Bible Commentaries
Acts 22

Verses 1-30

Act 22:1-30

PAUL’S DISCOURSE ON THE TEMPLE STAIRS

Acts 22:1-30

1 Brethren and fathers, hear ye the defence—We enter now upon a series of pleas made by Paul in his self-defense; this is the first of five pleas which are recorded in the following chapters. These pleas are made under different circumstances, and lead to the close of the book of Acts. This is Paul’s first formal vindication of himself before his own people. He uses the same greeting that Stephen used. (Acts 7:2.) “Fathers” here may include members of the Sanhedrin and rulers and doctors of the law. Paul here, like Stephen, mentions his ancestors; this is done by way of conciliation. “Defence” is from the Greek “apologia,” and is the word from which we get “apology”; however, Paul is not making an “apology” in the sense that we use the term, but is using it in its original sense, which means “defence” without implying any wrong that he had done.

2 And when they heard that he spake—Paul spoke to them in his and their native tongue, the Hebrew language. By his speaking in the Hebrew he would show himself a Jew and familiar with their language and law. They may have expected him to speak in the Greek language. It had the desired effect, for when they heard him speak in the Hebrew language, the mob quieted down and was willing to listen to him.

3 I am a Jew, born in Tarsus of Cilicia,—Paul shows himself by birth and education to be a Jew; though of foreign birth, nevertheless, a Jew in the strictest sense. Perhaps Paul put the emphasis on “I,” which means “I am indeed a Jew.” Paul is not boasting, but he does set forth those things which distinguish him as a Jew. Tarsus was a city of the province of Cilicia. Paul probably lived in Tarsus until he was eleven years of age, not later than thirteen years of age, as the Jewish parents put their sons in training at the age of twelve. “Gamaliel” was an eminent Jewish teacher at Jerusalem. The custom was for the teacher and student to sit, the teacher on a higher level than the student. Hence, the expression “at the feet of Gamaliel.” Gamaliel was the grandson of the famous rabbi Hillel, and so esteemed as a scribe that it was said, “When Gamaliel died, the glory of the law ceased.” Paul had been “instructed according to the strict manner of the law” of the Jews. Paul was “a Hebrew of Hebrews” (Philippians 3:5), and as touching the law, “a Pharisee” (Acts 26:5). Paul had been “zealous for God,” even as these Jews were now. He had learned better, and wished to teach them better.

4 and I persecuted this Way unto the death,—Paul had mentioned his former zeal for the law to let them know that at one time he was as they now are; yet it was the deepest grief and shame to him that he had been as they were now. (1 Corinthians 15:7-10.) “This Way” is frequently used by Luke as a term for Christianity; it was familiar to disciples or Christians. Paul had formerly pursued them unto death; he threw them into prison without regard to sex; he showed his intense zeal for the law by his bitter persecution of Christians.

5 As also the high priest doth bear me witness.—The Gamaliel mentioned here by Paul is probably the same Gamaliel mentioned in Acts 5:34. The high priest who had commissioned Paul (Acts 9:2 Acts 9:14) was not in office at this time, but the documents of his predecessor were in possession of the present high priest. “Estate” has an old sense of the “assembly”; hence, “the estate of the elders” means the assembly or council or Sanhedrin. Paul had received authority by letters to go to Damascus “to bring them also that were there unto Jerusalem in bonds to be punished.” Paul was clothed with the highest authority that could be conferred upon him; he had authority from the highest priest and from the Sanhedrin. At that time he was determined to stop the spread of Christianity. (Acts 8:1 Acts 8:3 Acts 26:11.)

6 And it came to pass, that, as I made my journey,—There are three accounts of Paul’s conversion—one in chapter 9, another in chapter 22, and the third in chapter 26. These separate accounts show only such minor variations as would naturally occur when only the substantial facts are mentioned. “It came to pass”; that is, it occurred as Paul journeyed and approached Damascus. Here he mentions that it was “about noon,” which is not mentioned in chapter 9; in Acts 26:13, in his defense before Agrippa, Paul says it was at “midday.” This “great light” “from heaven” was very brilliant to exceed the brightness of the sun at midday.

7 And I fell unto the ground,—In Acts 9 Saul “fell upon the earth” (verse 4), and “arose from the earth” (verse 8), but here he “fell unto the ground”; no difference in meaning; in Acts 26:14 it is related that they all fell “to the earth.”

