Down to Earth But Heavenly Minded

What does Acts Chapter 22 mean?

Acts 22 is the first full chapter of Paul’s incarceration by the Roman government. He had traveled to Jerusalem to report the progress of his church-planting ministry to the church leaders and apostles. They rejoiced to hear of the new strong church in Ephesus and the continued growth of the churches around the Aegean Sea, but they were more anxious about local news. Legalistic Jewish Christians spread a rumor that Paul taught other Jewish Christians to reject the Mosaic law—specifically, that they should not circumcise their sons. In truth, Paul only taught that the Gentiles did not need to follow the customs of the Mosaic law, by order of the very men reporting these charges (Acts 15). The church elders proposed Paul assist four Jewish Christians in completing their Nazirite vow to prove he still respected the Mosaic law. While doing so, non-Christian Jews from the province around Ephesus saw him in town with a Gentile Christian they knew from home. When they saw Paul in the temple, they wrongly accused him of bringing the Gentile man into the temple and incited the crowd to attack him. The Roman tribune received word of the rampage and rescued Paul by arresting him. Paul, never one to leave an issue undiscussed, begged the tribune to let him speak. The tribune agreed, hopeful Paul’s words would explain the crowd’s violence (Acts 21:17–40).

Acts 22:1–22 records the text of that speech and the Jews’ reaction. Instead of overtly preaching the gospel, Paul gives a defense as to why he traveled with a Gentile from Ephesus. In verses 3–5, he reminds them of his strict education by the Pharisee rabbi Gamaliel and how violently he had, at first, persecuted Christians. In verses 6–16, Paul recounts his conversion, as narrated in Acts 9:1–19. In verses 17–21, he explains that when he returned to Jerusalem after his conversion, the Jews rejected him so strongly they sought to kill him, so God told him to leave Jerusalem and concentrate on reaching the Gentiles, instead. The mention of Gentiles reignites the mob’s rage.

In Acts 22:23–30, the last part of the chapter, the Roman tribune realizes neither Paul’s speech nor the crowd’s renewed anger explain anything. So, he falls back on the traditional Roman way to uncover information: beating people until they talk. The soldiers tie Paul up but before the centurion raises the flagellum, Paul points out that, as a Roman citizen, he cannot be flogged until he has faced a trial. The centurion rushes to the tribune who, in turn, rushes to Paul to validate the information. All the Romans are horrified; not only would it have been a crime to flog Paul, but it was also a crime when they shackled him in the temple courtyard (Acts 21:33). Verse 30 continues the tribune’s search for the truth as he schedules a meeting with the Sanhedrin, hoping they can shed light on the situation.

Paul’s meeting with the Sanhedrin starts when he professes his innocence, they strike him, and he inadvertently insults the high priest. Realizing he has nothing to gain in this meeting, Paul shrewdly mentions the resurrection of the dead, in which the Pharisees believe, while the Sadducees do not. The two sects promptly come to blows, and the foiled tribune takes Paul back to the Roman barracks. The next day, Paul’s nephew uncovers the Sanhedrin’s murder plot. The tribune realizes he has not merely lost control over the situation, but he probably never had it. He sends Paul to the governor in Caesarea Maritima and doesn’t even show up for the trial (Acts 23).

Chapter Context
Paul came to Jerusalem to tell the church of his ministry’s success with Gentiles. The leaders are more worried about a rumor that Paul no longer respects the Jewish law. Paul agrees to perform a very Jewish ritual, but in the process is falsely accused of bringing a Gentile into the temple. A mob assaults him, and the Roman tribune arrests him (Acts 21:17–36). The tribune tries to uncover the truth by letting Paul speak to the crowd, then almost flogging him (Acts 21:37—22). Next, he will bring Paul to the Sanhedrin, to no avail (Acts 23:1–10).

Verse by Verse

Verse 1. “Brothers and fathers, hear the defense that I now make before you.”

Paul knows he faces arrest in Jerusalem; the Holy Spirit had warned him (Acts 20:22–23). He comes to James, the half-brother of Jesus, and the other elders to report on his recent success planting a church in Ephesus as well as the health of other churches encircling the Aegean Sea. The elders, in turn, tell him about a rumor that he has been teaching Jewish Christians to not circumcise their sons. The elders ask him to show his devotion to the Mosaic law by taking part in the final ceremony for what was likely a Nazirite vow. Paul agrees (Acts 21:17–26).

Before Paul can fulfill the requirements for the vow, Jews from modern-day Turkey wrongly accuse him. They say he has brought a Gentile into the temple, which would have been an act of defilement and a capital crime. A mob forms and attacks Paul. To save Paul’s life, the Roman tribune arrests him. Before the young officer can take Paul too far into the barracks, Paul asks to speak to the crowd (Acts 21:27–40). This is his speech to his fellow Jews—”brothers”—and the elders and priests of the Sanhedrin—”fathers.”

When Paul speaks before synagogues, he typically shows how Jesus fulfills the Old Testament prophecies of the Messiah who brings the kingdom of God. Here, Paul gives a long explanation as to why his accusers found him in the presence of a Gentile. He starts by identifying himself as a one-time Pharisee trainee and persecutor of the church (Acts 22:3–5). He then explains how he came to worship Jesus (Acts 22:6–16). Finally, he describes returning to Jerusalem after his conversion, particularly how the Jews rejected his new religious state and God commissioned him to reach the Gentiles instead (Acts 22:17–21).

Years before, Jesus warned the disciples about coming persecution. He also told them, “When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you” (Matthew 10:19–20). We might wonder why Paul tells the story he does, but apparently, it’s by the leading of the Holy Spirit.

Context Summary
Acts 22:1–5 begins Paul’s defense against false rumors he brought a Gentile into the temple. He reminds the crowd how much he formerly hated Jesus-followers. Gamaliel, the great Pharisee rabbi, trained Paul in the strict ways of the law. Paul embodied that training by chasing down Christians and imprisoning them. In fact, he chased them far from Jerusalem—as far as Damascus. The incidents described in the early part of Paul’s speech are also explained in Acts 9:1–2.

Verse 2. And when they heard that he was addressing them in the Hebrew language, they became even more quiet. And he said:

This event takes place on the steps of the Antonia Fortress, the outpost of the Roman army in Jerusalem on the northwest corner of the temple mount. Paul is defending himself against charges that he brought a Gentile into the temple (Acts 21:27–29). Paul would never do this. First to do so would be highly against the Mosaic law. Second, to do so would be to desecrate a religious structure, which was a capital offense according to the Roman law, and a cohort of the Roman military could literally look through their windows and see the temple court.

Paul’s accusers rile up the crowd to attack Paul; the Roman army tribune rescues him by arresting him. The accusers likely speak Greek, as they’re from modern-day Turkey. Paul speaks fluent Greek and Aramaic. The tribune, whose post is probably only for a year, likely only speaks Greek and his home dialect. The crowd, many of whom may not speak Greek, doesn’t know what’s going on (Acts 21:33–34). The tribune has no idea. He lets Paul address the crowd, but Paul does so in Aramaic—the “Hebrew dialect” (Acts 21:30–37).

