Atos 22
R.C.H. Lenski · Citado em PreceptAustin
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Lenski - It was found that he was not blinded by the great glare of light only for a time but that "he continued to see nothing," the durative imperfect. His men had to lead him by the hand, and it was thus that the great persecutor and destroyer of the Christian Church entered into the city that he had selected for his new triumphs. (The Interpretation of The Acts of the Apostles) Steven
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Lenski adds, "This is one of the cardinal passages on the saving power of baptism...What makes the present passage unmistakably clear is the second imperative. Why was it not enough to say, "Having arisen, let thyself be baptized, calling on his name"? Why was "and let thyself be washed as to thy sins" inserted if baptism and its water did not do this washing to remove the sins? The answer has yet to be given. There are several problems with the interpretation Lenski and others have proposed. In the first place, there are ten accounts of baptism recorded in the Book of Acts. In several of these accounts a clear statement is made about the relationship of regeneration and baptism. For example, Acts 8:12 says, "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized." This indicates that faith is a requirement for salvation. While Peter was preaching to the Gentiles at Caesarea, the Holy Spirit came upon them; and Peter asked, "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" (Acts 10:47). It is clear in this instance that regeneration has already taken place. In Acts 16:14-15 it says that Lydia's "heart" was "opened," and then she was baptized. The most important passage in regard to the meaning of Acts 22:16, however, is Acts 9:18, which records another account of Paul's conversion experience. After Ananias had spoken to him, Luke said, "Immediately, there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." The exact moment of Paul's conversion can be debated, but one thing is clear. It took place sometime between his encounter with Jesus on the road to Damascus and the falling of the scales from his eyes. At whatever point it occurred, it was prior to his baptism. The most serious problem connected with the idea of considering baptism to be a means by which God's grace is made effective is that it is contrary to the nature of grace itself. Ephesians 2:8-9: "For by grace are ye saved…not of works lest any man should boast." There can be no religious rite or good work required in addition to the grace (gift) of God, otherwise "grace is no more grace" (Ro 11:6). On this subject
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Lenski put it, this represents "a real washing and not the mere picture of one." Yet, he does not want to deny that salvation is by "grace through faith."21 However, one cannot have it both ways. Either baptism is necessary for salvation or it is not. If it is, then grace is in jeopardy. Finally, the interpretation that favors baptismal regeneration runs into a third problem, the text itself. A literal interpretation reads like this: "And now what do you intend? Rising up be baptized and wash away your sins, calling upon his name?" There are two participles, anastas and epikalesamenos (rising up and calling upon), and there are two imperatives, baptisai and apolousai. Both of these are in the aorist tense and middle voice. Aorist would specify a once-for-all action, and the middle voice would convey the idea: "baptize yourself' or better "have yourself baptized," and "cleanse yourself' or "have yourself cleansed." Both of the participles mentioned are also in the aorist tense, which, again, refers to a once-for-all action. The time significance of these participles would necessitate that the action spoken of be prior to the time of the main verb in the sentence. So an expanded translation is, "After you have risen up, have yourself baptized, and have your sins washed away, having called upon his name" (author's translation). It is also possible to interpret the last half of the verse in this manner: "wash away your sins by calling upon his name." This is the proper translation if epikalesamenos is understood as an adverbial participle of means, which it in fact can be. If this is the correct translation, then it is clear that "calling on his name" effects salvation, not baptism. This is in accord with Romans 10:13, which says, "Whosoever shall call upon the name of the Lord shall be saved." Even if one rejects this interpretation, it has to be admitted that since the participle is in the aorist tense, its action is prior to the verb. Therefore, the calling upon the Lord is the prior action. No one should deny that baptism is an important step of obedience to Christ for the new convert, but it cannot be the cause of salvation, although it is closely connected with it. One must agree with Robertson that Luke was using "picturesque language" to describe what takes place here, and he could make this statement because baptism is an outward reenactment of the inward spiritual change that has taken place. So, in conclusion, one must reject the interpretation favoring baptismal regeneration in