8 And I answered, Who art thou, Lord?—The answer given to this question was: “I am Jesus of Nazareth, whom thou persecutest.” In chapter 9 Luke gives the answer as: “I am Jesus whom thou persecutest.” (Acts 9:5.) In Acts 26:15 the answer is: “I am Jesus whom thou persecutest.”

9 And they that were with me beheld—In Acts 9:7 Luke says that the men who accompanied Paul “stood speechless, hearing the voice, but beholding no man,” but here the record says that “they heard not the voice of him that spake to me.” In Acts 9 we have Luke’s record of the events, but here we have his record as giving what Paul said; here he is quoting Paul. Some have pointed out a contradiction in the record here and in Acts 9.

There is no contradiction. Two different points of time in the event could be referred to; again, they heard but did not perceive; and again, they heard the voice or sound, but did not hear or distinguish the words. In Acts 26:14 we learn that the voice was “in the Hebrew language.” It may be that those who were with Paul did not understand the Hebrew language; hence, would hear the noise or sound, but would not understand. We are to under-stand that the attendants saw and heard enough to satisfy them of the miraculous appearing of Christ, but were not allowed to see his person or understand his words. We have here one of the evidences of the genuineness of this report of Paul’s speech in that Luke did not try to avoid apparent discrepancies in details between the words of Paul and his own record already given.

10 And I said, What shall I do, Lord?—In answer to his question, the Lord told Saul to “arise, and go into Damascus.” The Lord did not tell Saul further what to do; he did not forgive his sins or convert him here. Saul must hear the gospel, which is God’s power unto salvation. Saul was directed to go into Damascus, and there he should receive fuller instruction about “all things which are appointed for thee to do.” Paul was to meet Ananias in Damascus for further instruction. It should be noted that there were other things which Saul must do.

11 And when I could not see for the glory of that light,—The light was about the brightness of the Eastern noonday sun; it blinded Paul; some think that the glare of that light never quite left Paul, and that his eyes never recovered their full strength after this event. This supposition is based on Paul’s expression: “Ye would have plucked out your eyes and given them to me.” (Galatians 4:15.) Paul was led by his traveling companions into Damascus where he was to meet Ananias.

12 And one Ananias, a devout man according to the law,—In Acts 9:10 Luke calls Ananias a disciple. Here Paul speaks of him as “a devout man according to the law.” He was of good report among the Jews that dwelt in Damascus. This description was suited to conciliate his audience in every lawful way. This was consistent with the account which appears in Acts 21:20 in the words of James as to “how many thousands there are among the Jews of them that have believed.” In this defense Paul is making it clear that his change was brought about by divine agencies. He was at one time as they are now, but he has changed, and the Lord is responsible for the change; hence, they should not blame Paul.

13 came unto me, and standing by me said unto me,—Paul now shows that Ananias came to him by divine authority. Ananias was commissioned by the Lord to do what he did. He addressed Paul with, “Brother Saul.” This showed that Ananias recognized Saul as a brother Jew; it does not show that Ananias recognized Saul at this time as a Christian. Paul had addressed these hostile Jews as “Brethren and fathers.” (Acts 22:1.) This does not mean that Paul recognized these hostile Jews as Christians. Ananias restored sight to Paul; this showed Paul that Ananias was commissioned by the Lord; he had power to work miracles. Paul received his sight and looked upon Ananias.

14 And he said, The God of our fathers—Paul here quotes what Ananias said to him in part. Ananias gives in substance what was revealed to him about Saul’s mission. Paul keeps constantly before his hearers that he is following divine instruction; that the change that he has made was brought about by divine agencies. Ananias is still loyal to the God of Israel, and speaks of him as “the God of our fathers.” Paul is to know the will of God and “to see the Righteous One, and to hear a voice from his mouth.” This emphasizes that Paul was chosen of God to know God’s will and to see Christ. Paul was not only to know God’s will to save men, but he was to know his will about what he was to do and to suffer in the service of God. Christ is frequently called “the Righteous One.” (Acts 3:14 Acts 7:52.) Paul was made an apostle by seeing Christ and being commissioned by him. (1 Corinthians 9:1 1 Corinthians 15:8; Galatians 1:1 Galatians 1:11-12.)

