The God and Father As he was about to relate a singular feat, [1] which, at the same time, was not well known, he confirms it by making use of an oath. Observe, however, what is the form of a pious oath, [2] -- when, for the purpose of declaring the truth, we reverently call God as our witness. Now this persecution was, as it were, Paul's first apprenticeship, [3] as appears from Luke, (Acts 9:23-25); but if, while yet a raw recruit, he was exercised in such beginnings, what shall we think of him, when a veteran soldier? As, however, flight gives no evidence of a valiant spirit, it may be asked, why it is that he makes mention of his flight? I answer, that the gates of the royal city having been closed, clearly showed with what rage the wicked were inflamed against him; and it was on no light grounds that they had been led to entertain such a feeling, [4] for if Paul had not fought for Christ with a new and unusual activity, the wicked would never have been thrown into such a commotion. His singular perseverance, however, shone forth chiefly in this -- that, after escaping from so severe a persecution, he did not cease to stir up the whole world against him, by prosecuting fearlessly the Lord's work. It may be, however, that he proceeds to mock those ambitious men, who, while they had never had experience of any thing but applauses, favors, honorable salutations, and agreeable lodgings, wished to be held in the highest esteem. For, in opposition to this, he relates, that he was shut in, so that he could with difficulty save his life by a miserable and ignominious flight. Some, however, ask, whether it was lawful for Paul to leap over the walls, inasmuch as it was a capital crime to do so? I answer, in the first place, that it is not certain, whether that punishment was sanctioned by law in the East; and farther, that even if it was so, Paul, nevertheless, was guilty of no crime, because he did not do this as an enemy, or for sport, but from necessity. For the law would not punish a man, that would throw himself down from the walls to save his life from the flames; and what difference is there between a fire, and a fierce attack from robbers? We must always, in connection with laws, have an eye to reason and equity. [5] This consideration will exempt Paul entirely from blame.

Footnotes

1 - "Vn acte singulier de vray champion de guerre;" -- "A singular feat of a true champion of war."

2 - "De iurement sainete et lieitc;" -- "Of a holy and lawful oath."

3 - Calvin, when commenting on the passage referred to, (Acts 9:23-25,) makes use of a similar expression: "Hoc tiroeinio ad erueem ferendam mature assuefaetus fuit;" -- "By this apprenticeship he was early inured to the endurance of the cross." -- Ed.

4 - "Et qu'ils n'auoyent point conceu telle fureur pour vne chose leger et de petite consequence;" -- "And that they had not conceived such a rage for a slight matter, and one of small consequence."

5 - Calvin seems to have here in his eye a passage expressly alluded to by him, when commenting on Acts 9:23-25, from the writings of Cicero, to the following effect: "Etiamsi peregrinum lex arceat a muri accessu, minime tamen peccat, qui murum conscendit servandae urbis causa, quia leges semper ad aequitatem flectendae sunt;" -- "Although the law forbids a foreigner to approach the wall, no offense is committed by the man, who scales the wall with a view to the defense of the city; for the laws must always be made to bend towards equity." -- Ed.

The God and Father - Paul was accustomed to make solemn appeals to God for the truth of what he said, especially when it was likely to be called in question; see 2-Corinthians 11:10; compare Romans 9:1. The solemn appeal which he here makes to God is made in view of what he had just said of his sufferings, not of what follows - for there was nothing in the occurrence at Damascus that demanded so solemn an appeal to God. The reason of this asseveration is probably that the transactions to which he had referred were known to but few, and perhaps not all of them to even his best friends; that his trials and calamities had been so numerous and extraordinary that his enemies would say that they were improbable, and that all this had been the mere fruit of exaggeration; and as he had no witnesses to appeal to for the truth of what he said, he makes a solemn appeal to the ever-blessed God. This appeal is made with great reverence. It is not rash, or bold, and is by no means irreverent or profane. He appeals to God as the Father of the Redeemer whom he so much venerated and loved, and as himself blessed for evermore. If all appeals to God were made on as important occasions as this, and with the same profound veneration and reverence, such appeals would never be improper, and we should never be shocked as we are often now when people appeal to God. This passage proves that an appeal to God on great occasions is not improper; it proves also that it should be done with profound veneration.

The God and Father of our Lord - Here is a very solemn asseveration; an appeal to the ever blessed God for the truth of what he asserts. It is something similar to his asseveration or oath in 2-Corinthians 11:10 of this chapter; see also Romans 9:5, and Galatians 1:20. And from these and several other places we learn that the apostle thought it right thus to confirm his assertions on these particular occasions. But here is nothing to countenance profane swearing, or taking the name of God in vain, as many do in exclamations, when surprised, or on hearing something unexpected, etc.; and as others do who, conscious of their own falsity, endeavor to gain credit by appeals to God for the truth of what they say. St. Paul's appeal to God is in the same spirit as his most earnest prayer. This solemn appeal the apostle makes in reference to what he mentions in the following verses. This was a fact not yet generally known.

he God and Father of our Lord Jesus Christ.... These words are in the form of an oath, and are a solemn appeal to God, that knows all things, for the truth of the whole that he had declared in the foregoing verses, and of the remarkable deliverance related in the following. "God", says he, who is the searcher of hearts, and an omniscient being, to whom all things are open and manifest,
knoweth that I lie not; in anyone single instance he had mentioned, nor in what he was about to declare; which because it was a fact done by a stratagem, and a good while ago, and which was not known to the Corinthians, and of which perhaps at that time he could not produce any witnesses; therefore calls God to testify the truth of it, whom he describes as "the God and Father of our Lord Jesus Christ"; God is his "God" as Mediator, and head of the elect, to whom as to them he is a covenant God; and as man, being his Creator, supporter, and the object of his faith, hope, love, and worship; and his "Father" as God, and the Son of God, by supernatural generation, being the only begotten of him, in a way ineffable and inexpressible: "and who is blessed for evermore"; in himself, and Son, and Spirit, and is the source of all happiness to his creatures.

This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Acts 9:25) afterwards recorded it (compare Galatians 1:20), [BENGEL]. It may ALSO refer to the revelation in 2-Corinthians 12:1, standing in beautiful contrast to his humiliating escape from Damascus.