Acts 22:16 (1) because it would contradict other, clearer passages in Acts on the subject, (2) because of conflict with the doctrine of grace, and (3) because an exact translation of the Greek text does not require it. Robert Morgan alludes to Acts 22:16 in his discussion of the question "What Am I Saying Through Baptism? Baptism is a testimony. It sends a signal to others. It's a way of preaching a wordless sermon that communicates our new life to others. First, we are saying, "I am identifying myself with Christ. He died and rose again, and in re-enacting His death and resurrection, I am expressing my personal commitment to follow Him." Romans 6:4 makes this clear: "We were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." Second, we are saying, "I have been washed from my sins." In the Old Testament, water was used in purification rites, and when John the Baptist came preaching repentance, he made a connection between repentance, and being cleansed from sin, and baptism. There's an obvious sense, after all, in which baptism is analogous to bathing. It conveys the idea of washing away. One place in the Bible makes this crystal clear—the description of the baptism of Saul of Tarsus who became Paul the apostle. Paul recounted the experience in Acts 22:12-16: Then a certain Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, came to me; and he stood and said to me, "Brother Saul, receive your sight." And at that same hour I looked up at him. Then he said, "The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. For you will be His witness to all men of what you have seen and heard. And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord." Notice these words: "Be baptized, and wash away your sins." At first glance that sounds like Ananias is saying that the act of baptism itself is what washes away our sins; but we know that it's the blood of Christ alone that cleanses us from sin. Revelation 1:5KJV says that Jesus Himself washed us from our sins with His own blood, but baptism is symbolic of that inner, spiritual washing and cleansing that takes place. Third, we are saying, "I have been united with the body of Christ by an act of the Holy Spirit." When Jesus was baptized in the Jordan River, the Holy Spirit descended on Him and equipped Him with power for His supernatural ministry. When Jesus prepared to go to heaven, He told His disciples, "Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit" (Acts 1:4, 5, NIV). Ten days later, God the Father sent the Holy Spirit hurtling down from heaven like a ball of fire, and all the believers were filled with the Spirit. That dynamic, common, spiritual bond marked the birth of the church. When you and I receive Jesus Christ as our Savior, at that moment the Holy Spirit enters our lives and we become a part of that worldwide, timeless family of God known as the church. Paul put it this way in 1 Corinthians 12:12, 13 (NIV)—"The body [the church] is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink." Fourth, we're saying, "I've decided to live a separated life—no turning back." Look at 1 Corinthians 10:1, 2 (NIV)—"For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea. They were all baptized into Moses in the cloud and in the sea." This is referring to the miraculous parting of the Red Sea that we read about in Exodus 14. As the Israelites fled from Egypt under the leadership of Moses, they came to the Red Sea, and there they were trapped like doves in a snare. The water was in front of them, and the armies of Pharaoh were behind them. But God parted the waters, and the people of Israel escaped through those towering liquid walls to the other side. When the Egyptians tried to follow, the pillars of water collapsed and the army was drowned. Paul described this experience as a sort of baptism for the Israelites. Now, of course, the Israelites didn't get wet—it was the Egyptians who encountered the water. In what way, then, was it a baptism for the Israelites? It marked a break from the past, a separation from their old way of life in Egypt. It symbolized their freedom from slavery. It was a new beginning for them. There was no turning back. When we "go through the water," there is a sense in which it symbolizes our turning point, like the old song that says, "The cross before me, the world behind me, no turning back, no turning back." Here's another way to look at it. Think of baptism as you would think of a wedding ring. When a couple offers their vows to one another, they are making a commitment to belong to the other exclusively in wedded union. There follows the ring portion of the service in which each partner places a ring on the fourth finger as a symbol of those vows. When someone sees that ring, it's a testimony that sends this message: "I have entered a relationship with another person and am identifying myself with my spouse. We have entered into a new family relationship, we have forsaken all others, we belong one to the other—there is no turning back." That's the fourfold message being preached by everyone who follows the example of our Lord Jesus in baptism. In all the world, there's no more powerful symbol or sermon than that. (Simple.: The Christian Life Doesn't Have to Be