15 For thou shalt be a witness—Paul was to be a witness of the resurrection of Christ and to preach his gospel to the unsaved. He was called, as were the other apostles, and sent out as a witness. He was a chosen vessel of the Lord “to bear my name before the Gentiles and kings, and the children of Israel.” (Acts 9 :

15.) However, Paul does not mention “Gentiles” here, as it would arouse Jewish prejudice against his cause. He does say that he is to be a witness of Christ “unto all men” of all that he had seen and heard. Paul is very tactful in making this address. Paul in witnessing for Christ based his teachings on facts of knowledge and experience as did the other apostles.

16 And now why tarriest thou?—After instructing Paul as he was commissioned to do, Ananias encouraged him to do what the Lord commanded him to do; he was encouraged to do this immediately; he should not tarry or delay. He is now given more definite instruction as to what he should do. Paul was prostrate, or in a recumbent posture; hence, he is commanded to arise, and “be baptized.” “Baptisai” is in the first aorist middle voice of the verb, not the passive form as in Acts 2:38. It literally means “cause thyself to be baptized, or suffer someone to baptize thee.” “And wash away thy sins” states the purpose of his baptism. “Apolousai” literally means “get washed off” as in 1 Corinthians 6:11. This signifies that baptism is in order to the remission of sins or the cleansing of sin. Paul’s sins were not forgiven when he saw and heard the Lord on the way to Damascus. As Paul’s body was to be washed in the act of baptism, so his sins were to be forgiven. “Calling on his name” means invoking the name of Christ in so doing. He was thus commanded to do all in the name of the Lord Jesus. Here baptism is clearly set forth as one of the conditions of the remission of sins, and not merely as a symbol of what had already been done.

17-18 And it came to pass, that, when I had returned to Jerusalem,—It seems that it was after three years absence (Galatians 1:18) that Paul returned to Jerusalem. Paul had left Jerusalem for Damascus with authority to persecute Christians; he was converted and ceased his persecution and went to preaching Christ, going into Arabia and then returning to Damascus, and after three years went to Jerusalem. When he came to Jerusalem this time he went into the temple to pray and fell into a trance. A mention of this showed that he still honored the temple as the house of God. This is a visit recorded in Acts 9:29 when the Jews sought to kill Paul. This “trance,” or state of ecstasy, was a special divine in-fluence under which Paul was brought while praying. Peter fell into a trance while on the housetop. (Acts 10:10.) Later he spoke of this trance as a vision. (Acts 10:17.) In this trance Paul saw the Lord, and the Lord spoke to him and said: “Make haste, and get thee quickly out of Jerusalem.” The reason assigned was because “they will not receive of thee testimony concerning me.” Paul must leave Jerusalem, as they would not hear his testimony concerning Jesus; hence he goes and preaches to the Gentiles.

19 And I said, Lord, they themselves know—Paul here recounts the persecutions that he had brought against Christians. He seems to plead with the Lord that men cannot help receiving the testimony from one who had previously been such an enemy of Jesus of Nazareth. These words of Paul seemed to be now addressed to his hearers so that they may be impressed with strength of the testimony given by one who had imprisoned Christians. Paul had imprisoned and beaten Christians for believing on Christ.

20 and when the blood of Stephen thy witness was shed,—Paul seems further to argue his case by recounting the persecution that he brought upon the disciples of the Lord. He was present at the stoning of Stephen (Acts 7:58); this was the first mention that we have of Paul. Paul stood by and encouraged those who stoned Stephen. He says that he was keeping the garments of them that slew him. Some think that Saul at this time was a member of the Sanhedrin, and that he was superintending the execution of Stephen. “Witness” is from the Greek “marturos,” from which we get “martyr.” The word was in its transition state at this time; hence, “Stephen thy witness,” would mean “Stephen thy martyr.”

21 And he said unto me, Depart:—The Lord did not discuss the matter with Paul. His answer was clear and emphatic; “depart”; that is, get out of Jerusalem. The words of the Lord were dignified but imperative. The Lord added that he would send Paul “far hence unto the Gentiles.” This narration would impress the Jewish multitude that it was Paul’s wish to labor among his own people, but that Christ had commanded him to go to the Geniles. When they heard the word “Gentile” they were ready to destroy Paul. Paul’s voice was drowned by the uproar of the mulitude, and he was taken into the castle for safety and for further investigation and examination.

