17. And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; 18. And 2 saw him saying unto me, 3 Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. 19. And I said, Lord, 4they know that I imprisoned 5 and beat in every synagogue them that believed on thee : 20. 6 And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. 1 Acts 9.26. 2 Cor. 12: 2. 3 Matt. 10:14. directly before and after; not God. — Grotius. This is one of those incidental proofs of the divinity of Christ which continually occur in the sacred narrative. He was the object of Christian worship, and hence Christians are represented as those who in every place call upon the name of our Lord Jesus Christ (1 Cor. 1: 2). — Gloag. WHAT WAS THE CHANGE WROUGHT IN PAUL BY HIS CONVERSION? (1) Before conversion he was sincerely wrong, now he is sincerely right; before, he was only partially sincere, not seeking the whole truth, now his sincerity was complete. Much the same is true of his religion. (2) Before conversion he was moral, but it was self-righteousness, proud and formal. Now he had morality transformed by love to God and man, which is the only true morality. (3) By conversion he became humble, trustful, repentant, and his sins were forgiven. (4) By conversion the whole purpose and aim of his life was changed from a wrong to a right purpose. P. V. His Life Work. - Vers. 17-21. 17. When I was come again to Jerusalem. Three years after his conversion (Gal. 1:18). Even while I prayed in the temple. Paul dwells especially on this fact. He would show the people who charged him with being a traitor to the chosen race, that his becoming a Christian had neither made him forget Jerusalem nor the glorious house on Mount Zion. - Rev. Com. Not in a foreign country and an alien temple, but in their own sacred, time-hallowed precincts, where their own Jehovah had manifested his presence and recorded his name, this Christ had appeared to him So appearing in Jehovah's temple, Paul suggests by implication this Christ must be from God, their God. Butler. It has been also suggested, as a reason for his earnest prayer to God in the temple, that he hoped by a lengthened work in Jerusalem in some way to make amends for his former cruel injuries done in that city. Schaff. I was in a trance The answer to his fervent prayer. -P. Among scientific men a trance is a recognized mental condition, in which the mind loses the consciousness of outer objects, and is borne away, so to speak, into another world of thought. It differs from the dream in that it is unconnected with any natural sleep, and from the vision, because in the latter the person retains his consciousness, and the objects shown to him possess a real existence. Abbott. 18. And I saw him. Evidently Christ himself, who is not named, to avoid awakening offence among his hearers. — Riddle. Get thee quickly out of Jerusalem. Paul relates this vision to show that his own inclination and prayer had been that he might preach the Gospel to his own people, but that it was by the imperative command of the Lord himself that he went to the Gentiles. - Alford. 19. And I said. The apostle here tells how he even argued the case with his Master, such was his desire to remain in Jerusalem. The reason he gives for remaining seems to be this: his history as a converted blasphemer and persecutor was notorious in that city; the testimony of such a man might be expected to have more weight among those who had witnessed the change in his character than among those to whom his previous life was unknown. Hackett. Probably there was joined with this a desire to "undo the mischief of which he before was the agent.". Alford. 20. Martyr. A witness. One who testifies to the truth of the Gospel by dying for it. Kept the raiment. Thus becoming an accomplice in their deed (see chap. 7: 58). This language, when repeated in this speech, is a noble endeavor to make public reparation for a public sin, by public confession in the same place where the sin was committed. - Wordsworth. 21. And he said unto me, Depart: for I will send them that slew him. And he 21 thee far hence unto the Gentiles. 1 Acts 9:15; 13: 2, 46, 47. Rom. 1:5; 11: 13; 15:16. Gal. 1:15, 16. said unto me, Depart: for I will send thee forth far hence unto the Gentiles. Eph. 3: 7, 8. 1 Tim. 2: 7. 2 Tim. 1:11. 21. And he said, etc. The Lord did not argue the case on his side. He only commands, Depart. For one who would preach faith this was the best answer. It means, I, your Master, know best. Trust in me, and, trusting in me, obey. For I will send thee. The departure was to be at once, and obedience to that command was promoted by the murderous designs of the Jews (chap. 9: 20). — Riddle. LIBRARY REFERENCES. Lewin's St. Paul, chap. 4; Conybeare and Howson, chap. 3; Farrar, chap. 10; Taylor's Paul the Missionary, chaps. 2, 3; Arnot's Church in the House, chaps. 39-45; William Smith's New Testament History, chap. 14; Macduff's Footsteps of St. Paul, chap. 4; Adolphe Monod's St. Paul, Disc. 3; D. H. Taylor's Life of Paul (Lothrop, 1883), p. 39; Donald Fraser's Speeches of the Holy Apostles, chap. 11; Monday Club Sermons for 1877, p. 365, and for 1883, p. 128; Sermons by Spurgeon, series 1; by Talmage, series 3; Guthrie's Way of Life, "The Christian Life"; Lord Littleton's Observations on the Conversion of St. Paul. I. PRACTICAL. Christian experience is the best argument against infidel objections to Christianity. Rev. Com. 2. God has many ways of converting men. Each one's experience differs from that of others. 