It’s reasonable to assume Paul’s accusers speak Greek. After their cry, a group of men grab Paul and drag him out of the temple. A mob witnesses the struggle and join the attack on Paul despite not understanding what’s going on, possibly due to a language barrier. The soldiers report the melee to their tribune who orders Paul’s arrest. Paul convinces the tribune to let him talk to the crowd to explain (Acts 21:30–40). When he does, he speaks in the language of the crowd.

Verse 3. “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated at the feet of Gamaliel according to the strict manner of the law of our fathers, being zealous for God as all of you are this day.

Paul is in Jerusalem, facing two different rumors that he is breaking the Mosaic law. He’s presently trying to explain to a mob of Jews in Jerusalem why he was seen in Jerusalem in the presence of a Gentile. He starts by quickly covering his background, including his extreme devotion to the Mosaic law.

Tarsus was a Roman city in the province of Cilicia which spans the eastern part of the southern coast of modern-day Turkey. Those who were born in Roman cities such as Tarsus were automatically Roman citizens.

Gamaliel was a famous rabbi of the Pharisees. It was he who counseled the Sanhedrin to ignore the apostles during the very early days of the church, saying, “So in the present case I tell you, keep away from these men and let them alone, for if this plan or this undertaking is of man, it will fail; but if it is of God, you will not be able to overthrow them. You might even be found opposing God!” (Acts 5:38–39).

When Paul says he was “zealous for God,” he doesn’t mean he was part of the political party now known as the “Zealots.” The Zealots were Jewish extremists who approved of violence to drive Romans out of their ancestral lands. Paul trained to be a Pharisee, a religious sect that followed and taught extra-biblical laws for fear of coming close to breaking the Mosaic law. Paul has been accused of teaching Jews they do not need to circumcise their sons and of bringing a Gentile into the temple (Acts 21:21, 28). Anyone trained and steeped in Jewish tradition would never do these things, even were they a follower of Christ.

Paul goes on to explain how he first persecuted the church, then turned to follow Jesus. The crowd listens respectfully until he mentions that God commissioned him to teach Gentiles about the Messiah. The crowd flares again at the mention of Gentiles and demands the tribune take Paul away. The young officer, still confused, obliges (Acts 22:22).

Verse 4. I persecuted this Way to the death, binding and delivering to prison both men and women,

Paul stands accused of breaking the Mosaic law. First, rumors spread that he taught Jews they no longer needed to circumcise their sons (Acts 21:20–21). Now, others accuse him of bringing a Gentile into the temple (Acts 21:27–29). Paul starts his defense by describing his childhood under the tutelage of the famous Pharisee rabbi Gamaliel (Acts 22:3). No one trained by Gamaliel could help but revere the Law.

Now, he tells the crowd that his zeal for the Law led him to persecute the early Jesus-followers (Acts 8:1–3; 9:1–2). Later, Paul will admit he approved of Stephen’s murder (Acts 22:20). He will give more detail to Herod Agrippa II:

“I not only locked up many of the saints in prison after receiving authority from the chief priests, but when they were put to death I cast my vote against them. And I punished them often in all the synagogues and tried to make them blaspheme, and in raging fury against them I persecuted them even to foreign cities” (Acts 26:10–11).

“The Way” is how the early church identified itself. The Jews who follow Jesus don’t think themselves any less Jewish; they believe they follow the Jewish Messiah who shows them the way to reconciliation with God (John 14:6). In his earlier years, Paul’s zeal for God led him to persecute the church. His conversion to worshipping Jesus didn’t abate his zeal, it corrected the course and focus of his energy and conviction. But the fact that The Way is open to Gentiles is more than the crowd of Jews can handle (Acts 22:21–22).

Verse 5. as the high priest and the whole council of elders can bear me witness. From them I received letters to the brothers, and I journeyed toward Damascus to take those also who were there and bring them in bonds to Jerusalem to be punished.

Persons unknown accused Paul of telling Jews they should forsake the Mosaic law (Acts 21:20–21). Jews from Asia, a province in modern-day Turkey, accuse him of bringing a Gentile into the temple (Act 21:27–29). Paul tries to defend himself. Teaching against the Mosaic law was a capital offense in Judaism, but the Jews had largely lost their right to execution (John 18:31). Defacing a religious structure, however, was a capital offense against the Roman law.

Paul starts his defense by recounting his earlier intense devotion to the Mosaic law. He had been trained by the Pharisee Gamaliel, a very influential rabbi. Gamaliel taught Paul not only the Law, but the extra-biblical regulations Pharisees devoutly follow. When the church started growing in Jerusalem, Paul fought fervently against it. He not only looked on with approval as a vicious mob murdered the evangelist Stephen (Acts 7:54–60; 22:20), he tracked down Jesus-followers in Jerusalem so violently they fled to Judea and Samaria (Acts 8:1–3; 26:10–11). When he had done all he could in Judea, he requested and received permission from the Sanhedrin to hunt Christians in Damascus (Acts 9:1–2).

The “council” is the Sanhedrin—the group of elders, scribes, and priests responsible for enforcing the Mosaic law. The Mosaic law designates qualified descendants of Aaron as priests and one single man as high priest, but in the time between the Old and New Testaments, the priesthood became corrupt and then politicized. By this time, it was ruled largely by a single family. “High priest” was a title not only for the single ruling priest but also those who held the position before as well as others with influence. Elders were typically businessmen who acted as judges for their cities. It is likely that at least some of these men are present. It is the council who authorized Paul’s earlier attacks against Christians.

Verse 6. “As I was on my way and drew near to Damascus, about noon a great light from heaven suddenly shone around me.

The crowd which, moments before, tried to rip Paul limb from limb, now listens respectfully. Jews from Asia, the province in southwestern modern-day Turkey, saw Paul in Jerusalem with Trophimus, whom they recognized as a Gentile. When they later saw Paul in the temple, they assumed he’d brought Trophimus with him, despite that being a capital offense according to both the Mosaic and Roman laws.

The Jews from Asia shouted their suspicions in the temple and a mob dragged Paul out of the temple and started pounding him. The Roman tribune sent his soldiers to wade into the riot and pull Paul out. As the tribune arrested Paul, Paul asked if he could address the crowd. The tribune had no idea what was going on, so he allowed it. Paul proceeded to try to explain why he was with Trophimus—a Gentile—in Jerusalem (Acts 21:27–40).

He starts by recounting how he was raised to revere the Mosaic law as strongly as any Pharisee. So strong was his devotion that he initially violently persecuted Jesus followers (Acts 26:9–11). Now, he explains how that while tracking Jesus-followers down in Damascus, he met Jesus, a story first told in Acts 9:1–19.

The great light was the glory of God. From its midst, Jesus appeared and asked Paul why he was persecuting Him—not His followers; Jesus had told the apostles that any who persecuted them did so because they were really against Him (John 15:18–21). Paul, blinded by the light, entered Damascus at the hand of his assistants and fasted for three days before Jesus sent Ananias to return his physical sight and lead him to accept Christ’s offer of forgiveness.

