Bible Groups - Digests of Bible Commentaries

The Acts of the Apostles - Chapter 22

1 "Defence" - Luke uses "apologia", technically a defence speech, as described by classical writers.
2 Addressing them in Aramaic, the "Hebrew dialect", quietened them further. Using Aramaic wins their attention and sympathy.
3 Standard formula: birth, upbringing, education. Born in Tarsus - definitely not a despised Egyptian. Gamaliel I the elder, a Pharisee rabbi, who argued that if the Christian movement is from God, then noone can stop it (5:35-39). "Educated strictly" ie punctilious observance. Some doubt that Paul was brought up in Jerusalem under Gamaliel, but all that Gal 1:22 says is that Paul did not visit the churches in Judea as a Christian.
4 "To the death" - ie "to the end", since no evidence Paul put anyone to death (except Stephen?).
5 A defence speech needs witnesses: here they are the high priest, elders and brothers. Paul's hearers can verify the truth of his early life: they should therefore accept the truth of what he says about later events.
6 Slight differences from 9:2, perhaps Luke showing the incident now from Paul's perspective. But important is the retelling of Paul's conversion - 3 times in total - Luke's way of underlining his most important lessons. That Luke retells informs us that it is important; how he retells gives us the lessons he wants us to absorb. Emphasising Paul's Jewish roots therefore shows that this is a genuine aspect of Paul's character: Paul in his life lived the transmission of the good news to the restored people of God- of Jews and Gentiles.
7 Some mss add here "It is hard for you to kick against the goad", from 26:14.
8 "Jesus the Nazorean" - unusual Greek form (as in Lk 18:37 & Acts 2:22, but different from form used in Mk, Matt, Jn) which may have suggestion of Nazirite, although probably just mean the Christians.
9 Reverse of 9:7.
10 Added details not in 9:8 - by 26:16 it becomes a commissioning. "Get up" is a first stage in being reconciled with God.
11 "Glory" would be better than "brightness", to connect with Luke's theme of light and the "glory of God", ie God's effective presence in the world. It also relates better to Paul's own version (2 Cor 4:6).
12 Although in 9:10 Ananias is simply described as a disciple, here Paul describes him as a "devout observer of the law" to establish his reliability as a witness to this crowd who have shown themselves "zealous for the law". It is also consistent with other descriptions of Lukan characters (9:36, 10:2, and also in Lk).
13 Luke is unusually cryptic here, so both meanings of the Greek word are usually given: to look up/to regain sight.
14 Distinctly Jewish phrases, used earlier by Peter (3:13) and Stephen (7:52) which mean a lot to this audience. Paul had been chosen to "see" the risen Jesus, as had the Apostles.
15 A critical verse for Paul: it establishes him as a witness to all that he has seen and heard of Jesus, ie the same as the Apostles who bear witness to the Resurrection, and so establishes Paul as a Apostle and a witness to the resurrection (also 26:16).
16 An expansion on 9:18. The only time Luke uses "cleansing" in relation to Baptism, but Paul does too (1 Cor 6:11). The Greek has "having called on the Name" implying that this is what washes sins away. So ends a dramatic account of that day, which would have impressed the crowd.
17 Luke glosses over why Paul left Damascus (9:23-25), but introduces a new incident of Paul praying in the Temple. This underlines for his Jewish hearers Paul's devotion to the Temple and his piety, and - for his Christian hearers alludes to Peter's experiences (10:11, 11:5). Even more threatening, Paul appears as a prophet like Isaiah, having a vision in the Temple and being commissioned like him (Is 6:1-10).
18 A different perspective from 9:30, although agreeing that Paul's message was not accepted in Jerusalem.
19 Paul convincingly reminds the crowd of his former sincerity as a persecutor of Christians, so they should be willing to grant that he is sincere now in his new beliefs. After the extreme piety of his earlier life, only direct intervention by God could change his behaviour so markedly.
20 Stephen's blood was "poured out" sacrificially (Exod 24:6, Num 35:33), placing him in continuity with the prophets (Lk 11:50), and with Jesus (Lk 22:20). The word "witness" is coming to mean "martyr". The Spirit is also "poured out" (Acts 2:17, 10:45). Luke's ironic reversal: Paul originally stood with the witnesses of the death of Stephen who had a vision of the risen Jesus; Stephen is now the crowd's witness that Paul has had a similar vision.
21 The same message as in Ananias' vision (9:15). This prophetic commissioning echoes that of Isaiah (Is 6:10), confirming the source of Paul's self-description as a "light to the Gentiles" (13:47). "Far away" both in miles and in understanding of the God well known by the Jews. Jesus' promise to "send" Paul to the Gentiles makes him an Apostle, sent like the 12. Paul never forgot that he had been forgiven a great deal by God. Are we willing to let God forgive us, however great our sins appear? Is anything so bad it cannot be forgiven by God?
22 The crowd had listened with approval to Paul's Jewish background, and with interest to his amazing conversion story, but being called to the Gentiles made their blood boil. That Paul should preach to the Gentiles - ie beyond Israel - arouses the crowd's fury once more, as it did when Jesus said something similar (Lk 4:24-29). Luke emphasises that many Jews were opposed to Paul because of his ministry to Gentiles ("pearls before swine"). It appears that the crowd interrupt Paul, but he has said all he wants to say. Paul's description of his vision ought to give him credibility, not only fidelity to his nation but also a Temple vision like Isaiah's. But instead it has the opposite effect. Especially as Paul is stating that Jesus is alive and appearing in visions within the Temple precincts.
23 The crowd tries to repel the wickedness of Paul's words by gestures used before: yelling, throwing off their cloaks and throwing dust in the air.
24 The tribune tries to find the cause of the whole commotion, not just why the crowd is making such an outcry. Flogging would be a normal means of obtaining information, which would be treated as reliable. Much harsher than simple beating, scourging could kill.
25 Paul's timing here is better than in 16:37. But there is a cost to being saved from a flogging and gaining the Empire's protection: he is now enmeshed in the Roman judicial process.
28 Purchasing citizenship was possible in 1^stC AD, though at high cost. But by being born a citizen Paul outranks the tribune.
30 The tribune still does not know what has caused the problem, helped neither by the crowd's shouting nor by Paul's speech in Aramaic, and he has been frustrated when he tried to find out by flogging. So he convenes the whole Sanhedrin (Josephus gives an example of a procurator doing this). Jesus' prophetic successors are all made to suffer before this court: Apostles (4:15, 5:21); Stephen (6:12,15); now Paul, fulfilling Jesus' prophecy (Lk 21:12). Paul will now spend the next 4 years a prisoner, yet - as Luke shows - he is undaunted by this, and continues to use every opportunity to preach the good news - "the word of God is not fettered" (2 Tim 2:9). Paul continues not only his innocence, but also that in the resurrection of Jesus the "hope of Israel" was realised. But while imitating the path of Christ, Paul seizes the initiative and speaks proactively to the assembly.