3. None are so good and so moral by nature that they do not need the converting power of God. 4. Sermons. Paul's conversion proves the historical reality of the Gospel. - Monday Club 5. Christ, seen and known as he is, is the great power for convicting and converting men. 6. Both divine and human agencies are employed in converting men. 7. The inquirer can get much help from the experiences of others. 8. Ananias' work was to help Paul; Paul's to preach to the Gentiles. The Lord knows just what work each one of us can do the best, and that which he assigns to us is that which he wishes us to do. - P. 9. 10. II. He that receives Christ should confess Christ before men. God has some special work for each converted person to do. SUGGESTIONS TO TEACHERS. The LINES OF APPROACH to this lesson are very short, and will consist mainly of a BRIEF REVIEW of the last lesson, so that the time, place, and circumstances in which the address was made will be clear and vivid to every scholar. The SUBJECT is, — THE NECESSITY, NATURE, AND METHODS OF CONVERSION AS ILLUSTRATED BY THE EXPERIENCE OF ST. PAUL. 1. Paul's early training, and its bearing on his future life. Every child should thank God daily for a religious education. Parents should realize its importance to all the future of their children. II. Paul's character before conversion. Show it just as it was, its good points and its defects. Paul expresses it in part in 1 Cor. 13: 1-3. Why did such a man need converting? If he did, then certainly we all do. How could he think then he was so good, since afterwards he saw himself a great sinner (1 Tim. 1: 15)? Illustration. (1) We go into a room, and the air seems pure and clear from dust; but if one bright ray of sunshine is let in, we see that the air is full of particles of dust. (2) During the discussions on spontaneons generation, many scientific men thought they had purified the air used in their experiments entirely free from every germ. They passed it through the fire and sulphuric acid, and felt sure of its purity; and yet in time growths took place in it which they thought must be spontaneous. But Prof. Tyndall put some of this purified air in a glass tube, and sent a ray of sunshine through it, and lo! the germs were still there. The light showed evil where none had seemed to be. (3) So also a dark cave may seem all right because it is dark, but light will show dirt, insects, cobwebs, reptiles. III. The steps in Paul's conversion. Mark the various steps as given in the NOTES, and apply them to the scholars. But be sure and make the scholars distinguish between what is essential to all conversions and what is but form and method, and differs in different persons. Illustration. The different experiences of John, Cornelius, the Ethiopian, of Baxter, Bunyan, and of the different characters in Bunyan's Pilgrim's Progress. Illustration. Men come into the kingdom of God in as many different ways as plants come to flower. Some come right up out of the earth to blossom; some come up and grow the whole summer, and then blossom; some grow a year, and then blossom the second year; some grow up like trees, and do not blossom till they are three or six years old; some put the leaves out first; and some put out the blossoms first and the leaves afterward. There is Beecher. every possible mode of inflorescence. IV. The change made in Paul by his conversion. See NOTES. The new purpose and heart transformed his whole life. Illustration. If we go into a factory where they make the mariner's compass, we can see many of the needles before they are magnetized, but they will point in any direction. But when they have been applied to the magnet and received its peculiar power, from that moment they point to the north, and are true to the pole ever after. Illustration. Goethe, in his Tale of Tales, speaks of a fisherman's rough log hut, which by virtue of a lamp within was gradually transformed into solid silver, and the uncouth hut became an exquisite temple of finest workmanship. V. Paul's life work. Paul had a special work to do, worthy of his best powers and hopes. No life better worth the living could he have found. Decribe its worth. Show each scholar that he has an equally noble work to do, according to his ability. GOLDEN TEXT. And the night following the Lord stood by him, and said, Be of good cheer, Paul. — ACTS 23:11. TIME. Wednesday, May 24, A.D. 58. The day after the mob in the temple courts. The theme of the last two lessons. PLACE. — Jerusalem, in the usual meeting place of the Sanhedrim at that time. THE SANHEDRIM, or Council. (1) Its membership. It was composed of 72 members, consisting first of 24 chief priests, being the heads of the 24 courses, and of 24 elders, the representatives of the Jewish laity, and lastly of 24 scribes or doctors, the advisers of the assembly on questions of law. This was the judicial body of the Jews. (2) Its place of meeting. The Sanhedrim had originally sat in Gazith, an apartment in the inner temple. But as the Roman emperors had granted the boon that whatever heathen passed the sacred limits might be instantly put to death, it was afterwards found unsafe to permit