The crowd listens politely—until Paul describes how Jesus told him to spread His story to the Gentiles. They entertain the idea that this Jesus of Nazareth may be the Jewish Messiah, but they forget God promised Abraham that He would bless Gentiles through Him.

Context Summary
Acts 22:6–16 continues Paul’s defense against accusations that he both breaks the Mosaic law and associates with Gentiles. He has described his early life training to be a Pharisee and persecuting the church (Acts 22:3–5). Now, he explains how he came to follow Jesus of Nazareth as the Messiah. His accusers show polite interest in his story until he arrives at the point in the narrative where Jesus tells him to give Gentiles the way of salvation. Paul’s conversion experience is also recorded in Acts 9:1–19 and reiterated in Acts 26:12–18.

Verse 7. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’

Paul is explaining why he associates with Gentiles. He recounts how he converted from persecuting the church to building churches among the non-Jews. Years before, the Sanhedrin had granted him permission to hunt Jesus-followers in Damascus. Outside the city, a bright light enveloped him, and he heard a voice (Acts 9:1–6).

During the Last Supper, Jesus warned the disciples that as they spread His offer of forgiveness and reconciliation with the Father, the world would persecute them. He explained their message—the person of Jesus—is not of this world, and any rejection they encounter will be against Him, not them specifically. In fact, their rejection is against God the Father who sent Jesus to the world (John 15:18–25).

Fortunately, Paul listened to Jesus’ words. He accepted that he was wrong and readily admitted his crimes against Jesus’ followers (Acts 26:9–11). He then accepted Jesus’ offer of forgiveness and readily took the responsibility to spread His message among the Gentiles. Unlike others who had a hard time accepting Gentiles (Acts 11:1–3; 15:1–2), perhaps Paul understands that no Gentile could dishonor the Messiah more than he had. In fact, he later writes to Timothy, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost” (1 Timothy 1:15).

Between Jesus’ words to Paul outside Damascus and this day before the crowd of Jews, Paul has faced a great deal of persecution by those who rejected Jesus (2 Corinthians 11:24–28). Besides various beatings, he was stoned and left for dead in Lystra (Acts 14:19). There’s more to come; although the Holy Spirit has revealed to Paul he will be arrested (Acts 20:22–23), he doesn’t know he will be incarcerated for the next five years.

Verse 8. And I answered, ‘Who are you, Lord?’ And he said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’

This verse is a retelling of Acts 9:5. The Roman army tribune stationed in Jerusalem wants to know why a mob of Jews who had been completely peaceful moments before suddenly dragged Paul out of the temple and beat him. The tribune allows Paul to speak to the crowd in hopes he’ll reveal something useful (Acts 21:37–40).

Some attacked Paul because they thought he had brought a Gentile into the temple. Others had no idea why they were attacking Paul—other than their friends were, so there must be a reason (Acts 21:27–30, 33–34). Paul hadn’t brought a Gentile in the temple, but he had walked through the city with one. In giving his defense, he starts by explaining that he grew up under the tutelage of Gamaliel, one of the most famous Pharisee rabbis, then describes how he came to follow Jesus of Nazareth.

At this point in the story, Paul was headed to Damascus to hunt Jewish Christians and bring them back to trial in Jerusalem (Acts 9:1–2; 22:4–5). His arrival was interrupted by a great light and a voice asking, “Saul, Saul, why are you persecuting me?” (Acts 9:3–4; 22:6–7)—Saul is Paul’s name in Aramaic or Hebrew (Acts 13:9). As the story progressed, Paul learned Jesus was speaking to him. Jesus told him to enter Damascus and wait for Ananias. Ananias found him and helped him turn to Christ (Acts 9:6–19). When Paul later returned to Jerusalem, his former allies turned against him. In response, Jesus told him he will be His witness to the Gentiles (Acts 22:9–21).

Verse 9. Now those who were with me saw the light but did not understand the voice of the one who was speaking to me.

Paul is on the steps of the Antonia Fortress: the Roman army barracks on the northwest corner of the temple mount. He speaks to the mob which moments before tried to beat him to death. He has been accused of bringing a Gentile into the temple. It’s a false accusation, but he has spent the week with Gentile friends, including Trophimus from Ephesus, with whom he wandered around Jerusalem. Paul is trying to explain why he travels with Gentiles by recounting how Jesus gave him the responsibility to minister to Gentiles.

He starts by explaining that in his youth, he was trained as a Pharisee by the famous rabbi Gamaliel. He was so devout for the Mosaic law that he watched with approval as a similar mob murdered Stephen (Acts 7:54–60; 22:20). Stephen’s death inspired Paul to hunt Jewish Jesus-followers first in Jerusalem and then abroad (Acts 8:1–3; 9:1–2). On his way to Damascus, a great light enveloped him, and Jesus asked, “Saul, Saul, why are you persecuting me?” (Acts 9:3–5; 22:6–8).

Acts 9:7, which this verse recounts, reads, “The men who were traveling with him stood speechless, hearing the voice but seeing no one.” This echoes John 12:29 when God the Father spoke to Jesus. Some bystanders perceived the sound as words, while others only heard thunder. God determines who will hear and understand Him based on His purposes (Daniel 10:7; John 12:37–40).

Paul continues his story, explaining that he did indeed come to follow Jesus. Eventually, he returned to Jerusalem where he faced persecution for both his conversion and his aggressive witnessing style. The disciples sent him home to Tarsus, but Jesus had already revealed Paul would bring His story to the Gentiles (Acts 9:15, 17–18, 26–30). From Tarsus, Paul joined Barnabas in Syrian Antioch and spent several years planting churches in modern-day Turkey, Macedonia, and Greece—churches of both Jewish and Gentile believers.

Some of the Gentiles wanted to bring support to the church in Jerusalem and Paul accompanied them (Acts 20:4; Romans 15:26). Therefore, Paul was in Jerusalem with a Gentile Jesus-follower; however, he did not bring him into the temple.

Verse 10. And I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Rise, and go into Damascus, and there you will be told all that is appointed for you to do.’

Upon the completion of his third missionary journey, Paul has returned to Jerusalem to give an update to the apostles and the elders of the church. With him are several Jewish and Gentile Jesus-followers who have brought support from their home congregations for the Jerusalem church (Acts 20:4; Romans 15:26). One of these is Trophimus, with whom Paul walked through Jerusalem. Jews from the same province as Trophimus saw him with Paul, and later saw Paul in the temple. They falsely assume Paul brought Trophimus—a Gentile—into the temple. They drag Paul away and incite the crowd to pound on him. Roman soldiers rescue Paul who is now explaining to the mob why he was with Trophimus in the city (Acts 21:27–40).

Paul is telling about his conversion, how he started with strict Pharisee training that led him to persecute Christians, even chasing them to Damascus. While Paul was on the road to Damascus, Jesus arrived in a great light and accused Paul of persecuting Him. Blinded, Paul entered Damascus and spent three days fasting until a man named Ananias arrived and led him to believe in Jesus (Acts 9:1–19; 22:3–9, 11–13).

