The Pulpit Commentary
Brethren for men, brethren, A.V. (Act_7:2, note); the for my, A.V.; now make for make now, A.V. The defense; ἀπολογία This is the technical word in classical Greek for a defense in answer to an accusation. Thus e.g. the oration of Gorgias entitled, Υπὲρ Παλαμήδους ἀπολογία, begins, Ἡ μὲν κατηγορία καὶ ἡ ἀπολογία κρίσις οὐ περὶ θανάτου γίγνεται. And Demosthenes opposes κατηγρσεῖν to accuse, to ἀπολογεῖσθαι, to make one's defense. And an ἀπολογία δικαία καὶ ἁπλῆ is to prove that τὰ κατηγορημένα, "the things of which the person is accused," were never done. But it is probably from St. Paul's use of the word here that it became common to call the defenses of the Christian religion by the term ἀπολογία. Thus we have the 'Apologies' of Justin Martyr, of Tertullian, of Minutius Felix, among the ancients; me 'Apologia Ecclesiae Anglicanae,' by Bishop Jewel, and many others.

The Pulpit Commentary
Unto them in the Hebrew language for in the Hebrew tongue to them, A.V.; were the more quiet for kept the more silence, A.V. When they heard, etc. This trait is wonderfully true to nature, and exhibits also St. Paul's admirable tact and self-possession. It was strikingly in harmony with his addressing them as "brethren" that he should speak to them in their own mother tongue. There is a living reality in such touches which seems at once to refute Renan's suspicion that St. Luke invented this and other of St. Paul's speeches in the later chapters of the Acts. The full report of these later speeches is abundantly accounted for by the fact that through this time St. Luke was with St. Paul, and heard the speeches.

The Pulpit Commentary
A Jew for verily a man which am a Jew, A.V. and T.R.; of Cilicia for a city in Cilicia, A.V.; but for yet, A.V.; instructed for and taught, A.V.; strict for perfect, A.V.; our for the, A.V.; being for and was, A.V.; for for towards, A.V.; even as for as, A.V. Born in Tarsus, etc. (see Act_21:39). St. Paul was evidently proud of his native city, "the famous capital of a Roman province," watered by the "swift stream of the Cydnus," and looked down upon by the snowy summits of Mount Taurus; "a center of busy commercial enterprise and political power;" "a free city, libera et immunis" (Farrar, 'Life of St. Paul,' vol. 1. Act_2:1-47.). St. Paul's express assertion that he was "born at Tarsus" directly refutes the tradition handed down by St. Jerome that he was horn at Giscala, and carried thence to Tarsus by his parents when Giscala was taken by the Romans (Farrar, ibid.). Brought up; ἀνατεθραμμένος, a classical word, only found in the New Testament in the Acts (Act_7:20, Act_7:21, and here). It is found also in Wis. 7:4. It implies early education. At the feet of. The scholar sits or stands humbly beneath the raised seat of the teacher (comp. Luk_10:39). The stop is rightly placed after Γαμαλιὴλ. Some, however, put the stop after ταύτῃ, and connect παρὰ τοὺς πόδας Γαμαλιὴλ with πεπαιδευμένος. Gamaliel (see Act_4:1-37, Act_5:3, note). Instructed according to the strict manner of the Law of our fathers; comp. Gal_1:14, "I profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers," where for τοῦ πατρῳου νόμου we read τῶν πατρικῶν μου παραδόσεων,. Under the πατρῴος νόμος Paul probably included the traditions, as well as the written Law, which the Pharisees so rigidly observed (comp. Act_26:5,where the ἀκριβεστάτην αἵρεσιντῆς ἡμετέρας θρησκείας corresponds with the ἀκρίβειαν τοῦ πατρώου νόμου) The strict manner; κατὰ ἀκριβείαν, found only here in the New Testament; but a word of repeated use in this sense in Ecclesiasticus and Wisdom, and also, with the adjective ἀκρίβης and the adverb ἀκριβῶς, much used by medical writers. Ἀκριβέστερος and ἀκριβέστατος are used by St. Luke only (Act_18:26; Act_23:1-35. 15, 20; Act_24:22; Act_26:5), and ἀκριβῶς six times to three in the rest of the New Testament. Zealous for God (ζηλωτὴς τοῦ Θεοῦ); see Act_21:20, note.