Complicated) Acts 22:17 "And it happened when I returned to Jerusalem and was praying in the temple, that I fell into a trance, KJV Acts 22:17 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; when I returned to Jerusalem Acts 9:26-28; Gal 1:18 was praying in the temple Acts 10:9,10; 2 Cor 12:1-4; Rev 1:10 See Map of Events Associated with Saul's conversion and ministry (Do not copy - copyright by Holman) Watch video of Paul's arrest and speech before the crowd Acts 22 Resources - Multiple Sermons and Commentaries PAUL FALLS INTO A TRANCE IN THE TEMPLE And it happened when I returned to Jerusalem and was praying in the temple - Paul a believer in Jesus was in the Jewish Temple. Notice how this would emphasize to this protagonists that he was not anti-Temple but to the contrary was pro-Temple even after conversion. He did not cease being a Jew. And so Luke describes Paul's early post-conversion life in Acts 9 When he (PAUL) came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple. 27 But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. 28 And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. (Acts 9:26-28). That I fell into a trance - My problem is I am praying and instead of falling into a trance, I too often fall into a deep sleep! HCSB says Paul "went into a visionary state." The word trance "describes the unique apostolic experience of being transported beyond the normal senses to the supernatural realm to receive divine revelation. The word is twice used to describe Peter's vision at Joppa (Acts 10:10; 11:5)." (MacArthur) A trance (1611)(ekstasis [English - ecstasy] from existemi = "be out of one's sense") literally is Literally "change of place." It is used in classical Greek of displacement (so also in Aristotle) – particularly "an abnormal condition of the mind, in which the subject passes out of his usual self-control (Hippoer.). In the NT, ékstasis is used of a trance (Ac 10:10, 11:5, 22:17) or trance-like amazement" (Abbott-Smith). By etymology ekstasis is a 'displacement,' and medical men used the word for the dislocation of the joints. The verb existēmi, too, is a displacing. Friberg - "strictly being put out of place; hence (1) as an abnormal state of mind distraction, terror, amazement (Mk 5.42); (2) as a partially suspended consciousness ecstasy, trance (Acts 10.10)." (Friberg) Gilbrant - Classical Greek demonstrates a rather diverse usage of this term. Both Hippocrates and Aristotle used the term to indicate “displacement or change,” as well as the “distraction of the mind due to fear, astonishment, anger, etc.” (Liddell-Scott). This second use of ekstasis emphasizes the change of a state of mind, that is, from normal or peaceful to fear or amazement. The Septuagint translates ekstasis as “fear” or “anxiety.” However, it also includes the translation of “deep sleep” (Ge 2:21 = "God caused a deep sleep to fall upon the man"; Ge 15:12 = "a deep sleep fell upon Abram"). Thomas Page adds that ekstasis "represents a state in which a man, to a greater or less extent, ceases to be under the control of conscious reason and intelligence: he ‘passes out of himself’ (existemi) and needs ‘to come to himself’ again (cf. Acts 12:11). It may describe the effect of awe and amazement (cf. Acts 3:10, Acts 8:9, 8:11, 8:13), or fear (Mk 16:8), or as here and Acts 22:17 a complete loss of outward consciousness, ‘a trance’." (The Acts of the Apostles, 1895) Ekstasis - 7x in NT - Mk. 5:42 ("they were completely astounded"); Mk. 16:8 ("trembling and astonishment had gripped them"); Lk. 5:26 ("struck with astonishment"); Acts 3:10 ("filled with...amazement"); Acts 10:10 (Peter "fell into a trance"); Acts 11:5 (“I was in the city of Joppa praying; and in a trance I saw a vision"); Acts 22:17 Guzik makes a good point - Paul told them about something that happened about 20 years before, when he had been a follower of Jesus for 2 or 3 years. Even though he had been a Christian for a few years, yet he still came to Jerusalem to pray in the temple. He wanted the crowd to know that even though he trusted in Jesus, he was not against all Jewish ceremonies and rituals.b. I was in a trance and saw Him saying to me: Paul had an impressive vision of Jesus while in the temple; yet he never referred to this vision in his letters, and seems to only mention it now out of necessity. Paul’s Christian life was founded on God’s truth, not spiritual experiences, and he didn’t even like to talk a lot about his spiritual experiences. (Enduring Word Bible Commentary – Acts) Acts 22:18 and I saw Him saying to me, 'Make haste, and get out of Jerusalem quickly, because they will not accept your testimony about Me.' KJV Acts 22:18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. And I saw Him saying to me "Make haste" - Mt 10:14,23; Luke 21:21 Because they will not accept your testimony about Me - Acts 3:19; Ezekiel 3:6,7 See Map of Events Associated with Saul's conversion and ministry (Do not copy - copyright by Holman) Watch video of Paul's arrest and speech before the crowd Acts 22 Resources - Multiple Sermons and Commentaries JESUS WARNS PAUL OF THE DANGER TO HIS LIFE And I saw Him saying to me, 'Make haste, and get out of Jerusalem quickly - So Saul/Paul was not only born