When Paul eventually returned to Jerusalem, his old associates did not welcome his conversion and tried to kill him. Paul went to the temple to pray (Acts 22:17–18). Jesus told him the Jews would no longer accept him, so he would be His witness to the Gentiles (Acts 9:28–30; 22:21). Trophimus is one of those Gentiles.

Verse 11. And since I could not see because of the brightness of that light, I was led by the hand by those who were with me, and came into Damascus.

Paul is explaining to a murderous mob why he was seen in Jerusalem with a Gentile.

When he was young, Paul trained under the rabbi Gamaliel to become a Pharisee. He so devoted himself to the Mosaic law that he approved of Stephen’s murder (Acts 7:54–60; 22:20). He then hunted Jewish Jesus-followers to bring them to court where he voted for their executions (Acts 8:1–3; 9:1–2; 26:10). On the way to Damascus to hunt Jesus-followers, Paul met Jesus in a literally blinding light. Jesus accused Paul of persecuting not His followers, but Himself. Jesus then told Paul to go to Damascus and wait for His messenger. When Ananias arrived, Paul was still blind, but when Ananias laid his hands on Paul, scales fell from his eyes, and he could see again (Acts 9:3–19).

In 2 Corinthians 12:7, Paul writes, “So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited.” It’s not sure what this “thorn” is—or even if it’s physical or spiritual. Some think Paul never fully recovered his sight. Others think Paul’s thorn was a sinful temptation. The day after Paul’s speech here, he will present his case before the Sanhedrin and accidentally call the high priest a “whitewashed wall” (Acts 23:3). It’s possible Paul does so because he can’t see who is before him.

Paul goes on to explain that he eventually returned to Jerusalem, where his conversion and aggressive evangelism style led former allies to try to kill him. God sent him away from Jerusalem and told him to spread His story among the Gentiles. While doing that, Paul met Trophimus, who came to Jerusalem with support from his church for the poor believers living in Jerusalem (Romans 15:26; Acts 20:4). This is why Paul and Trophimus were in Jerusalem together.

Verse 12. “And one Ananias, a devout man according to the law, well spoken of by all the Jews who lived there,

Paul is defending himself against accusations that he brought a Gentile into the temple. It’s possible that Ananias, who was instrumental in bringing Paul to faith in Christ, might have been a Gentile. This detail might have been one reason Paul chooses to relate this story.

After Stephen’s murder, which Paul approved of at the time (Acts 7:54–60; 22:20), Paul received permission from the Sanhedrin to bring Jewish Christians outside of Judea to trial in Jerusalem, likely for execution (Acts 9:1–2; 26:10). Outside of Damascus, Paul instead encountered Jesus, who told him to Damascus and wait. Paul did so, fasting for three days before Ananias arrived (Acts 9:3–9).

While Paul fasted, Jesus spoke with Ananias, telling him what to do. Ananias understandably balked saying, “Lord, I have heard from many about this man, how much even he has done to your saints at Jerusalem. And here he has authority from the chief priests to bind all who call on your name” (Acts 9:13–14). Jesus told Ananias that not only had He chosen Paul to serve Him and bring His message to the Gentiles, but Paul would also suffer for it. Ananias obeyed and led Paul to Christ (Acts 9:15–19; 22:13–16).

In Acts 9:10, Ananias is described as “a disciple.” That means someone who faithfully follows and obeys Christ. Here, he is described as “a devout man.” “Devout” is from the Greek root word eulabēs which means pious and dutiful. This term, along with faithfulness to the Mosaic law and reputation among the Jews indicates Ananias was a Gentile. When Peter gave his first sermon on the day of Pentecost, the crowd contained both Jews and proselytes. In general, “proselytes” are Gentiles who have fully converted to Judaism. The “devout,” like Cornelius (Acts 10:1–2), follow God without full conversion. It’s possible Jesus chose Ananias because as a Gentile who had not fully converted to Judaism, he was outside of Paul’s jurisdiction.

The book of Acts mentions several men named Ananias. This is not the man who lied about his donation and fell dead (Acts 5:1–6). Nor is he the high priest who served from AD 48 to 58 (Acts 23:2; 24:1). And he is not Aeneas, the paralyzed man in Lydda whom Peter healed (Acts 9:32–35). In fact, he is not mentioned outside of Paul’s conversion story.

Verse 13. came to me, and standing by me said to me, ‘Brother Saul, receive your sight.’ And at that very hour I received my sight and saw him.

When Paul was a younger man, he sat under the teaching of the rabbi Gamaliel and learned how to be a properly devout and legalistic Pharisee (Acts 22:3). When Stephen was murdered, Paul approved (Acts 7:54–60; 22:20). He then received permission from the Sanhedrin to track down Jesus-followers in Jerusalem and abroad to bring them to trial where he voted for their deaths (Acts 8:1–3; 9:1–2; 26:10).

On his way to arresting Jewish Christians in Damascus, Paul met Jesus in a great light that literally blinded him. Jesus directed him to a specific house in Damascus and called His follower Ananias to meet him there. Ananias had heard of Paul and took some convincing. Yet when he arrived, he led Paul to put his faith in Christ and restored his sight (Acts 9:11–19; 22:12–16). Paul proclaimed Jesus in Damascus for some time before a plot was made against his life. Paul left Damascus and eventually returned to Jerusalem, where he met with persecution from his former associates (Acts 9:28–29; Galatians 1:15–24). Jesus sent him away from the Jews and told him to take the message of salvation to the Gentiles (Acts 22:21).

In his younger years, Paul would have never been seen with a Gentile, but for the last many years Gentiles have been his primary mission field. In fact, he has just returned from planting a church in Ephesus where he met a Gentile named Trophimus. Trophimus has joined a group of other Jesus-followers from around the Aegean Sea to bring support to the church in Jerusalem (Acts 20:4; Romans 15:26). Jews from Trophimus’ district saw him with Paul in the city and later saw Paul in the temple. Thinking Paul had brought a Gentile into the temple, they attacked Paul (Acts 21:27–31). Paul responds by trying to explain why he associates with Gentiles: Jesus told him to.

The next day, Paul meets with the Sanhedrin and accidentally calls the high priest a “whitewashed wall” (Acts 23:1–5). This is one reason some scholars suggest Paul never fully regained his sight, and that partial blindness is the “thorn” Paul refers to in 2 Corinthians 12:7.

Verse 14. And he said, ‘The God of our fathers appointed you to know his will, to see the Righteous One and to hear a voice from his mouth;

Paul is in Jerusalem with representatives from the churches around the Aegean Sea. They have brought financial support for the church in Jerusalem (Acts 20:4; Romans 15:26). One of these representatives is a Gentile from Ephesus named Trophimus. Jews from the territory around Ephesus saw Paul and Trophimus in the city and later saw Paul in the temple. They assumed Paul had brought the Gentile into the temple, so they attacked him (Acts 21:27–36). He didn’t commit that error, but Paul wants to explain why he traveled with a Gentile. To do so, he recounts his conversion experience and the murder plot that led him to take Jesus’ story to the Gentiles.