The Pulpit Commentary
I persecuted (see 1Co_15:9; 1Ti_1:13; and Act_26:11). This Way (see Act_9:2; Act_18:25; Act_19:9, Act_19:23). Unto the death (comp. Act_9:1). Binding, etc. (comp. Act_8:3; Act_9:2).

The Pulpit Commentary
Journeyed for went, A.V.; them also for them, A.V.; unto Jerusalem in beads for bound unto Jerusalem, A.V. The high priest. Ananias, the present high priest, who may have been one of St. Paul's hearers included among the "fathers," and who had probably been already a member of the Sanhedrim at the time of St. Paul's conversion (see Act_23:1-35. 2; Act_24:1). Others, however, understand "the high priest" to mean him who was high priest at the time of St. Paul's journey to Damascus, viz. Theophilus, who was still alive. The brethren. The Jews at Damascus. St, Paul speaks to his hearers emphatically as a Jew. To be punished (ἵνα τιμωρηθῶσιν); whether by rods or by death. The word occurs in the New Testament only here and Act_26:11, but is not infrequent in the LXX. and in classical writers; τιμωρεῖν is common in medical language in the sense of "to treat medically," to "correct" by medical treatment.

The Pulpit Commentary
Drew nigh for was come nigh, A.V. The phraseology of the following narrative is nearly identical with that of Act_9:3-6 (where see notes).

The Pulpit Commentary
Beheld for saw, A.V. Beheld indeed the light [and were afraid, A.V.]. This corresponds with the statement in Act_9:7, that the men who journeyed with Saul "stood speechless." They were dazzled and amazed at the sudden brightness. But they heard not the voice. This at first sight seems inconsistent with the statement in Act_9:7, "hearing the voice." But the apparent inconsistency disappears when we observe that here St. Paul wished to impress upon his hearers that, though his companions had seen the light, they had not heard the words which were addressed to him by the Lord Jesus (see Act_9:14); whereas St. Luke, in the narrative in Act_9:1-43., wished rather to insist upon the fact that though the men had seen the light and heard the sound of the voice, they had not seen Jesus. To see and hear the risen Christ was a privilege given to St. Paul alone.

The Pulpit Commentary
When I could not see (comp. Act_9:8, and note). Them that were with me (τῶν συνόντων μοι). Συνεῖναι occurs only here and Luk_9:18, hut is used several times by the LXX. It is very common in medical waters for the accompanying symptoms of a disease.

The Pulpit Commentary
Well reported of by for having a good report of, A.V.; that for which, A.V. Well reported of (μαρτυρούμενος); see Act_6:3, note.

The Pulpit Commentary
Standing by me for stood, and, A.V.; in that very for the same, A.V.; on for upon, A.V.

The Pulpit Commentary
Appointed for chosen, A.V.; to know for that thou shouldest know, A.V.; to see the Righteous One for see that Just One, A.V.; to hear a voice from for shouldest hear the voice of, A.V. Hath appointed thee; προεχειρίσατό σε, a word found in the New Testament only here and in Act_26:16, and in Act_3:20 (R.T.). In classical Greek it means mostly "to get anything ready beforehand;" to cause anything to be πρόχειρος, ready to hand. And in the LXX. it means "to choose," or "appoint," as Jos_3:12; Exo_4:13, where it is not a translation of חלַשְׁ, but a paraphrase of the sentence, "Appoint one by whom thou wilt send." Here it may be rendered indifferently either "choose" or "appoint." The Righteous One. The designation of Messiah in such passages as Isa_53:11; Psa_72:2, etc. (see in the New Testament Luk_23:47; 1Jn_2:1; Rev_19:11, etc.). A voice from his mouth is a very awkward though literal rendering. The A.V. expresses the sense much better.

The Pulpit Commentary
A witness for him for his witness, A.V. A witness. An essential attribute of an apostle (see Act_1:8, Act_1:22, notes). Seen and heard.