deliberations where the Romans themselves could not exercise surveilance. Accord ing to tradition, the Sanhedrim had, about 28 years before this time, moved down to the council-room just without the temple, and adjoining the western cloister on the site of the present Meh Kimeh, or Town Hall. - Lewin. (3) Its power in matters civil and religious was practically unlimited. It had authority over kings and high priests. It alone had power of life and death, though this had been taken away by the Romans. THE SCENE in the council-room. Ananias, the high priest, was in the president's chair at the upper end of the hall. On one side of him were arranged the Pharisees, and on the other the Sadducees, - the two rival sects. Among the Pharisees were the two sons of Gamaliel, Paul's old teacher. They had been fellow-students of Paul years before. They probably cherished the generous sentiments of their father who, 24 years before (A.D. 34), had the courage to advise, "Refrain from these men and let them alone, for if this counsel or this work be of men, it will come to naught; but if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God” (Acts 5: 38, 39). On the other side among the Sadducees were the aged Caiaphas, the ex-high priest, who had procured the crucifixion of the Saviour, and the sons of that Annas who had joined with his son-in-law Caiaphas; and there was Theophilus, another ex-high priest, who had fostered the persecution against Stephen, and from whose hands Paul had received his commission to persecute at Damascus. Paul entered as a prisoner the very hall where, twenty years before, he had helped to consign the martyr Stephen to his fate. PRONUNCIATIONS. — Anăni'ăs; Ca'iaphas (kā'yǎphās); Dămăs'cus; Lys'ias; Phar'isee; Săd'ducee; Săn'hedrim. INTRODUCTION. In our last lesson we studied Paul's address, from the stairs leading to castle Antonia, to the mob of respectable Jews in the Court of the Gentiles. He had related his religious experience, and come to his commission to preach the kingdom of heaven to the Gentiles. And no sooner had he reached this point than the storm of animosity burst forth anew. They lifted up their voices and said, "Away with such a fellow from the earth, for it is not fit that he should live! Their cries were accompanied with frantic gestures; they cast off their clothes as if to stone Paul. — Smith. -- Then began one of the most odious and despicable spectacles which the world can witness, the spectacle of an oriental mob, hideous with impotent rage, howling, yelling, cursing, gnashing their teeth, flinging about their arms, waving and tossing their blue and red robes, casting dust into the air by handfuls, with all the furious gesticulations of an uncontrolled fanaticism. Happily Paul was out of the reach of their personal fury. Farrar. Lysias, who as a Greek had not understood one word of Paul's address in Hebrew, could only conclude from the fury of the people that Paul, if not the Egyptian, must at least be some notable malefactor. He therefore ordered Paul to be conveyed into the castle, and according to the practice of the day for extracting the truth, commanded him to be put to the rack (in order to compel him under torture to confess his crime). The mildest form of this mode of examination was by scourging. A wooden post was erected in a slanting position, and the feet and hands were made fast to it with thongs, and blows applied with the scourge or whip, formed of three lashes or thongs made of leather or small cords, to which sometimes iron points or sharp-cornered pieces of metal were fastened. Lysias, not caring to see the torture applied, retired apart. Lewin. But at this stage of the proceedings Paul, self-possessed even in extremes, interposed with a quiet question, “Is it lawful for you to scourge a man that is a Roman and uncondemned?"- Farrar. The warning was forthwith carried by the centurion to the tribune Lysias, who, hastening to learn the truth from Paul, was more and more surprised to hear that the prisoner, on whom he had already inflicted the indignity of chains, was free-born, while he himself, doubtless as an imperial freedman, had only obtained the franchise for a large sum. Having now learned that the question at issue regarded the Jewish religion, the tribune summoned the chief priests and Sanhedrim to meet on the following day. Smith. Here our lesson for to-day begins, with Paul's address to this council. NOTE ON ROMAN CITIZENSHIP. — This was to enjoy all the privileges and rights which belonged to the free citizens of Rome itself; to be considered as equal to the natives. It was conferred by the emperors on provinces, cities, or individuals. Among these privileges were, (1) not to be bound or imprisoned without a formal trial; (2) not to be scourged; (3) not to be put to the torture to extort confession; (4) to have full rights over property and children; (5) to have a vote in the election of magistrates, and (6) a voice in the assemblies of the people. — P. And Paul, earnestly beholding the council, said, Men and brethren, ' I have lived in all good conscience fastly on the council, said, before God until this day. And Paul, looking sted- 1 Brethren, I have lived before 1 Acts 24: 16. I Cor. 4:4. 2 Cor. 1: 12; 4: 2. 