On his way to arrest Jewish Jesus-followers in Damascus, Paul met Jesus in a literally blinding light. Jesus gave Paul instructions to go to Damascus where he would be told what to do (Acts 9:3–12). Meanwhile, Jesus spoke to a disciple named Ananias in a vision and told him about Paul. Ananias already knew that Paul had violently persecuted the believers in Jerusalem and intended to do the same in Damascus. Jesus reassured Ananias that Paul would come to faith in Him; take His message of salvation to Jews, Gentiles, and kings; and suffer while doing so. Reassured, Ananias agreed to meet with Paul, lead him to Christ, and restore his sight (Acts 9:10–19).

Paul saw and heard the “Righteous One” when he saw Jesus in the blinding light and heard Him speak. Paul’s companions saw the light and heard a noise but didn’t clearly see or hear Jesus (Acts 9:7; 22:9). God intended the message only for Paul.

The words “God of our fathers” that Paul puts into Ananias’ mouth are a bit confusing. He has already described Ananias as “a devout man according to the law, well-spoken of by all the Jews who lived” in Damascus (Acts 22:12). This language suggests Ananias is a Gentile who follows the Jewish law but has not fully converted to the point of circumcision. In the narrative of Acts 9:10–19, Ananias is not recorded as having said these words. It’s likely Paul is giving the Sanhedrin a summary of what he witnessed, using phrases which specifically stresses that the God of the Jews sent Jesus, the Righteous One.

Verse 15. for you will be a witness for him to everyone of what you have seen and heard.

The mob that moments ago tried to kill Paul is still listening politely to his account of the events that led him to follow Jesus. At least part of the mob thinks Paul brought a Gentile into the temple (Acts 21:27–29, 33–34). It is true that Paul came to Jerusalem with several Gentiles and has been with them since, but he would never break the Mosaic law—or the Roman law—that prohibits Gentiles from the temple. He tells his story to try to explain why he, a devout Jew trained by Gamaliel to be a proper Pharisee, now travels with Gentiles: Jesus told him to.

On his way to arrest Christ-followers in Damascus, Paul encountered Jesus in a bright light that left him blind. After fasting for three days, a Gentile Jesus-follower named Ananias visited Paul and led him through the final steps to faith in Christ. When Jesus called Ananias to go to Paul, He told the man that Paul would bring Jesus’ name “before the Gentiles and kings and the children of Israel” (Acts 9:15). Paul did so. Everywhere he traveled, he started either in the local synagogue (Acts 13:14–44; 14:1; 17:1–2, 10; 18:4) or, if there was none, the place the God-followers met (Acts 16:13). Invariably, some Jews and many God-fearing Gentiles believed his message about Jesus; but those Jews who didn’t believe drove him away from the synagogue. Paul would find a new place to meet, build the church, and move on to the next city, thus fulfilling Jesus’ word he would reach Jews and Gentiles. In three years’ time, while under house arrest in Caesarea Maritima, Paul will tell his story to Herod Agrippa II, thus preaching to a king (Acts 26).

Throughout Paul’s ministry, he typically starts by teaching how Jesus fulfills the Jewish prophecies or how He brings the kingdom of God. Many Gentiles and some Jews believe. Sometimes, however, Paul leads with his own conversion story. He did so when he first arrived in Jerusalem, at the same time he met Barnabas (Acts 9:27). And he will do so when he speaks with Agrippa (Acts 26:2–23). Sometimes, to tell Jesus’ story is to tell our own.

Verse 16. And now why do you wait? Rise and be baptized and wash away your sins, calling on his name.’

Paul is recounting the story of how he came to faith in Christ; this verse is a retelling of Acts 9:18. Paul met Jesus on the road to Damascus and accepted Him as Lord with the help of a Jesus-follower named Ananias. Ananias called Paul to make his decision official by being baptized in Jesus’ name.

The language of baptism in the Bible can be confusing to a modern reader; some passages seem to suggest that we cannot be saved without it. The truth requires a deeper dive into the culture. In the first century, Judaism had several sects, including Pharisees, Sadducees, Essenes, and Zealots. To publicly show alignment, a new convert would be baptized into that sect. This is why people were baptized “Into John’s [the Baptist] baptism” (Acts 19:3): to publicly align with his message of repentance of sins. In Judaism, baptism followed such a decision immediately. In the professional American football leagues, players selected in yearly drafts put on a hat from that team when they are selected. In a similar sense, baptism in that era was an external, overt sign that one had just then and there become a member of that group.

The Greek of this passage was translated by Charles C. Ryrie as: “Having arisen, be baptized; and wash away your sins, having called on the name of the Lord.” “His name” means, of course, Jesus’ name. Jesus’ name is more than the sounds or letters we use to identify Him; it refers to His character, person, reputation, teaching, deeds, and everything about Him. To be baptized in His name means to accept everything about Him and agree to orient one’s life around Him.

Some people struggle with the wording here compared to Jesus’ words in the Great Commission when He says, “baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). Believers should be baptized in the name of all three Persons of the Trinity; here, however, Paul is specifically talking about Jesus of Nazareth and how He led Paul to spread His offer of salvation to the Gentiles.

Verse 17. “When I had returned to Jerusalem and was praying in the temple, I fell into a trance

Paul stands accused of bringing a Gentile into the temple. This was not only a capital offense against the Mosaic law, but it also defiled a religious structure, which was a capital offense against the Roman law. Paul did not bring a Gentile into the temple. However, he did travel to and within Jerusalem with several Gentiles. He is trying to explain to a mob on the temple mount why he travels with Gentiles (Acts 21:27–40).

He started by recounting his youth when he studied under the Pharisee rabbi Gamaliel. Paul valued the law so much that when a mob murdered Stephen for his faith, he approved of their actions and watched their coats (Acts 7:54–60; 22:20). He then earned authorization from the Sanhedrin to arrest Jewish Jesus-followers in Judea and abroad and bring them to trial and possibly execution (Acts 8:1–3; 9:1–2; 26:10).

It was on one such excursion that Paul met Jesus. He accepted Jesus’ offer of salvation in Damascus, far north of Jerusalem, and spent time in Arabia (Acts 9:3–22; Galatians 1:17). When he finally returned to Jerusalem, the disciples refused to meet with him, thinking he wanted to arrest them. Finally, Barnabas agreed to listen to his story and subsequently vouched for his changed heart. Paul being Paul, he immediately started preaching about Jesus in Jerusalem to the point the Hellenists—Jews who adopted Greek culture—sought to kill him. The disciples realized Paul was a problem no matter which side he was on and sent him home to Tarsus (Acts 9:26–30).

Here, Paul gives details about his stay in Jerusalem after his conversion. While praying in the temple, Jesus warned him Jerusalem was too dangerous; his mission field would be outside of Judea, in the territories of the Gentiles (Here, Paul gives details about his stay in Jerusalem after his conversion. While praying in the temple, Jesus warned him Jerusalem was too dangerous; his mission field would be outside of Judea, in the territories of the Gentiles (Acts229:18–21; 22:18, 21). In the original account, Jesus told Ananias that He chose Paul to share His story with the Gentiles (Acts 9:15); there’s no contradiction if Jesus gave the same message to two different men years apart.