in Tarsus in Cilicia, but he was "sovereignly sent" back to Tarsus (because of the threat in Jerusalem which God allowed) after his conversion to Christianity. The ESV Timeline estimates that Saul ministered for some 8 years (some say 10 years) in Syria, Tarsus, and Cilicia from 37 AD to 45 AD. The Scripture is silent about this period of his life, but the fact that the letter from the Jerusalem Council is being carried indicates that Gentiles were evangelized and presumably had formed churches in those regions. By deduction there is little doubt that the origin of those Gentile brethren fellowships was the fruit of Paul's ministry during his 8-10 year "divine exile" in Tarsus, the capital of Syria. Make haste 4692)(speudo) means to do something quickly, to be in a hurry. And if it Jesus commanding you to do it (aorist imperative = Don't delay!), it is best to respond immediately! Luke used speudo describing Paul "hurrying to be in Jerusalem if possible on the day of Pentecost." (Acts 20:16+). The Lord adds Get out (exerchomai - to move out of or away from an area, in this case Jerusalem) again in the form of an urgent command (aorist imperative). Luke describes the danger to Paul in Acts 9... And he (PAUL) was talking and arguing with the Hellenistic Jews; but they were attempting (epicheireo = literally put their hands on him) to put him to death. 30 But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus. (Acts 9:29-30+). Because they will not accept your testimony about Me - Not only will they not accept it but they would kill him (Acts 9:29) as they did Stephen. Stephen got stoned for his testimony "You men who are stiff-necked (sklerotrachelos from skleros = hard + + tráchelos = the neck - resistance against changing one's behavior) and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. “Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become;" (Acts 7:51-52+) Similar words were spoken by God to His prophet Ezekiel almost 500 years earlier "For you are not being sent to a people of unintelligible speech or difficult language, but to the house of Israel, nor to many peoples of unintelligible speech or difficult language, whose words you cannot understand. But I have sent you to them (ISRAEL) who should listen to you; yet the house of Israel will not be willing to listen to you, since they are not willing to listen to Me. (NOW GOD EXPLAINED WHY THEY WOULD NOT BE WILLING TO LISTEN) Surely the whole house of Israel is stubborn (Lxx = philoneikos [philos = friend or loving + neikos = dispute] = quarrelsome, contentious, fond of dispute!) and obstinate (Lxx = sklerokardios = literally hard hearted; translates "crooked mind" in Pr 17:20). (Ezekiel 3:5-7+) Matthew Henry said, “As God knows before who will receive the gospel, so He knows who will reject it.” Accept (3858) (paradechomai from para = from, beside, near + dechomai = accept deliberately and readily, receive kindly and so to take to oneself what is presented or brought by another) means literally to receive or accept near or beside and then to accept deliberately, willingly, favorably and readily. In this case Jesus says they absolutely, positively will not welcome your message. Paradechomai was used to describe good hearts that would "accept it (SEED - WORD OF GOSPEL) and bear fruit, thirty, sixty, and a hundredfold.” (Mk 4:20) How foolish both in time and eternity that these Jews would refuse to receive the Word implanted which could have saved their souls! (James 1:21+). The omniscient Jesus knew that a plot on his life was in the works (Acts 9:22-23+). Paradechomai - Mk. 4:20; Acts 15:4; Acts 16:21; Acts 22:18; 1 Tim. 5:19; Heb. 12:6 Testimony (3141)(marturia/martyria) describes a witness who sees an event and reports what happened, in Paul's case his encounter with the ascended Lord Jesus. The Jews would not accept this testimony because it meant that they had been unsuccessful in their attempts to kill Him but that He had risen from the dead. LIFE APPLICATION GOD'S GUIDANCE -God spoke to Paul through a vision and through his friends (Acts 9:29-30). He speaks to us in various ways—through his written Word, through circumstances and "coincidences," through Bible study, sermons, memories, nature, even art. The right question is not, "Is God speaking to me?" but "Am I listening for his voice?" Make it your goal to hear what God is saying. He wants to guide you and give you daily reminders of his power and presence in your life. (Life Application Bible Commentary – Acts) Acts 22:19 "And I said, 'Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You. KJV Acts 22:19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: they themselves understand Acts 22:4; 8:3; 9:1; 26:9-12 in one synagogue after another I used to imprison and beat Mt 10:17 See Map of Events Associated with Saul's conversion and ministry (Do not copy - copyright by Holman) Watch video of Paul's arrest and speech before the crowd Acts 22 Resources - Multiple Sermons and Commentaries PAUL REASONS WITH JESUS Jack Andrews - Paul wasn’t arguing with the Lord—though he was making an impassioned plea to the Lord. He was in effect saying that he believed that his changed life would lend weight to testimony before the Jews. (Ibid)