CHAPTER 22
“Brothers and fathers, listen now to my defense.” (Acts 22:1)
Paul begins by not only identifying himself with his people, but he speaks to them in a kind and respectful manner. He speaks in terms of his defense. This is the Greek word apologias, from which we get “apology.” The word includes the concept of witness.1 It is interesting that both Stephen and Paul give witness to Israel as they present the gospel. What a picture we have here of Paul on the temple steps, boldly witnessing and speaking to his would-be murderers and fearlessly staring them in the face.
“When they heard him speak to them in Aramaic, they became very quiet. Then Paul said:” (22:2). Paul opened his mouth and began to speak to them in the Hebrew language (Gk. Hebrais), which surely was a demonstration that he was a Jew in every sense.2
Most scholars feel that he spoke in Aramaic, which was the cognate of the Hebrew and the vernacular of Israel as well as much of western Asia.3 The Jewish people had learned this language when they were captives in Persia. Paul’s listeners were no doubt surprised to hear him speaking their native tongue. In those days many Jews in the Diaspora spoke only Greek. Even the famous Jewish scholar of the First Century, Philo of Alexandria, could not read Hebrew, although he wrote extensive commentaries on the Old Testament.4 Aramaic was very similar to Hebrew, using Hebrew lettering but with somewhat different pronunciations and meanings.
“I am a Jew, born in Tarsus of Cilicia, but brought up in this city. I studied under Gamaliel and was thoroughly trained in the law of our ancestors. I was just as zealous for God as any of you are today” (22:3). Paul was always proud of his Jewish heritage (cf. 2 Cor. 11:22; Phil. 3:4-5). He was born of Jewish parents in Tarsus but he was brought to Jerusalem starting at a young age and continued his studies in the city. In Jerusalem, his instructor was the famed Gamaliel, a disciple of the Great Hillel. Gamaliel had died only five years before this event and was still held in loving memory by the Jews. Paul had not only sat at his feet but had advanced above his contemporaries. He had gone to the head of his class as we see in Galatians 1:14. He had become quite zealous for the traditions of his people.
“I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, (22:4). As evidence of his fiery zeal he had persecuted Christians. Here they are called “followers of this Way.” We see this designation for Christians found in 9:2; 19:9, 23; 22:4; 24:22. Paul had placed many believers in prison but he had apparently put some to death (cf. 26:10).
Paul continues, “…as the high priest and all the Council can themselves testify. I even obtained letters from them to their associates in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished” (22:5). Obviously, the high priest who was in office at the time of this earlier event was no longer in the position. Ananias was now in that office (AD 47-60). However, many members of the Council could probably remember the events of which Paul spoke. Perhaps Ananias could also remember, since he was no doubt a member of the Council at the time.
In his great zeal Paul had requested and received letters of authority from the Council that he might go as far away as Damascus, arresting Christians and bringing them back to Jerusalem for trial.
PAUL’S INCREDIBLE TESTIMONY
“About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. I fell to the ground and heard a voice say to me, ‘Saul! Saul! Why do you persecute me?’ Acts 22:6-7
When Paul relates that this event happened around noontime, he gives us new information that was not found in the account of 9:3f.5 The apostle tries to describe the indescribable event of a divine visitation. This was no visitation in the dim light of evening but in the bright light of noonday. This light was so bright that it made the sun look dim. Paul was a rebel but God brought him down to the ground. This reminds us of the words of Deuteronomy: “The LORD will afflict you with madness, blindness and confusion of mind. At midday you will grope about like a blind person in the dark…” (Deut. 28:28-29).
Paul makes plain that he was on official business from the Sanhedrin when this strange event happened. He also affirms clearly that Jesus of Nazareth, who was crucified by many of his listeners, was still alive in power and glory.6 He had spoken to the apostle in an unforgettable manner. The apostle was speaking to many doubters. Likely, the most effective witness is that of personal testimony and experience. Barclay says that it “is the most unanswerable argument on earth.” 7 We would all do well to resort to this method rather than to our limp theological explanations that interest few people.
God knows our names as well as our addresses. He knew who Paul was and what he was up to. Jesus called out “Saul, Saul” (his previous Hebrew name). Some woman quipped at this, saying that every time God calls a man he has to call him twice. Perhaps that is true since we men are a little hard-headed and often hard of hearing in the spiritual sense. Clearly, Jesus is not only alive but he can communicate with us today.
The Lord gets right to the point and charges Paul with persecuting him outright. This must have been a stunning statement to the apostle. He had thought all along that he was serving God with all his might and suddenly he is told that he is persecuting the Master.
