Acts 22.
The captain permitting Paul to speak to the people, the apostle relates the story of his conversion, then that which brings to light his submission to the superstitions of the Jewish Christians. This was the result of personal amiability, grace, and condescension to his brethren, but not of the direction and power of the Holy Spirit. His position was a false one; and in a false position it is impossible to do well. Though the grace of God may support, and sustain those so placed, yet the Holy Spirit cannot act in free power by their means. It is in sovereignty that He acts, and the instrument is like blind Samson, the power exercised being the end of his own career, as well as that of his enemies.
What is seen clearly in Paul is the absence of this power. The Lord’s grace was always there. Thus, what he did in the temple was the effect of the counsels of the elders, not of the direction of the Spirit.
Captured now by the captain, he is allowed to speak to the people. As Paul addresses them in their own language, they listen in silence, while he relates the story of his conversion, of the revelation he had had of the glory of Christ, as well as that given to Ananias, a devout Jew. The moment he reaches the cardinal point of his discourse, however, the fury of the audience breaks out with a violence which the presence of the captain and soldiers cannot check. “I will send thee far hence unto the Gentiles...And then lifted up their voices, and said, Away with such a fellow from the earth” (Acts 22:21-2221And he said unto me, Depart: for I will send thee far hence unto the Gentiles. 22And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. (Acts 22:21‑22)). It was precisely what the Lord had said to him, “They will not receive thy testimony concerning Me.” What then was he doing at Jerusalem? The word that had sent him away from Jerusalem on his glorious mission is fulfilled when he re-enters it, to the ruin of his work, making him once more a Jew, bound by the law.
Like Jesus, Paul is condemned on account of the truth of his mission; but in the apostle’s case, in a position that contradicted the mission itself. But the Jews complete their sin by rejecting, and giving up to the Gentiles, the grace offered to them. The word that raised the tumult was also the occasion of his imprisonment among the Romans. This was the proof, that as an apostle he had nothing to do at Jerusalem. He loved his people, and that deeply; for he had returned to Jerusalem, in spite of all that had been said to him. Desiring to bear witness there, he had reasoned with the Lord; but the Lord had replied that he ought not to go there. He excuses himself to the Jews, without doubt; but if they would not receive his testimony, what was the necessity of saying that the Lord had sent him? This discourse is the main point of the apostle’s history, on which all the rest depends.
Paul justifies himself before the Jews, declaring how like themselves, he had persecuted the Christians even unto death, and that they and the high priest were witnesses of it. Then he relates how all had been changed by the appearing of the Lord in glory, who had declared Himself as Jesus, and shown him how, in persecuting the Christians, he was persecuting the Lord Himself; and lastly the part that Ananias, the devout Jew, had taken in the affair. All this they tolerate, but when the apostle speaks of a mission to the Gentiles, their wrath breaks forth. They complete their sin. “Forbidding us,” had said the apostle, “to speak to the Gentiles—to fill up their sins always: for the wrath is come upon them to the uttermost” (1 Thess. 2:1616Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:16)).
There are three degrees in their sin. First, they crucified the Lord of glory, and were guilty of the ten thousand talents (Matt. 18); but Christ intercedes for them on the cross, and the Holy Spirit responds to this prayer by the mouth of Peter (ch. 3), declaring that if they repented of their sin, Jesus would return. But they stopped the mouth of Peter, and then stoned Stephen who bore testimony to the glory of the Son of man at the right hand of God. This was the second degree; they would not believe in a glorified Savior, when the Spirit bore witness to Him.
All this happened among the Jews. But Paul had a mission among the Gentiles, since the Jews would not have the grace offered to them. They would have been willing enough to enjoy the promises made to Israel, although they had rejected Him in whom all the promises were fulfilled; but of having compassion on His servant, they did not even think. It was the end; all was finished; the debt of the ten thousand talents weighed down on them. Jerusalem would neither have grace itself, nor leave it to others. Judgment will come upon it. The patience of God, long-suffering patience, at length came to its end for hearts that refused to surrender to the perfect grace of God. But the judgment of God is only pronounced at Rome (Acts 28); a judgment already announced eight hundred years previously (Isa. 6). But in the patience of God, this was not executed till they opposed themselves openly to His grace.
But judgment had to be executed. Christ in humiliation worked by the power of God; then Christ having been glorified, the Holy Spirit was sent into the world. Paul was afterward raised up to carry the gospel to the Gentiles; and all having been rejected, nothing remained but judgment. The mystery of the union of Jews and Gentiles in one body was promulgated by Paul, and was the true point of progress of his testimony. It was grace itself that was rejected. God permitted the journey of Paul to Jerusalem, so that all might come to an end. Grace ever continues, even during the period of his captivity at Rome; and the mystery itself is fully unfolded by him in the Epistles to the Ephesians and Colossians: and then he has given us the true Christian character, the practical fall of the system (Phil. 2:2121For all seek their own, not the things which are Jesus Christ's. (Philippians 2:21)), and the superiority of faith to all the circumstances in the Epistle to the Philippians. In 2 Timothy, the walk of the faithful Christian amid a scene of ruin, is clearly taught.
It will be worth our while to notice a few particularities in the apostle’s discourse. The Lord still calls Himself Jesus of Nazareth. We know that He was glorified, but this makes Him shine with a light more brilliant than that of the sun. He is ever the same benign and gentle Man who learned human sorrows in the midst of men. He thinks of others, and considers all Christians as part of Himself. “I am Jesus of Nazareth, whom thou persecutest” (Acts 22:88And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. (Acts 22:8)). Infinitely precious truth! Then we find in Paul the same liberty as we have seen in Ananias. He reasons with the Lord (vss. 18-21), saying that more than any other he was fit for testimony at Jerusalem. And this makes his sincerity evident. Yet in this he might perceive the Lord’s wisdom, for he is bearing witness against his own presence at Jerusalem. And here too we see what a perfect conscience is, by grace and by the blood of Christ. He recounts to Christ all his sins, and the hatred which at the beginning had been in his heart to the Lord’s name; how he had persecuted the members of Christ, and taken part in the death of Stephen; and all this he presents to the Lord as a motive for his mission to the Jews. But his conscience was pure now.
I believe we have spoken of a little difficulty which Paul’s words present here, but I shall not err in repeating it. The companions of Paul saw the light, but did not hear the voice of Him who spoke with him. In Acts 9 we read that they heard the voice, but saw no one. They did not see the Lord, nor did they hear His words, but they saw a great light, and heard a voice without being able to distinguish the words.
Moved by the violence of the multitude, the captain desires that Paul should be led into the castle, and commands him to be examined by scourging, but, already covered with stripes, Paul takes advantage of his rights as a Roman citizen. It was not lawful to bind such. He is not scourged therefore. On the morrow, loosed from his bands, he is brought before the Jewish Council, that they might know of what he was accused. And now Paul, who a little before had represented himself as a Jew in order to escape the prejudices of the Judaizing Christians, declares himself a Roman citizen in order to avoid unjust punishment from the Gentiles. It was not a sin, for he was really a Roman; but where was the power of the Spirit? Where is the Christian who would not do likewise?