Context Summary
Acts 22:17–22 comes after a mob has accused Paul of bringing a Gentile into the temple. He did not, but he has traveled to Jerusalem with them. He’s trying to explain how years ago, Jesus met Paul on the road to Damascus and not only saved him but selected him. Paul’s new role was to bring that same message of forgiveness to the Gentiles, including the man seen with Paul in the city. The crowd rejects Paul’s explanation, the Romans arrest him, and he stays under house arrest for five years. Paul’s conversion experience is described in Acts 9:1–19 and he repeats his story in Acts 26:12–18.

Verse 18. and saw him saying to me, ‘Make haste and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Paul is explaining to a mob of Jews in Jerusalem who want him dead that, years before, Jesus had told him to leave Jerusalem because some Jews wanted him dead.

In the previous event, Paul had gone to Damascus to arrest and imprison Jewish Jesus-followers, but met Jesus on the way and later returned to Jerusalem a Christian himself (Acts 9:3–19). In this event, Paul has returned to Jerusalem with several Gentile believers. Some of the Jews who recognize one of the Gentiles saw Paul and his friend in Jerusalem together in the city (Acts 21:29).

In the previous event, Paul preached about Jesus so aggressively that devout Jews tried to kill him (Acts 9:29). In this event, the devout Jews who saw Paul with his friend later saw Paul in the temple and assumed he had desecrated God’s house by bringing the Gentile man with him, so they try to kill him (Acts 21:27–28, 31).

In the previous event, the apostles realized Paul was in danger and sent him home to Tarsus and Jesus agreed with their decision (Acts 9:30). In this event, the Holy Spirit has already told Paul he will be arrested (Acts 20:22–23). He will spend the next five years under house arrest.

The Jews’ rejection of their Messiah breaks Paul’s heart. He has a passion for the Jews (Romans 9:3–5; 10:1) and all the bona fides to reach them (Acts 22:3–4; Philippians 3:4–6). In the previous event, God may have let Paul see the opposition to his teaching in Jerusalem to convince him he needed to go to the Gentiles, which He had told him when he accepted Christ (Acts 26:17–18). In this event, he will be sent to Caesarea Maritima in two days (Acts 23:31–33). There is no record that Paul ever returns to Jerusalem again. As the mob dragged him from the temple and shut the gates (Acts 21:30), so, apparently, God keeps him from the city of the Jews.

Verse 19. And I said, ‘Lord, they themselves know that in one synagogue after another I imprisoned and beat those who believed in you.

These verses are a bit complicated because they involve three different time periods.

The present is shortly after Paul returns to Jerusalem from his third missionary journey. Because of two different false accusations (Acts 21:20–21, 27–29), he finds himself defending his friendship with a Gentile to a murderous mob (Acts 21:30–31, 37–40).

During his defense, Paul talks about an event that happened decades before. While traveling to Damascus to hunt Jesus-followers, he met Jesus (Acts 9:3–19; 22:6–16). A several years later, he came back to Jerusalem (Acts 9:26–30). Upon his return, he went to the temple to pray. There, Jesus told him the Jews of the city would rather kill him than listen to his teaching about reconciliation with God through the Messiah (Acts 22:17–18).

Paul responded to Jesus by reminding Him of his past persecution of the church, including Stephen, the first martyr (Acts 7:54–60; 22:20). Paul seemed to think that his former violence validated his message of God’s forgiveness. Jesus told him it didn’t, but it did open an opportunity for Paul to present that message to Gentiles (Acts 22:21).

Back to the present: when Paul mentions his mission to Gentiles, the mob remembers that they’re angry. They call for Paul’s arrest, and the Roman tribune takes him away (Acts 22:22–24).

Verse 20. And when the blood of Stephen your witness was being shed, I myself was standing by and approving and watching over the garments of those who killed him.’

Paul continues an argument which covers three different timeframes. He is in Jerusalem where the temple courtyard meets the Roman outpost, trying to explain to a homicidal crowd why he had walked through the city with a Gentile (Acts 21:27–40).

His defense includes the story of how he came to follow Jesus on the road to Damascus decades before (Acts 9:1–19). After several years learning more about Jesus and evangelizing in and around Damascus, Paul returned to Jerusalem (Acts 9:26–30; Galatians 1:15–24). During his time there, he prayed in the temple and Jesus told him to leave the city. Jesus said the Jews would not listen to him; they’d rather kill him (Acts 22:17–18).

Paul argued that he had hunted and beaten Jesus-followers (Acts 22:19). In fact, he had been present at the murder of Stephen, the first martyr (Acts 7:54–60). Surely his history leant credibility to his current identity as Jesus’ follower.

Paul’s change of heart meant nothing to the Jews except that he was apostate. Jesus reaffirmed His command for Paul to leave Jerusalem and take the message of reconciliation with God to the Gentiles (Acts 22:21).

The mob doesn’t let Paul finish his story. The instant he mentions preaching to Gentiles, they renew their rage and demand the Roman tribune arrest him. The young officer has no idea what is going on but is inclined to acquiesce to their request (Acts 22:22–24).

Verse 21. And he said to me, ‘Go, for I will send you far away to the Gentiles.’”

Paul is in the court of the temple, at the steps of the Antonia Fortress—the Roman army barracks. Jews from modern-day western Turkey accused him of bringing a Gentile into the temple and tried to kill him (Acts 21:27–40). Paul hadn’t brought his Gentile friend into the temple, but he did walk around Jerusalem with him. Paul tries to use his conversion experience to explain why (Acts 22:1–20).

Here, he is talking about his return to Jerusalem after he decided to follow Christ. He was praying at the temple when Jesus told him to leave the city; the Jews there would rather kill him than listen to his message. Paul was confused—surely the Jews would see that if he joined the church after persecuting it, Jesus must be the Messiah (Acts 22:17–20). But Jesus said, no. He needed to leave. His ministry would be to the Gentiles, not the Jews in Jerusalem.

Jesus was right: the Jews tried to kill Paul (Acts 9:29). Back in Jerusalem decades later, they are trying again. The mob has listened so far, but when Paul brings up the Gentiles, they return to their raging and demand the Roman tribune arrest him (Acts 22:22). This is all in God’s plan; the Holy Spirit has been telling Paul he will be arrested (Acts 20:22–23). The next three years aren’t pleasant, but the arrest does get Paul to Rome.

Verse 22. Up to this word they listened to him. Then they raised their voices and said, “Away with such a fellow from the earth! For he should not be allowed to live.”

Paul’s defense has failed. After walking around Jerusalem with Trophimus, a Gentile from Ephesus, Paul stands accused of bringing a Gentile into the temple (Acts 21:27–29). He didn’t, but he wants to explain why he was with Trophimus in the first place. He talks about how he first came to trust Jesus for salvation. He notes how Jesus told him the Jews would not accept his story, but the Gentiles would (Acts 22:1–21).

With the mention of Paul’s mission to the Gentiles, the crowd remembers why they are angry. They cannot accept that a Jew who still follows the Mosaic law would associate with Gentiles, let alone intentionally have fellowship with them. The mob is so angry, in fact, they plot his murder (Acts 23:12–15).