“‘Who are you, Lord?’ I asked. ‘I am Jesus of Nazareth, whom you are persecuting,’ he replied” (22:8). We can imagine that Paul’s world was suddenly turned upside down. What he thought was good was evil and what he thought evil was suddenly good. He was persecuting his own long-awaited Messiah! In recent years archaeologists have given new significance to the word Nazareth. They now know that the word comes from the Hebrew “branch” (netzer). This gives new meaning to the opaque verse in Matthew 2:23: “and he [Jesus] went and lived in a town called Nazareth. So was fulfilled what was said through the prophets, that he would be called a Nazarene. Scholars have wrestled with this verse for centuries because they could find no prophecy to this effect in the Bible. Now through recent archaeological excavations we know that Nazareth has the root of netzer, branch or shoot.8 Jesus the Nazarene means essentially Jesus the Branch.
All Israel’s hopes were bound up in him. He was the Branch or Shoot of David they were expecting (Isa. 11:1; 53:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12). Now they had rejected and crucified him. Not only had they rejected him but they were rejecting his messenger and would gladly have had him crucified if possible.
“My companions saw the light, but they did not understand the voice of him who was speaking to me” (22:9). I think we can reverently say that God does not waste revelation on those who will not believe. Although his companions saw the light, the message was beyond their understanding (cf. Judg. 13:18). These companions, who were no doubt members of the religious cadre in Jerusalem, obviously knew that a true miracle was taking place and it was God who was speaking. Somehow, they did not get back home with this important message. It is even possible that some of these folks were standing in the crowd on this very day, perhaps even nodding their heads in approval of the account. My, how the vision splendid fades into the light of common day! 9
“‘What shall I do, Lord?’ I asked. ‘Get up,’ the Lord said, ‘and go into Damascus. There you will be told all that you have been assigned to do’” (22:10). Paul is now calling this Jesus “Lord.” Marshall says, “…the choice of word indicates the new estimate of Jesus.” 10 People naturally want to do something for God. Much religion is based upon this need. However, we cannot do anything for God or with God until God does something for us, until our inner nature is renewed by his revelation. Then, it will not be our work at all but his work through us. We should remember that there is always work to do in the kingdom of God. Too many people “get saved” and just sit around.
“My companions led me by the hand into Damascus, because the brilliance of the light had blinded me” (22:11). These witnesses of one of the greatest miracles in history led blinded Paul into Damascus, but they still apparently forgot to convey this astounding information to the high priest and religious council in Jerusalem.
THE MINISTRY OF ANANIAS
“A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there. Acts 22:12
It is amazing how “in tune” with the Holy Spirit some of the early Christians were. Ananias is such a good example of listening to the Spirit, even when the message was hard and seemingly impossible. Paul presents Ananias as a devout, law observing Jewish believer. He was obviously a person greatly respected by the Jewish community in Damascus.
In the original account of 9:10-17, we realize that Ananias had many reservations about going to meet Saul. Clearly, Ananias did not want to go. He had heard too many bad reports about him, how Saul had come to take many believers back to Jerusalem as prisoners. God insisted that he go and he obeyed.
“He stood beside me and said, ‘Brother Saul, receive your sight!’ And at that very moment I was able to see him” (22:13). We note in the original account of chapter 9 that something like scales immediately fell from Saul’s eyes. In 9:16, we learn something that is not mentioned here. Ananias had heard the Lord say, “I will show him how much he must suffer for my name” (9:16). Now the word of the Lord was coming true as Saul stood accused and severely persecuted in Jerusalem.
“Then he said: ‘The God of our ancestors has chosen you to know his will and to see the Righteous One and to hear words from his mouth. You will be his witness to all people of what you have seen and heard” (22:14-15). Guthrie says, “Here, as in 26:16, we have evidence in Acts parallel to the more emphatic assertions in the Epistles that Paul actually saw the risen Lord (cf. 1 Cor. 9:1)…” 11 Paul was a witness of the resurrection. The information that Paul would share with people all over the known world was not something he had conjured up in his own mind or something others had told him. Rather, he had received it by direct revelation from the Lord (Gal. 1:11-12).