The Pulpit Commentary
His Name for the Name of the Lord, A.V. and T.R. Wash away thy sins; ἀπόλουσαι, only here and in 1Co_6:11, where it is found in exactly the same sense of "washing away sins" (see 1Co_6:9, 1Co_6:10) in holy baptism. Hence the λουτρὸν παλιγγενεσίας, "the washing of regeneration'' (Tit_3:5; comp. Eph_5:26; and see Act_2:38, note). Calling on his Name (ἐπικαλεσάμενος); see Act_2:21; Act_7:59, note; Act_9:14, Act_9:21; Rom_10:12, Rom_10:13, Rom_10:14; 1Co_1:2; 2Ti_2:22 : 1Pe_1:17, all texts distinctly justifying prayer to the Lord Jesus.

The Pulpit Commentary
Had returned for was come again, A.V.; and for even, A.V.; fell into for was in, A.V. Into a trance (ἐν ἐκστάσει); see Act_10:10, note.

The Pulpit Commentary
Because for for, A.V.; of thee testimony for thy testimony, A.V. and T.R. Get thee quickly, etc. The narrative in Act_9:28-30 does not mention the vision, but gives the murderous opposition of the Hellenist Jews as the reason of Saul's departure from Jerusalem to Tarsus. Possibly, if it had not been for the Divine warning, the apostle would have braved the danger and lost his life.

The Pulpit Commentary
They themselves for they, A.V. In every synagogue. It appears from Mat_10:18 that offenders were beaten in the synagogue, and doubtless by command of the synagogue authorities. A delation to any synagogue that any member of it was a blasphemer (i.e. a Christian) would lead to such a punishment. But probably the meaning here rather is that he went or sent to every synagogue to find out who there was among them that believed in Jesus, and then had them punished at Jerusalem (Act_9:2).

The Pulpit Commentary
Stephen thy witness for thy martyr Stephen, A.V.; consenting for consenting unto his death, A.V. and T.R.; keeping the garments for kept the raiment, A.V. Consenting; συνευδοκῶν (above, Act_8:1; Luk_11:48; Rom_1:32; 1Co_7:12, 1Co_7:13). It is also found in I Mace. 1:60; 2 Macc. 11:34, 35. Of them that slew him (τῶν ἀναιρούν των αὐτόν). Ἀναιρέω, in the sense of "to kill," is a favorite word of St. Luke's (Luk_22:2; Luk_23:1-56. 32; Act_2:23; Act_5:33, Act_5:36; Act_7:28; Act_9:23, Act_9:24, Act_9:29; Act_10:39; Act_12:2; Act_13:28; Act_16:27; Act_22:20; Act_23:1-35. 15, 21, 27; Act_25:3; Act_26:10); but elsewhere in the New Testament only Mat_2:16 and 2Th_2:8, R.T. It is frequent in the LXX. and also in medical writers in the sense of "taking away" or "removing."

The Pulpit Commentary
Send thee forth for send thee, A.V. The natural understanding of the preceding dialogue is that Saul, when bid depart quickly out of Jerusalem because the Jews would not receive his testimony, was unwilling to obey, and pleaded that surely the Jews must listen to him and be convinced, since they were well aware how hot and zealous a partisan of the Jews he had been, and must see that nothing but a great miracle could have converted him. It was the argument of a young and impetuous man, with little experience of the headstrong obstinacy of bigoted men. The Lord cut him short with a peremptory "Depart!" but with the gracious addition, "I will send thee unto the Gentiles"—a commission which is more fully given in Act_26:17, Act_26:18, and which was carried out in his whole life.

The Pulpit Commentary
They for then, A.V.; voice for voices, A.V. Unto this word. They could not bear the idea of the Gentiles being admitted into the kingdom of God. It was a blow to their pride of exclusiveness. The leveling-up of the Gentiles seemed to be as intolerable as the leveling-down of themselves, as spoken of e.g. Isa_1:10; Eze_16:45, etc.