The Roman army tribune only allowed Paul to speak because he didn’t understand why the mob was so upset. He still doesn’t understand, so he falls back on a Roman tradition: flogging information out of a prisoner. This turns out to be a mistake, since Paul is a Roman citizen and cannot be tortured unless he is convicted in a fair trial. The next day, the tribune takes Paul to the Sanhedrin where Paul first accidentally insults the high priest and then—seemingly intentionally—takes the attention off himself by setting the Pharisees and Sadducees against each other (Acts 23:1–10). When the tribune learns of the murder plot, he sends Paul to the governor (Acts 23:23–24). This is more than a young officer can handle.

Verse 23. And as they were shouting and throwing off their cloaks and flinging dust into the air,

Jews, many from modern-day Turkey, have come to Jerusalem to worship at the temple. A rumor has been circulating about a certain man named Paul, who teaches that Jesus of Nazareth is the Messiah. The rumor claims Paul has been teaching Jews from Turkey, Macedonia, and Greece that they should no longer circumcise their sons (Acts 21:20–21). He’s even been seen in Jerusalem with a Gentile (Acts 21:29).

When this Paul arrives at the temple, the worshipers assume he has brought the Gentile with him, thus desecrating their most sacred place (Acts 21:27–29). The worshipers become a crowd and the crowd becomes a mob who attack Paul and drag him from the temple. The Roman army tribune rescues Paul by arresting him and lets him give his defense (Acts 21:30–40). The crowd listens respectfully until Paul says this Jesus commissioned him to teach Gentiles. This is too far past the line, and the mob shouts for Paul’s arrest and execution (Acts 22:1–22).

The Greek word for “throwing off” may be translated “waving” or “shaking.” Jesus told the disciples to “shake off the dust” from their feet when leaving a town that refused to listen to their message about Him (Matthew 10:14). Paul shook the dust from his garments in Corinth after the Jews rejected His teaching (Acts 18:6). Though the specific Greek terms are different, there may be a common message implied. By metaphorically shaking the dust off their cloaks, the mob is rejecting every bit of what Paul is saying and represents.

The tribune still needs to learn why the Jews are so upset, however, so he tries to flog the information from Paul. Fortunately for Paul, he is a Roman citizen and therefore may not be tortured without a court conviction. In addition, he may not be chained. When the young commander discovers Paul’s status and looks down at the chains he had ordered his men to wrap around Paul’s wrists (Acts 21:33), he realizes how badly he’s messed up (Acts 22:24–29).

Context Summary
Acts 22:23–30 describes how the Roman army tribune continues to seek understanding. A mob of Jews on the temple mount want Paul dead (Acts 21:27–40). The officer let Paul speak, hoping to uncover the cause, but Paul only managed to agitate the crowd more (Acts 22:1–22). Now, the tribune tries the traditional Roman way of uncovering the truth: flogging. Unfortunately, he missed the part where Paul is a Roman citizen. Even the chains on Paul’s wrists are illegal. The next morning, the tribune will try one last tactic: the Sanhedrin. It doesn’t end well (Acts 23:1–10).

Verse 24. the tribune ordered him to be brought into the barracks, saying that he should be examined by flogging, to find out why they were shouting against him like this.

It was the responsibility of the governor of Judea and Samaria to maintain peace in Jerusalem. That was no easy task, especially when the governor spent most of his time in his headquarters in Caesarea Maritima. The work fell to the 600 soldiers barracked in the Antonia Fortress. The barracks were named after Mark Antony and rose from street-level to above the northwest corner of the temple mount. This gave the soldiers an excellent view of the temple and the surrounding courtyard which is presumably how they realized a mob was trying to rip a man limb from limb.

The man under assault was Paul. His attackers thought he had brought a Gentile in to the temple—a capital crime according to both the Mosaic and Roman laws. When the tribune heard of the commotion in the city, he took soldiers and ran down to the mob. The mob stopped beating Paul and the tribute arrested him, ordering his soldiers to chain Paul (Acts 21:27–35). The tribute then let Paul speak to the mob (Acts 21:37–40).

Either the tribune doesn’t understand the nuances of why the mob would be upset that Paul associates with Gentiles—like himself—or he doesn’t understand Aramaic. At the end of Paul’s speech, which inflames the crowd even more, the tribune is still confused. He orders that Paul be flogged to get the truth out of him.

Some English versions use “commander” instead of “tribune.” “Tribune” identifies a certain type of officer in the Roman army. He was typically less than thirty years old and served in administration and logistics. He could be called to lead military units in battle if needed. After a year, the tribune could go on to another position in the military or he could move on to political work. “Commander” is a position in the military: it means the person is in command of troops. A centurion, whom the tribune orders to flog Paul, was a career army officer in command of about 100 legionaries. Some translations consider the terms “tribune” and “centurion” linked enough to be the same.

In the noise and the heat of the moment, afraid the mob will turn riotous, the tribune has forgotten something that Paul told him: Paul is from Tarsus (Acts 21:39). Everyone born in Tarsus was automatically a Roman citizen. That means they could not be chained—as the tribune has already done (Acts 21:33)—or beaten without a fair trial. Fortunately for the tribune, Paul manages to stop the centurion before the flagellum lands its first strike (Acts 22:25).

Verse 25. But when they had stretched him out for the whips, Paul said to the centurion who was standing by, “Is it lawful for you to flog a man who is a Roman citizen and uncondemned?”

If the tribune had asked Paul why the mob outside the temple wanted him dead, it is reasonable to assume that Paul would have explained. He likely would have said that he believes Jesus of Nazareth is the Jewish Messiah and died and rose again to offer forgiveness of sins and reconciliation with God for the Jews and the Gentiles. The Jews, Paul would likely have said, don’t like the idea of sharing their position of God’s chosen people with others from around the world. So, when they realized that Paul associated freely with Gentiles, they responded with violence.

The tribune didn’t ask. Instead, he allowed Paul to address his accusers (Acts 21:27–40), but after Paul’s speech (Acts 22:1–21) he still didn’t apprehend what was happening. This is understandable. The tribune’s assignment is probably only for a year. He mostly likely speaks Greek and the dialect of his home region, but not Aramaic—which Paul uses to give his defense before the Jews. But it is the tribune’s job to uncover why the people under his supervision are threatening to riot, so he will use the Roman way of extracting information: torture.

The centurion is a commander of about 100 soldiers. He is a career military officer who, nevertheless, must take the orders of the tribune who is serving in the army for career-broadening before a lifetime of politics. But the centurion is experienced, and when Paul mentions that he’s a Roman citizen, the officer knows they’re in trouble. A Roman citizen may not be bound, which Paul currently is, and may not be scourged without being condemned by a public hearing. The centurion brings the matter to the tribune who investigates—but does not release—their hapless prisoner.

The English Standard Version says, “they stretched him out for the whips” and has a footnote with the alternate, “when they had tied him up with leather strips.” The New American Standard Bible says, “they stretched him out with straps.” The New King James reads, “they bound him with thongs.” It is true that the soldiers mean to flog Paul, but the verse seems to be describing the manner in which Paul is stretched out, not the whips that will be coming his way.

