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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Acts Глава 22 서론

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Matthew Henry's Complete Commentary

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In the close of the foregoing chapter we had Paul bound, according to Agabus's prophecy of the hard usage he should receive from the Jews at Jerusalem, yet he had his tongue set at liberty, by the permission the chief captain gave him to speak for himself; and so intent he is upon using that liberty of speech which is allowed him, to the honour of Christ and the service of his interest, that he forgets the bonds he is in, makes no mention of them, but speaks of the great things Christ had done for him with as much ease and cheerfulness as if nothing had been done to ruffle him or put him into disorder. We have here, I. His address to the people, and their attention to it, Ac 22:1,2. II. The account he gives of himself. 1. What a bigoted Jew he had been in the beginning of his time, Ac 22:3-5. 2. How he was miraculously converted and brought over to the faith of Christ, Ac 22:6-11. 3. How he was confirmed and baptized by the ministry of Ananias, Ac 22:12-16. 4. How he was afterwards called, by an immediate warrant from heaven, to be the apostle of the Gentiles, Ac 22:17-21. III. The interruption given him upon this by the rabble, who could not bear to hear any thing said in favour of the Gentiles, and the violent passion they flew into upon it, Ac 22:22,23. IV. Paul's second rescue out of the hands of the rabble, and the further course which the chief captain took to find out the true reason of this mighty clamour against Paul, Ac 22:24,25. V. Paul's pleading his privilege as a Roman citizen, by which he was exempted from this barbarous method of inquisition, Ac 22:26-29. VI. The chief captain's removing the cause into the high priest's court, and Paul's appearing there, Ac 22:30.

Adam Clarke's Commentary and Critical Notes on the Bible

Acts 22 Introduction

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Paul, in his address to the people, gives an account of his birth and education, Acts 21:1-3. His prejudices against Christianity, Acts 21:4, Acts 21:5. And of his miraculous conversion, and call to the apostleship, vv. 6-21. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life, Acts 21:22, Acts 21:23. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture, Acts 21:24-29. The next day the chief captain brings Paul before the chief priests and their council, Acts 21:30.

Meyer's Critical and Exegetical Commentary on the New Testament

Acts 22 Introduction

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CHAPTER 22

Acts 22:1. νυνί] is decided by its attestation. Elz. has νῦν.

Acts 22:2. προσεφώνει] Tisch. Born. read προσφωνεῖ, following D E min. Theoph. Oec. Rightly; the Recepta is a mistaken alteration in accordance with Acts 21:40, from which πρωσεφώνησεν is inserted in G, min.

Acts 22:3. μέν] is wanting in important witnesses; deleted by Lachm. Born. But its non-logical position occasioned the omission.

Acts 22:9. καὶ ἔμφοβοι ἐγένοντο] is wanting in A B H א, min. and several vss. Deleted by Lachm. But the omission is explained by the homoeoteleuton. Had there been interpolation, ἐννεοί from Acts 9:7 would have been used.

Acts 22:12. εὐσεβής] is wanting in A, Vulg. Condemned by Mill. On the other hand, B G H א, and many min. Chrys. Theophyl. have εὐλαβής, which Lachm. and Tisch. read. The omission of the word is to be considered as a mere transcriber’s error; and εὐλαβής is to be preferred, on account of the preponderance of evidence.

Acts 22:16. αὐτοῦ] Elz. has τοῦ Κυρίου, against decisive attestation. An interpretation, for which other witnesses have Ἰησοῦ.

Acts 22:20. Στεφάνον] is wanting only in A, 68, and would fall, were it not so decidedly attested, to be considered an addition. But with this attestation the omission is to be explained by an error in copying (ΣτεφανΟΥ τΟΥ).

After συνευδοχῶν Elz. has τῇ ἀναιρέσει αὐτοῦ, which, however, is wanting in A B D E א, 40, and some vss., and has come in from Acts 8:1 (in opposition to Reiche, nov. descript. Codd. N.T. p. 28).

Acts 22:22. καθῆκεν] Elz. has καθῆκον, supported by Rinck, in opposition to decisive testimony.

Acts 22:23. ἀέρα] D, Syr. Cassiod. have οὐρανόν. Recommended by Griesb., adopted by Born. But the evidence is too weak, and οὐρ. bears the character of a more precise definition of ἀέρα.