The Pulpit Commentary
Threw off their garments for east off their clothes, A.V.; east for threw, A.V. Threw off their garments. Either "wild signs of fury, gestures by which they gave to understand that they would gladly accomplish the cry, 'Away with him from the earth!'" (Lunge), tokens of applause and consent at the sentiment of the cry," Lucian, ' De Salt,'); or (so Meyer) signifying that they were ready to stone the culprit (see Act_22:20).

The Pulpit Commentary
Bidding for and bade, A.V.; for what cause for wherefore, A.V.; so shouted for cried so, A.V. The chief captain (see Act_21:31, note). The castle (see Act_21:34, note). Examined; ἀνετάζεσθαι, only here and in Act_22:29. In Jdg_6:29 (Codex Alexandrinus) and in the Hist. of Susanna 14 the verb has the simple sense of "inquiring." The classical word for "examining" and especially by torture, is ἐξετάζειν. By scourging (μάστιξιν). The μάστιξ was in Latin the flagellum, the m st severe implement of flogging, though even with the lighter virga, the rod of the lictor, slaves and others were beaten to death (usque ad necem). It was not lawful to beat a Roman citizen even with the virga (ῥάβδος); Act_16:22, Act_16:35, Act_16:37, notes. The μάστιξ, or scourge, was that with which our Lord was scourged at the bidding of Pilate. Doubtless Lysias had not understood Paul's Hebrew speech, and so had not known what it was which provoked so fierce an uproar among the people.

The Pulpit Commentary
When they had tied him up with the thongs for as they bound him with thongs, A.V. When they had tied him up, etc. This does not seem to be a right rendering. Προτείνω can only mean "to stretch out before," or "expose to the action," of anything, when taken in a literal sense; ἱμάς, again, more naturally means the "thong" or lash of a whip or scourge than a thong to bind a man with; indeed, it is thought to be etymologically connected with μάστιξ, Meyer, therefore, rightly understands the passage to mean when they had stretched him on the stake ready to receive the scourging. Is it lawful, etc.? Paul now pleads his privileges as a Roman citizen, just in time to stop the outrage, remembering, no doubt, the terror inspired in the Philippian magistrates when they found they had beaten with rods an uncondemned Roman citizen (see Act_16:38). Uncondemned (ἀκατακρίτους); Act_16:37. Only found in these two passages in the New Testament, and nowhere else.

The Pulpit Commentary
And when for when, A.V.; it for that, A.V.; to for and told, A.V.; and told him, saying for saying, A.V.; What art thou about to do? for Take heed what thou doest, A.V.

And for then, A.V; and he said for he said, A.V.

The Pulpit Commentary
Citizenship for freedom, A.V; am a Roman for was free, A.V. A great sum (πολλοῦ κεφαλαίου). The word is only found here in the New Testament in the sense of a "sum of money," but is so used in classical writers. Citizenship; πολιτεία, for "freedom of the city," in Xenophon, AElian, Polybius, Dion Cassius, etc., and 3 Macc. 3:21. Dion Cassius (9 17) relates that Messaliua, the wife of the Emperor Claudius, used to sell the freedom of the city, and that at first she sold it (μεγάλων ξρημάτων) for a very high price, but that afterwards it became very cheap. In all probability Lysias had so purchased it, and in consequence took the name of Claudius. I am a Roman born. It is not known how St. Paul's family acquired the Roman citizenship.

The Pulpit Commentary
They then which were about to examine him straightway departed from him for then straightway they departed from him which should have examined him, A.V.; when for after, A.V. Had bound him (ἧν αὐτὸν δεδεκώς), as related in Act_21:33. Ἐκέλευσε δεθῆναι: "Facinus est vinciri civem Remanum," Cicero, in 'Verrem,' 5.66 (quoted by Meyer).

The Pulpit Commentary
But on for on, A.V.; desiring to know for because he would have known, A.V.; loosed him for loosed him from his bands, A.V. and T.R.; the council for their council, A.V. and T.R.; to come together for to appear, A.V. and T.R. Brought Paul down; from the castle to the council-room below, either to the hall Gazith or to some other place of meeting. Lysias probably still kept Paul a prisoner through the night, on account of the excited state of the people.