Grace Bible Church Gillette, Wyoming

2. Some have misinterpreted this verse to support baptismal regeneration. However, the context suggests that Paul was already a believer before his baptism.

a) He had seen and believed in Christ (Act 9:7; cf. Act 9:17, 27; 22:14; 26:16; 1Co 9:1; 15:8 cf. Gal 1:11-12).

b) He was filled with the Spirit (Act 9:17b).

c) He was called to preach forgiveness of sins in Christ (Act 26:18-19).

3. Furthermore, when looking at the original Greek, it becomes clear that this verse does not support baptismal regeneration.

a) The Greek shows that the phrases in this passage are not connected but are clearly two separate phrases.

(1) Phrase #1 - “After rising (participle) you yourself be baptized (imperative);”

(2) Phrase #2 - “and wash away your sins (imperative) after calling (participle) on the name of the Lord”

b) If baptism washed away sins, there would not be two separate commands.

c) Ryrie: “Arising is necessary before baptism, and calling before sins can be washed away.” (BT 337)

B. Paul’s Heavenly Vision (17-20)

1. [17] Paul related that sometime after his conversion, he returned to Jerusalem (Act 9:26-30). He informed his Jewish listeners that he had not rejected his Jewish heritage but was in the temple praying.

2. Just like Peter’s “trance” (ekstasis – put out of place, Act 10:9-10; 11:5), Paul’s trance was not a self-induced hypnotic state but a apostolic experience wrought by God in order to give divine revelation or heavenly vision (2Co 12:1-4).

3. [18] Paul’s divine vision was a warning for him to “make haste” (spuedō – to hurry or hasten) and leave Jerusalem “quickly” (taxos – at once, speedily).

4. The Jews in Jerusalem would not accept Paul’s testimony about the risen Christ.

5. [19] Paul attempted to argue with the Lord that the Jews would understand and not reject his testimony.

6. Paul reasoned that the Jews knew about his former zeal and persecution against Christians (“imprison and beat”). Paul though surely they would understand that he would not become a follower of Christ unless there was something to it.

7. [20] Some of the Jews would have even known that Paul had “approved” (suneudokeō – give consent along with others, showing Paul’s pre-Christian authority, cf. Act 26:10) of Stephen’s martyrdom (Act 7:58-60).

8. The fact that Paul “watch[ed] out for the coats of those who were slaying [Stephen],” showed Paul’s intimate involvement. However, holding their coats may have meant that Paul was not an actual witness of Stephen’s supposed blasphemous statements (Act 6:11, 13-14).

C. Paul’s Calling to the Gentiles (21-23)

1. [21] In part, God was keeping Paul safe from death by leading him out of Jerusalem (Act 9:29).

2. However, God was also establishing Paul’s calling to a Gentile ministry (Act 9:15; Gal 1:16; Rom 11:13; cf. Eph 3:1) while Peter and James were called to a Jewish ministry (Gal 2:7-9).

1. [22] The crowd had tolerated Paul’s defense up until the statement in which he mentioned the Gentiles. They had tolerated Paul speaking of Jesus as the resurrected Lord (Act 22:8). However, they could not bear the idea of God’s inclusion of the Gentiles.

3. For this blaspheme, they cried out for Paul’s death (“Away with [him]” cf. Joh 19:15; Act 9:23; 21:36).

4. [23] The act of throwing off their cloaks and tossing dust into the air was an outward expression of their uncontrollable emotion (rage) similar to “sackcloth and ashes.”

5. Quite possibly the dust thrown in the air was literally aimed at Paul.

V. PAUL’S ROMAN CITIZENSHIP (24-30)

A. Paul’s Scourging (24)

1. Since the Commander’s task was to keep peace and the crowd continued to remain volatile at Paul’s words, the Commander ordered Paul into the barracks.

2. His purpose was to find the underlying cause of the problem even if he had to beat it (or scourge) out of Paul.

3. Scourging (mastix – instrument used for lashing or whipping) was a means to examine and punish would-be criminals. It was carried out with the flagellum, which was a wooden rod with leather thongs into which pieces of metal or bone were woven (cf. Jesus Mat 20:19; Joh 19:1).

B. Paul’s Citizenship (25-28)

1. [25] With flawless timing, Paul questioned the Centurion on scourging a Roman citizen who was uncondemned.

2. Paul had on occasion used his Roman citizenship to deter illegal punishment or press a point of liberty (Act 16:37). But he always did so at the wisest and most advantageous moment.

3. [26] This would have struck fear in the heart of the commander because under Roman law it is unlawful to scourge a Roman citizen without a trial and a verdict.

4. To violate such a foundational law would be a grave crime for the Commander, Claudius Lysias (cf. Act 23:26).

5. [27] In fact, Claudius Lysias verified this claim personally. But it was emphatically unbelievable to the Commander (su Rōmaios ei, Are “you” a Roman?).

6. When asked, Paul affirmed that he was a Roman citizen. Roman citizenship gave one a noble status, protection, plus gratuities.

7. [28] The Commander, in order to inquire about Paul’s citizenship, aggrandized his own citizenship. He had acquired this citizenship with a large sum of money, which could refer to a bribe or sponsorship from a wealthy patron.

8. Paul, nevertheless, maintained a higher status of citizenship in that he was born a citizen (Literally, “But I have been even born one”).

C. Commander’s Fear and Plan (29-30)

1. [29] As a result of Paul’s Roman citizenship, Paul was immediately released from scourging.

2. Luke stated that the Commander was afraid because he had bound Paul and was about to scourge him without a hearing.

3. [30] The next day, not knowing of what crime Paul had been accused by the Jews, the Commander ordered the chief priests and Council to assemble.

4. Paul then was brought before them in order for the Commander to gain some clarity.

VI. OBSERVATIONS AND APPLICATIONS.

A. Paul’s Initial Step of Obedience – We might wonder what was Paul’s apologetic reason for telling the Jews about his baptism, especially since baptism was repudiated by them. Paul was showing the Jewish people his obedience to all that God had revealed to him, whether they repudiated it or not.

B. Paul’s Defense in Jerusalem –Why did Paul go to Jerusalem knowing that the Jews would not understand and knowing that he would be bound? Simply put, the apostle Paul did it out of obedience to the Lord, just like baptism. But he also did because he loved Israel and hope that maybe that one would come to Christ through his testimony.

C. Paul’s Wisdom in his Defense – Paul wisely took into account his audience beliefs and objections and modified his presentation to them. The gospel was always the same and always the main goal. But there is always a wise manner in which to present it depending upon your hearers, their knowledge and their objections (cf. Col 4:5).

Grace Bible Church · 4000 E. Collins Rd · PO Box #3762 · Gillette, WY · (307) 686-1516