22 And they gave him audience unto this word;—“This word” does not mean the word “Gentile,” but the Greek literally means this saying or this announcement that he was sent to the Gentiles. This reminds one very much of the ending of Stephen’s speech as recorded in Acts 7. When Paul made his reference to Stephen the crowd may have been cut to the heart, and may have begun to gnash with their teeth. However, when the mention of the hated Gentiles was made, the old frenzy broke out, aggravated by the thought that Paul, standing on the stairway, was out of their reach. The crowd now shouted: “Away with such a fellow from the earth: for it is not fit that he should live.” They could not conceive of their Messiah as having given such orders to such a base fellow as Paul. Paul’s claim seemed so absurd and blasphemous to them that they would not hear him any longer.

23-24 And as they cried out, and threw off their garments,—There are three acts mentioned here which express their great rage. Their loud and clamorous shouts, their throwing off their garments, and their casting dust into the air, all express their infuriated confusion, and their determination to destroy Paul if they could lay hands on him. Shouting with deafening cries, and tearing off garments, and hurling dust into the air are ways by which they showed their bitterness and furious anger. They thew off their outer robes or coverings to allow free gesticulation; they threw dust at Paul (2 Samuel 16:13), and shouted incessantly. The chief captain or Roman officer saw that it was no use for Paul to talk longer; hence, he commanded Paul to be brought into the castle. He gave orders that Paul should “be examined by scourging.” He commanded Paul to be tortured until he should confess to some crime.

The “chief captain” could not understand Hebrew, and did not know what Paul had said; he only saw that Paul’s speech had infuriated the mob again, and that in their opinion he was a criminal worthy of death. He thought that something must be done. “Scourging” was inflicted on a victim to extract the truth; the victim was put to torture, to compel him to confess his crime. Scourging is described as the mildest form of examination; a wooden post was erected in a slanting position, and the feet and hands were made fast to it with thongs, and blows applied with the scourge or whip, formed of three lashes or thongs made of leather or small cords, to which some iron points or sharp-cornered pieces of metal were fastened. Lysias did not care to see the torture applied, so he commanded others to scourge Paul.

25 And when they had tied him up with the thongs,—As they were making preparation to scourge Paul, he asked the centurion who was standing by: “Is it lawful for you to scourge a man that is a Roman, and uncondemned ?” It seems that they had already tied Paul and had him ready to inflict the punishment, when the centurion who was directing the punishment was astonished to learn that Paul was a Roman citizen. Roman historians sometimes speak of centurions as presiding over punishment, and an officer of that rank seems to have had charge of the crucifixion of Jesus. (Matthew 27:54; Mark 15:39; Luke 23:47.) It was contrary to the Roman law to begin an examination of a Roman citizen by scourging. The chief captain had violated this law in ordering Paul to be scourged.

26 And when the centurion heard it,—When the centurion learned that Paul was claiming the rights of a Roman citizen, he reported at once to the chief captain and said: “What art thou about to do? for this man is a Roman.” Literally, the centurion said: “What are you about to do? for this man is a Roman.” This was a warning to the chief captain not to go any further. Paul did not mean that he was a “Roman” by birth or residence, but in right and privilege, he was a Roman citizen. It was easy to find out whether a prisoner was making a false claim to being a Roman citizen; the punishment for such a claim was death. Both the chief captain and the centurion admitted Paul’s claim to be true.

27 And the chief captain came and said—When the chief captain learned from the centurion that Paul was claiming the rights of a Roman citizen, he went at once to Paul and put the question directly to him: “Art thou a Roman ?” Paul answered emphatically; “Yea,” The chief captain was now satisfied that Paul’s claim was true; he was subject to penalty for commanding Paul to be scourged.

28 And the chief captain answered,—It was difficult for the chief captain to believe that Paul was a Roman citizen; hence, he said: “With a great sum obtained I this citizenship.” There were usually three ways by which one enjoyed the rights of Roman citizenship; namely, by purchasing citizenship with a large sum of money; next, by having citizenship conferred upon one because of some great service to the Roman government; and third, by being born a Roman. To be born a Roman citizen seems to have been more honorable than to purchase the rights of citizenship. This centurion enjoyed his rights of citizenship through purchase, but Paul was “Roman born.” We are not told how he obtained citizenship by birth. It was not because he was born in Tarsus, for Tarsus was not a colony, but only a free city; birth in a free city did not necessarily confer Roman citizenship. Paul’s father or grandfather had probably received the honor for some service to the state; his father or grandfather might have even purchased their Roman citizenship. It matters but little how he obtained this; we are confronted with the fact that he was freeborn. Hence, he stood in a more honorable relation to the Roman government than did the chief captain.