Paul is being very careful here, but he will not be able to hold this explosive fact long. He was to be a witness to all people. Utley comments: “Paul purposefully does not use the word ‘Gentile’ that Ananias passed on to him from Jesus (cf. Acts 9:15). Paul knew how explosive this derogatory term go’im (the nations or Gentiles) was to these ultra-conservative Jews. Their biases and racial arrogance had even robbed the Old Testament prophets of their inclusive prophecies!” 12
“And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name’” (22:16). This verse can be quite misleading, in that it appears to indicate that baptism itself washes away sin. From this verse some denominations have insisted that baptism is a part of the saving process and thus they speak of baptismal regeneration. We obviously have to be careful here. 1 Peter 3:21 clearly disputes such an idea. Pett comments about this subject saying: “This is significant here for nowhere in the New Testament is baptism ever spoken of as washing… If there is a ‘washing’ it is a ‘washing of regeneration and renewing of the Holy Spirit (Tit. 3:5-6)…’” 13
In regard to the washing and cleansing of baptism, Pett also points out how the Old Testament ritual washings never brought about cleansing. He notes that the only water in the Old Testament that cleansed was the water of purification. However, that water had been purified by the ashes of the red heifer. He notes that the red heifer offering was based on that heifer’s blood sacrifice.14 Today only the blood of Jesus can wash away sins.
A number of scholars have commented on this verse. Bruce says of baptism that it is “the outward and visible sign of his inward and spiritual cleansing from sin…”15 Utley says, “Baptism was the early Church’s public profession of faith.” 16 Barnes adds, “…The external rite will avail nothing without the pardoning mercy of God.” 17 Baptism in the New Testament was almost like a first step of discipleship. It was something that was done immediately. It was a burial of the old man, and in Israel burial was always something done immediately.
In 2:38 we see that New Testament baptism was a passive thing. It was done by another person and quite unlike the Jewish baptism in which one dipped himself or herself. Baptism speaks of burial of the old person (Rom. 6:3-4), and we realize how difficult and impossible it would be for a person to do a self-burial.
PAUL SENT AWAY FROM JERUSALEM
When I returned to Jerusalem and was praying at the temple, I fell into a trance and saw the Lord speaking to me. “Quick!” he said. “Leave Jerusalem immediately, because the people here will not accept your testimony about me.” Acts 22:17-18
This is no doubt speaking of Paul’s first trip to Jerusalem after becoming a Christian. It probably took place around the year AD 36 (cf. 9:26-30; Gal. 1:18-19), about three years after his conversion. In Acts 9:30, we are told that the brothers learned of the threats to his life and sent him off to his hometown of Tarsus. Here we get some added information, that Paul had been warned by the Lord himself to leave Jerusalem quickly because his life was in danger. We see how neatly Paul used this revelation to rebuke the threatening crowd around him, for they also were not accepting his testimony. We see also how Paul was faithful to worship in the temple, a fact that should have well pleased the devout Jews.
The word for testimony in verse 18 is the Greek marturia. It had the meaning of “witness” but gradually it took on the meaning of martyr, a witness who had sealed his or her testimony with blood.18
“‘Lord,’ I replied, ‘these people know that I went from one synagogue to another to imprison and beat those who believe in you. And when the blood of your martyr Stephen was shed, I stood there giving my approval and guarding the clothes of those who were killing him’” (22:19-20). As a persecutor of the church Paul was very diligent. He had rounded up Christians and had them beaten at the synagogue. Usually, the chazzan, or the synagogue attendant was responsible for such beatings.19 This was a humiliating and painful form of public discipline. This beating was normally the forty lashes less one (2 Cor. 11:24).
Now the apostle mentions something that must have weighed heavily upon his conscience over the last several years. He had been a participant in the death of the first recorded Christian martyr, Stephen. While he was not involved in the actual stoning, still he guarded the clothing of the ones who were doing the stoning. The Bible says that he consented to Stephen’s death (8:1).
“Then the Lord said to me, ‘Go; I will send you far away to the Gentiles’” (22:21). Because of Israel’s rejection of the gospel, Paul would be sent to the Gentiles or nations (Gk. ethnos). The Gentiles had over the centuries become quite repulsive to the people of Israel. Gentiles had come to be generally despised. This was far off base to God’s original plan. Israel was to be a light to the nations (Isa. 42:6; 49:6). Many scriptures speak of God’s plan of using Israel to reach the Gentiles (cf. Psa. 98:3; Isa. 45:22; 52:10; 60:1-3). Israel in her spiritual pride had dismally failed at this task. It was now left to Paul and to many other Christians following after him to reach the nations.
PAUL RESCUED BY HIS ROMAN CITIZENSHIP
The crowd listened to Paul until he said this. Then they raised their voices and shouted, “Rid the earth of him! He’s not fit to live!” Acts 22:22
It is amazing how the crowd erupted into violence at Paul’s mention of one word – “Gentiles.” Perhaps some of their rage sprang from a bad conscience at not having reached the nations with God’s truth. They took all of their rage out on Paul, apparently because he was actually taking the gospel to the Gentiles. They would have gladly done to Paul what the leaders had done to Stephen. They would have stoned him, except they were lacking any stones.
