(5) As also the high priest doth bear me witness.--Annas is named as high priest at the time of St. Paul's conversion, acting probably with his son-in-law, Caiaphas, as his coadjutor. (See Notes on Luke 3:2; John 18:13.) At the time which we have now reached, the office was filled by Ananias, son of Nebedseus, who owed his appointment to Herod Agrippa II., then King of Chalcis, to whom Claudius had conceded the privilege of nominating the high priests (Jos. Ant. xx. 5, ? 2). The official acts of his predecessors would of course be known to the high priest for the time being, and St. Paul can therefore appeal to his knowledge as confirming his own statements.

All the estate of the elders.--The word is perhaps used as identical with the Sanhedrin, or Council; perhaps, also, as including the Gerousia, or "Senate," of Acts 5:21--a body, possibly of the nature of a permanent committee, or an Upper Chamber, which was apparently represented in the Sanhedrin, and yet had separate rights, and might hold separate meetings of its own.

I received letters unto the brethren.--The phrase is interesting, as showing that the Jews used this language of each other, and that it passed from them to the Church of Christ. On the general history of St. Paul's conversion, see Notes on Acts 9:1-16. Here it will be sufficient to note points that are more or less distinctive. In Acts 9:2 the letters are said to have been addressed to the "synagogues."

For to be punished.--We must remember that the punishments would include imprisonment, scourging, and brutal violence (Acts 9:2; Acts 26:10-11); or, as in the case of Stephen, death by stoning.

Verse 5. - 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 Acts 23:2; Acts 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 Acts 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.

22:1-11 The apostle addressed the enraged multitude, in the customary style of respect and good-will. Paul relates the history of his early life very particularly; he notices that his conversion was wholly the act of God. Condemned sinners are struck blind by the power of darkness, and it is a lasting blindness, like that of the unbelieving Jews. Convinced sinners are struck blind as Paul was, not by darkness, but by light. They are for a time brought to be at a loss within themselves, but it is in order to their being enlightened. A simple relation of the Lord's dealings with us, in bringing us, from opposing, to profess and promote his gospel, when delivered in a right spirit and manner, will sometimes make more impression that laboured speeches, even though it amounts not to the full proof of the truth, such as was shown in the change wrought in the apostle.As also the high priest doth bear me witness,.... Either Annas, or Caiaphas, who was at that time high priest; and it should seem by this, that he was still in being; or else that the apostle had preserved his letter, written with his own hand, which he was able to produce at any time, as a testimony of the truth of what he had said, or was about to say; since he speaks of him (as now) bearing him witness, or as one that could:

and all the estate of the elders; the whole Jewish sanhedrim, for this character respects not men in years, but men in office, and such who were members of the high court of judicature in Jerusalem;

from whom also I received letters unto the brethren; some render it "against the brethren", as if the Christians were meant; whereas the apostle intends the Jews of the synagogue at Damascus, whom the apostle calls brethren; because they were of the same nation, and his kinsmen according to the flesh; and, at that time, of the same religion and principles with him; and this is put out of doubt, by the Syriac, Arabic, and Ethiopic versions, which render it, "the brethren that were at Damascus": and these letters were to recommend him to them, and to empower him to persecute the Christians, and to demand and require their assistance in it; the Ethiopic version calls them, "letters of power"; and it seems from hence, that these letters were received from the whole sanhedrim, as well as from the high priest, and were signed by both:

and went to Damascus to bring them which were there bound unto Jerusalem, for to be punished: with stripes, or with death, as they should be judged worthy; see Acts 9:2.