Acts 22:24. εἰσάγεσθαι] Elz. has ἄγεσθαι, against greatly preponderating evidence. ΕΙΣ was absorbed by the preceding ΟΣ. εἴπας is to be read instead of εἰπών, according to decisive testimony, with Tisch. and Lachm.

Acts 22:25. προέτειναν] has, among the many variations,

προέτεινεν (Elz.), προετείναντο, προσέτειναν, προσέτεινον, προσέτεινεν,—the strongest attestation. The change of the plural into the singular is explained from the fact that the previous context contains nothing of a number of persons executing the sentence, and therefore ὁ χιλίαρχος was still regarded as the subject.

Acts 22:26. Before τί Elz. has ὅρα, against A B C E א, min. Vulg. and other vss. So also Born., following D G H, min. vss. Chrys. Certainly “vox innocentissima” (Born.), but an addition by way of gloss according to these preponderating witnesses.

Acts 22:30. παρά] Lachm. and Born. read ὑπό, according to A B C E א, min. Theophyl. Oec. The weight of evidence decides for ὑπό.

After ἔλυσεν αὐτ. Elz. has ἀπὸ τ. δεσμῶν. An explanatory addition, against greatly preponderating testimony.

Instead of συνελθεῖν Elz. has ἐλθεῖν, against equally preponderant evidence. How easily might ΣΥΝ be suppressed in consequence of the preceding ΣΕΝ!

πᾶν τὸ συνέδριον] Elz. has ὅλον τὸ συνέδρ. αὐτῶν, against decisive evidence, although defended by Reiche, l.c. p. 28.

The People's New Testament

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Acts Глава 22 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ac 22:1-30.

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Ac 22:1-30.

PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM.

Barnes' Notes on the Bible

Acts 22:1

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Men, brethren, and fathers - This defense was addressed to the Jews, and Paul commenced it with an expression of sincere respect for them. Stephen began his defense with the same form of address. See the notes on Acts 7:2.

My defence - Against the charges brought against me. Those charges were, that he had endeavored to prejudice people everywhere against the Jews, the Law, and the temple, Acts 21:28. In order to meet this charge, Paul stated:

(1) That he was a Jew by birth, and had enjoyed all the advantages of a Jewish education, Acts 22:3;

(2) He recounted the circumstances of his conversion, and the reason why he believed that he was called to preach the gospel, Acts 22:4-16;

(3) He proceeded to state the reasons why he went among the Gentiles, and evidently intended to vindicate his conduct there, Acts 22:17-21; but at this point, at the name Gentiles, his defense was interrupted by the enraged multitude, and he was not permitted to proceed.

What would have been his defense, therefore, had he been suffered to finish it, it is impossible to know with certainty. On another occasion, however, he was permitted to make a similar defense, and perhaps to complete the train of thought which he had purposed to pursue here. See Acts 22.

Adam Clarke's Commentary and Critical Notes on the Bible

Acts 22:1

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Men, brethren, and fathers - A Hebrew form of expression for brethren and fathers: for two classes only are addressed. See the note on Acts 7:2.

Hear ye my defense - Μου της απολογιας, This apology of mine; in this sense the word apology was anciently understood: hence the Apologies of the primitive fathers, i.e. their defenses of the Christian religion. And this is as proper literal meaning; but it is now used only as implying an excuse for improper conduct. That this is an abuse of the term requires no proof.

John Gill's Exposition of the Bible

Acts 22:1

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Men, brethren, and fathers,.... A common form of address used by the Jews; see Acts 7:2 but that the apostle should introduce his speech to these people in this manner, after they had treated him so inhumanly, as to drag him out of the temple, and beat him so unmercifully, is remarkable, and worthy of observation, when they scarcely deserved the name of "men"; and yet he not only gives them this, but calls them "brethren", they being his countrymen and kinsmen according to the flesh; and fathers, there being some among them, who might be men in years, and even members of the sanhedrim, and elders of the people, that were now got among the crowd: this shows how ready the apostle was to put up with affronts, and to forgive injuries done him:

hear ye my defence, which I make now unto you; in opposition to the charges brought against him, of speaking ill of the people of the Jews, the law of Moses, and of the temple, and in order to clear himself of these imputations, and vindicate his character and conduct.