a complete natural day, or twenty-four hours.

In the deep. To what this refers we do not now certainly know. It is probable, however, that Paul refers to some period when, having been shipwrecked, he was saved by supporting himself on a plank or fragment of the vessel until he obtained relief. Such a situation is one of great peril, and he mentions it, therefore, among the trials which he had endured. The supposition of some commentators, that he spent his time on some rock in the deep; or of others, that this means some deep dungeon; or of others, that he was swallowed by a whale, like Jonah, shows the extent to which the fancy is often indulged in interpreting the Bible.

(e) "with rods" Acts 16:22 (f) "stoned" Acts 14:19 (g) "night and a day" Acts 27