The tribune was no doubt mystified at all this commotion. He probably had understood very little of Paul’s speech, since it was not in his language.
“As they were shouting and throwing off their cloaks and flinging dust into the air, the commander ordered that Paul be taken into the barracks. He directed that he be flogged and interrogated in order to find out why the people were shouting at him like this” (22:23-24). The matter of throwing off their cloaks was an expression of outrage over what they considered to be blasphemy. Some commentators have felt that the removing of outer garments indicated that they were preparing to stone Paul.20 The throwing of dust into the air expressed their abhorrence, indignation and outrage toward Paul and his work (cf. 2 Sam. 16:13).
Obviously, the commander was overwhelmed and mystified by all the goings-on of the day. He was determined to get Paul inside the fortress and then get the truth out of him. The universal Roman method of doing this was by the flagellum or flogging. Paul was no stranger to punishment. He already had received thirty-nine lashes from the Jews on five occasions, as well as three beatings with the Roman lictor’s rods (2 Cor. 11:24-25). However, the Roman flogging was more serious than all these. While other punishments often had limits to the strokes given, the flogging had none. It was an inhumane punishment given by whips embedded with pieces of bone, metal or stone. The flogging often left the victim severely injured or even dead.21 This was the punishment that Jesus endured for us prior to his crucifixion. There were three levels of flogging and it appears here that the lighter level was intended for Paul.
“As they stretched him out to flog him, Paul said to the centurion standing there, ‘Is it legal for you to flog a Roman citizen who hasn’t even been found guilty?’” (22:25). Roman citizens were greatly protected throughout the empire. Ancient laws like the Lex Valeria, the Lex Porcia, and later the Lex Julia, protected citizens from beating and even from fettering. The Roman citizen could always appeal to Rome.22
“When the centurion heard this, he went to the commander and reported it. ‘What are you going to do?’ he asked. ‘This man is a Roman citizen.’ The commander went to Paul and asked, ‘Tell me, are you a Roman citizen?’ ‘Yes, I am,’ he answered” (22:26-27). It is easy to detect a sense of panic that arose when it is discovered that Paul is a Roman citizen. Upon hearing this news the commander came immediately and in person to Paul. Actually, the commander had already violated the Roman statutes by placing chains on Paul. Such violations could easily cause a commander to be dismissed from his post. It would have been a dreadful violation for Paul to have been flogged.
In the Roman world there were three ways for a person to acquire Roman citizenship. It could be gained by birth if parents were Roman citizens; it could be gained by purchase; or it could be obtained as a gift from the government.23 At times the purchase turned out to be a bribe to some government official. We do not know how it was possible to verify that a person had citizenship. Apparently just the claim itself was taken at face value, since the penalties for falsification were stiff indeed. There were appropriate lists of citizenship in various places but these would not be immediately accessible.24
“Then the commander said, ‘I had to pay a lot of money for my citizenship.’ ‘But I was born a citizen,’ Paul replied” (22:28). The name of the commander, “Claudius,” might imply that he had purchased his citizenship under the emperor Claudius. Apparently under his rule such purchased citizenships were easy to obtain. Even the wife of Claudius sold them for large sums.25 Paul was born a citizen. Apparently, his father or grandfather had rendered some outstanding service to the emperor.26
“Those who were about to interrogate him withdrew immediately. The commander himself was alarmed when he realized that he had put Paul, a Roman citizen, in chains” (22:29). As we have said, the commander was near panic at the thought that he had bound a Roman citizen without a trial. He no doubt shuddered at the thought that he almost had him flogged. Such a report could place his command in jeopardy as we have said.
PAUL APPEARS BEFORE THE SANHEDRIN
The commander wanted to find out exactly why Paul was being accused by the Jews. So the next day he released him and ordered the chief priests and all the members of the Sanhedrin to assemble. Then he brought Paul and had him stand before them. Acts 22:30
It may seem a little strange that this commander could summon a meeting of the great Sanhedrin. Bruce comments: “… in the absence of the procurator the officer commanding the Antonia garrison was the chief representative of Roman authority in Jerusalem. If he ordered the Sanhedrin to meet, the Sanhedrin met.” 27
The fact that Paul was released to appear before the Sanhedrin is indication that he was still in custody. Marshall says, “…we must assume that while in custody even a Roman citizen could be bound.” 28 The tribune was so confused by the Jewish hatred of Paul that he thought it best to call a meeting of the Sanhedrin. They could surely determine what charges might apply to Paul. Pett comments: “We note that this was at least the sixth time that the Sanhedrin had been called on to evaluate the claims of Christ…They had had plenty of time to come to a firm and reasonable decision about him. But they had not. They were still divided.” 29