29 They then that were about to examine him—Those who had bound Paul quickly loosed him and departed from him. Even the chief captain was afraid because he had commanded the Roman citizen to be scourged. Lysias, the chief captain, knew the Roman law, so he at once released Paul; he was about to commit a greater crime than even Paul was accused of. Paul may have had some pas and abundant references in the city by which he was ready to prove his claim to citizenship. The action of the chief captain could be interpreted as taking sides with a Jewish mob; hence, he is careful now to protect the safety of Paul. Paul had not only been bound, but he was tied up to the whipping post. It was not contrary to law to bind a Roman citizen in order to secure him for trial, so Paul remained in chains, fastened to a soldier, while living in Rome awaiting his trial before Caesar. (Acts 28:20.) However, it was illegal to inflict the indignity of tying to the whipping post as slaves were accustomed to being tied.

30 But on the morrow, desiring to know the certainty—Paul remained in the custody of the chief captain until the next day. The chief captain desired to know the reason for the Jews’ accusation against Paul. He had failed in his attempt to find out from Paul; so his next course was to order the Sanhedrin to assemble and have Paul brought before it. It seems that he left Paul there for the council to examine and report on the case. He may have left the guard with Paul until after charges were ascertained. The chief captain commanded “the chief priests” and “all the council to come together.” The “chief priests” are mentioned as the most important class; then the council as second class was mentioned. The chief captain seems to have left Paul before the council to examine and report on the case. Our next is a study of Paul before the council.

Questions on Acts

By E.M. Zerr

Acts Chapter 22

• · In what relation did Paul designate his hearers?

• · What did he ask them to hear?

• · Ten what stilled the audience.

• · Was Paul born and reared in the same city?

• · By whom was he taught?

• · State what he was taught.

• · What was his attitude toward God?

• · Explain "this way" in verse four.

• · How had he opposed it?

• · Whom does he cite as witnesses?

• · How did they qualify as witnesses?

• · From where did a great light shine?

• · At what time of day?

• · Near what city?

• · What did Saul do?

• · Tell what he heard.

• · Did he recognize the voice?

• · How could he persecute Jesus?

• · How were the men with Saul affected?

• · Repeat the question Saul asked the Lord.

• · Was a direct answer given?

• · How might he get the answer?

• · Why could he not see?

• · State his description of Ananias.

• · What miracle was be5towcd upon Saul?

• · For what had God chosen him?

• · Why should he not tarry here 1

• · What shows he was not converted on the way?

• · After coming to Jerusalem what came upon him?

• · What did he see?

• · Tell what he was urged to do.

• · What reason did the Lord give him?

• · Why was Paul confused over the Lord’s statement?

• · To whom was he to be sent?

• · What word broke silence of the hearers?

• · Tell what they demanded to be done.

• · Why should it be done?

• · How did the crowd demonstrate itself?

• · Who intervened?

• · What examination was ordered?

• · How was it to be enforced?

• · State the protest Paul made.

• · Was he a Homan or a Jew?

• · In what sense was he "uncondemned" at the time?

• · Relate the action of the centurion.

• · State the inquiry this prompted.

• · What was Paul’s advantage over the chief captain?

• · How did this conversation affect the case?

• · Where was Paul brought next day?

• · Why did the chief captain do this?

Acts Chapter Twenty-Two

Ralph Starling

As Paul began his defense

They responded with greater silence.

He related facts about his background.

Evidence to show that he was sound.

His family, his rearing, taught as a Jew.

His conduct as to the Law they all knew,

About his education in Gamalial’s school

Should tell them he was no fool.

When Christians grew to the point it alarmed us.

I received letters to go to Damascus.

To find those Christians and to bind them,

Bring them to Jerusalem and imprison them.

On the way I was blinded and could not see.

I heard Jesus say, “Why do you persecute me?”

To ignore that, I would have been a fool.

I said, “Lord, what must I do?”

The crowd listened for quite awhile.

Until he said he was told to go to the Gentiles.

They reacted with conduct most brazen,

And demanded action without reason.

Paul said, “Is it lawful to treat a Roman so mean?”

The commander was frightened that he allowed such a scene.

He quickly ordered the Sanhedrin to assemble,

And stood Paul up for them to examine.