Verse 26. When the centurion heard this, he went to the tribune and said to him, “What are you about to do? For this man is a Roman citizen.”

The tribune is only trying to do his job. With the governor away in Caesarea Maritima, it is his responsibility to keep the peace in Jerusalem. Historically, this has been very difficult. When he first hears of a mob attacking a man on the temple mount, he asks witnesses what is going on, but everyone gives a different answer (Acts 21:31–34). When the victim—Paul—asks to address the mob, the tribune agrees, hoping he will reveal the reason for the attack (Acts 21:39–40). But either the tribune doesn’t understand the cultural background of Paul’s defense, or he doesn’t understand Aramaic. The crowd rages again, and the tribune is no closer to an answer (Acts 22:1–22).

So, the tribune resorts to the traditional Roman practice of flogging the prisoner senseless until he tells the truth. Unfortunately, Paul reveals he is a Roman citizen. The tribune has already violated Paul’s rights by chaining his wrists and tying him down (Acts 21:33; 22:25). Beating him without a conviction from a public hearing would be even more illegal.

Paul has faced this issue before, but this time he is ready. When he and Silas were arrested in Philippi, either they didn’t think quickly enough, or they didn’t have time to announce their Roman citizenship before they were beaten. The next morning, however, they forced the magistrates of the city to meet them at the prison and give a formal apology (Acts 16:22–39).

Verse 27. So the tribune came and said to him, “Tell me, are you a Roman citizen?” And he said, “Yes.”

It wasn’t easy to be the tribune of a Roman military outpost in Jerusalem. The language the locals spoke was obscure. The local politics were mystifying. And the local God is invisible. Fortunately, the assignment was probably only for a year. Unfortunately, this left little time to learn anything useful.

This tribune knows that a crowd on the temple mount was trying to kill a Jewish man who speaks flawless Greek and is definitely not an Egyptian assassin. Attempting to learn more, he allows the man, Paul, to address the crowd. Either because of the mystifying politics or the obscure language, he learns nothing (Acts 21:31–39). He resorts to the Roman way—flogging—but is foiled by the fact that his detainee is a Roman citizen; even the straps used to tie the man to the frame are illegal, not to mention the chains around his wrists (Acts 21:33).

The tribune has one more option: take Paul before the Sanhedrin—the Jewish ruling council—and ask them what the problem is. Unfortunately, Paul is ahead of him there, too, and quickly sets the Pharisees and Sadducees into such a fuss they are no use (Acts 23:1–10). When the tribune learns that a group has now vowed to fast until they have killed Paul, he gives up. He sends Paul to the governor in Caesarea and doesn’t even show up for the trial (Acts 23:12–33; 24:22).

Verse 28. The tribune answered, “I bought this citizenship for a large sum.” Paul said, “But I am a citizen by birth.”

Hours before, the Roman tribune was probably quietly working, trusting the Jews on the temple mount were worshiping peacefully. That changed when he received word that a mob had formed and was trying to kill a man, practically under the windows of the barracks at the Antonia Fortress. The tribune’s quest to figure out why this man—Paul—is so odious to the Jews has failed miserably. Now, he learns this Paul, whom he has had chained, tied up, and nearly flogged, is a Roman citizen.

The Roman government gave citizenship to people born in Roman colonies. This included Philippi and Paul’s hometown of Tarsus. The honor encouraged good will and spread Roman culture, as well as rewarded particularly faithful cities. Roman citizens had the right to defense in a trial; the right to appeal a verdict; protection from being beaten, tortured, or scourged unless convicted of a crime; and protection from execution unless found guilty of treason. Paul used this right to squeeze an apology from the magistrates in Philippi who had beaten him and Silas (Acts 16:22–39). He uses it here to avoid a flogging. Later, he will use it to appeal to Caesar when it’s evident the governor will not release him from unlawful custody (Acts 25:11).

The tribune is a Roman citizen, too, but he was not born to it. This fact helps date the event as paying for citizenship was common under the reign of Claudius (AD 41—54). The Roman might even have bribed administrators to sneak his name on a list of candidates, which was a common means of getting through the process.

Verse 29. So those who were about to examine him withdrew from him immediately, and the tribune also was afraid, for he realized that Paul was a Roman citizen and that he had bound him.

The tribune knows the Jews want Paul dead, but he doesn’t know why. Asking revealed nothing but confusion (Acts 21:33–34). Letting Paul speak merely riled up the crowd again (Acts 22:22). And, he has recently learned, flogging is out of the question because Paul is a Roman citizen. Roman citizens could be beaten, tortured, scourged, or even bound without being convicted in a public trial. The tribune has already chained and tied Paul up (Acts 21:33; 22:25); fortunately, Paul revealed his citizenship before the centurion could flog him.

Still, the tribune can’t close the case—or, perhaps more importantly, appease the mob—unless he knows what’s going on. He decides to send Paul to the Sanhedrin to let them question the prisoner (Acts 22:30). This doesn’t end well, either. First, Paul insults the chief priest by calling him a “whitewashed wall” (Acts 23:3–5). Then, he sets the council members against each other by insisting his message is simply one of the resurrection of the dead—a belief the Pharisees hold but the Sadducees reject (Acts 23:6–10).

The tribune has no choice but to take Paul back to the barracks, but to no avail. The next day, Paul’s nephew overhears an assassination plot against Paul (Acts 23:12–22). The tribune gives up and sends Paul to the governor in Caesarea Maritima—then conveniently neglects to attend the trial (Acts 23:23–33; 24:22). The governor knows the charges against Paul are false but keeps him under house arrest to placate the Jewish leaders (Acts 24:27).

Verse 30. But on the next day, desiring to know the real reason why he was being accused by the Jews, he unbound him and commanded the chief priests and all the council to meet, and he brought Paul down and set him before them.

Despite occupying Jerusalem with a strong military presence, the Romans in Judea must tread lightly. They need to maintain peace and order without resorting to the type of violent overtures that cost Pontius Pilate his job. It doesn’t help that the Jewish religion is so strange, with its invisible God.

Because of this, the tribune finds it difficult to uncover why a violent mob was trying to tear apart a Jewish man in the temple courtyard. The tribune has learned that the man is Paul from Tarsus, speaks fluent Greek, is a Roman citizen, and is not an Egyptian conman who tricked a bunch of Jews into rebelling against the Roman occupation (Acts 21:27–39). The tribune has already asked the mob, itself, with no luck (Acts 21:33–34). He’s even let Paul speak to the mob, which led to more shouting and general mayhem. Finally, he resorted to the Roman tradition of flogging, but was stopped before the first stroke by Paul’s Roman citizenship (Acts 22:22–29).

Since the attack occurred in the temple grounds, the tribune assumes the offense is related to religion. He decides to send Paul to the Sanhedrin—the ruling Jewish council—in hopes they can explain. He doesn’t know that Paul is far cleverer than the priests, scribes, and elders, and soon has them fighting amongst themselves (Acts 23:3–10). After discovering an assassination plot against Paul, the tribune decides the entire affair is above his paygrade and sends Paul to the governor (Acts 23:12, 23–33).

End of Chapter 22.

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