2 Tim. 1:3. Heb. 13:18. EXPLANATORY. I. Paul Commences his Address. — Ver. 1. I. And Paul, earnestly beholding the council. Calmly and undauntedly (looking stedfastly, Rev. Ver.) he studies their faces and their spirit. - Butler. It seems to express the free, honest look of an innocent man, ready to speak in his own defence. Riddle. He was now facing the assembly of which he was once a member, and in which were some old acquaintances, much changed by 20 years of active life. How blessed it would be if some could be led to become Christians! 2. And the high priest Ananias commanded them that stood by him, to smite him on the mouth. 3. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? until this day. And the high 2 priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God 3 shall smite thee, thou whited wall; and sittest thou to judge me according to the law, and commandest me to be smitten Deut. 25: 1, 2. John 7: 51. No wonder that he gazed searchingly and steadfastly on them, to see what were their characters and feelings. Men and brethren. Rendered simply brethren. His equals, his former colleagues. He speaks as a man among men, with neither pride nor false humility. He has only the most brotherly feelings toward them, however they may hate him. — P. I have lived in all good conscience before God until this day. Well paraphrased by "I have lived as a true and loyal Jew, for the service and glory of God, from my youth up until now." "Lived" in the Greek is derived from a word meaning "city." "I have been a good citizen." The words until this day cover all his preceding life. Paul more than once refers in a similar way to "conscience" (2 Tim. 1:3; 1 Tim. 1:5; see Rom. 2: 15). Paul plainly demonstrates from his own early experience that conscience is by no means an infallible guide; it requires light from on high. He shows us again, by his own example, from what "good conscience before God" proceeds: (1) From true faith in Christ, by which the remission of sins is obtained. (2) From the assurance of divine grace. (3) From the faithful performance of the duties of our calling. Schaff. There was no self-conceit in Paul's assertion, but only self-respect. He did not claim perfection, but stated a fact. II. An Interruption: Injustice in a Court of Justice. - Vers. 2-4. high priest Ananias. Appointed high priest by Herod in A.D. 48. He was famous for his violent and illegal acts. He was now in the height of his power. Commanded them that stood by him. Not members of the council or spectators, but the servants in attendance.- Hackett. To smite him on the mouth. (1) The mouth must be shut that uttered such a declaration. It was not to be endured that a man arraigned there as an apostate from the religion of his fathers should assert his innocence. Hackett. (2) The 2. The high priest's character for violence and lawlessness suggests that a guilty conscience assumed the guise of zeal against blasphemy. - Smith. (3) Striking on the mouth was a symbolical gesture, like the rending or shaking of the garments, and implies a previous unlawful use of it as well as an injunction to cease speaking. — Alexander. SMITING ON THE MOUTH. To strike a speaker in the mouth is still a common Eastern mode of expressing dislike of his words. Our Saviour was thus treated when on his trial before the same council (John 18:22). The stroke is usually inflicted with the heel of a shoe; hence, "Give him the shoe," "Give him plenty of shoe," are well understood expressions. Kitto. The shoe was also considered as vile, and never allowed to enter sacred or respected places, and to be smitten with it is to be subjected to the last ignominy. — Paxton. 3. God shall smite thee, thou whited wall. These words are not to be understood as an imprecation, but rather as a prophetic denunciation of punishment, that his violent dealing would be returned on his own head. — Gloag. As it was a few years after, when at the beginning of the Jewish wars he perished in Jerusalem by the daggers of the Assassins. Thou whited wall. The expression "whited wall," or hypocrite, was used with a slight variation, by the Lord, of the Pharisees and scribes (Matt. 23: 27; Luke 11:44). He who wore the insignia of the high priest's office had little of the true spirit of a high priest. The Jews painted their sepulchres conspicuously white, that they might not defile themselves by unexpectedly coming in contact with them. Thus the walls would be white and fair-seeming to the eye, while within they were full of dead men's bones. - Rev. Com. Sittest thou to judge me after the law, etc. The meaning appears to be this: Do you judge me for a disregard of the ceremonial law, and yourself disregard that judgment which is one of the weightier matters of the law (Matt. 23:23). The act of Ananias violated the Mosaic precepts (Lev. 19: 35; Deut. 19: 17, 18; 25: 1), which required careful investigation before punishment, and gave the accused a right always to be heard in his own defence. - Abbott. WAS PAUL TO BLAME IN SPEAKING THUS? There are two opinions. (1) The expres sion of anger on the part of Paul was no doubt a singular one; and although the hasty, wrathful words were allowed by God to take the form, in this case, of a prophecy, they are not to be excused. Paul himself evidently felt he had done wrong by thus giving way to what seems to be a natural expression of fiery indignation. We hear him, after a moment's |