Bullet Point Bible

Paul Addresses the Crowd in Jerusalem

¹ "Brothers and fathers, listen to my defense that I now make to you."² (When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said,³ "I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today.⁴ I persecuted this Way even to the point of death, tying up both men and women and putting them in prison,⁵ as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished.

Paul begins his defense respectfully, addressing the crowd as "Brothers and fathers," acknowledging their shared heritage and authority (Acts 22:1).
Speaking in Aramaic (the common language, often referred to as Hebrew in the NT context) immediately gained the crowd's attention and respect, showing Paul identified with them culturally (Acts 22:2).
Paul establishes his impeccable Jewish credentials: born Jewish, raised in Jerusalem (the heart of Judaism), and educated by the highly respected Rabbi Gamaliel (Acts 22:3). This counters accusations of being anti-Jewish.
He emphasizes his former zeal for the ancestral law, aligning himself with the crowd's own passion for God, even stating he was zealous "just as all of you are today" (Acts 22:3).
Paul openly admits his past persecution of Christians ("this Way"), demonstrating the radical nature of his transformation. He provides specific details: pursuing them "to the point of death" and imprisoning both men and women (Acts 22:4).
He invokes the highest Jewish authorities—the high priest and the Sanhedrin ("whole council of elders")—as witnesses to his former life and his mission to Damascus, lending credibility to his account (Acts 22:5).
This introduction aims to build common ground and demonstrate that his conversion was not due to ignorance or rejection of Judaism, but a profound, unexpected encounter.

Paul Recounts His Conversion Experience

⁶ As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me.⁷ Then I fell to the ground and heard a voice saying to me, 'Saul, Saul, why are you persecuting me?'⁸ I answered, 'Who are you, Lord?' He said to me, 'I am Jesus the Nazarene, whom you are persecuting.'⁹ Those who were with me saw the light, but did not understand the voice of the one who was speaking to me.¹⁰ So I asked, 'What should I do, Lord?' The Lord said to me, 'Get up and go to Damascus; there you will be told about everything that you have been designated to do.'¹¹ Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me.

Paul describes the specific time ("about noon") and place ("nearing Damascus"), adding historical detail to his testimony (Acts 22:6).
The "great light from heaven" signifies a divine encounter, reminiscent of Old Testament theophanies (e.g., Exodus 24:15-17). Its brilliance caused physical blindness, emphasizing its supernatural origin (Acts 22:6, 11).
The voice directly addresses Paul (using his Hebrew name, Saul) with a piercing question: "{{Saul, Saul, why are you persecuting me?}}" This identifies Paul's actions against Christians as persecution against Jesus himself (Acts 22:7). Compare with Acts 9:4.
Paul's response, "Who are you, Lord?" shows immediate recognition of the divine authority speaking to him, even before knowing the identity (Acts 22:8).
Jesus explicitly identifies himself: "{{I am Jesus the Nazarene, whom you are persecuting!}}" This directly connects the heavenly Lord with the crucified Jesus whom Paul rejected (Acts 22:8).
Paul notes that his companions witnessed the light but didn't comprehend the voice, highlighting the personal nature of the revelation while providing external corroboration of the event (Acts 22:9). Compare Acts 9:7, which says they heard a sound but saw no one. Luke may be harmonizing slightly or Paul is emphasizing their lack of understanding.
Paul's immediate submission is shown in his question, "What should I do, Lord?" (Acts 22:10). This marks the turning point from persecutor to servant.
Jesus directs Paul to Damascus for further instructions, indicating a process of commissioning rather than a single event (Acts 22:10).
Paul's temporary blindness underscores his complete dependence on others and symbolizes his previous spiritual blindness (Acts 22:11).

Ananias's Role and Paul's Commissioning

¹² A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there,¹³ came to me and stood beside me and said to me, 'Brother Saul, regain your sight!' And at that very moment I looked up and saw him.¹⁴ Then he said, 'The God of our ancestors has already chosen you to know his will, to see the Righteous One, and to hear a command from his mouth,¹⁵ because you will be his witness to all people of what you have seen and heard.¹⁶ And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.'

Paul carefully introduces Ananias not primarily as a Christian, but as "a devout man according to the law, well spoken of by all the Jews" in Damascus (Acts 22:12). This emphasizes Ananias's credibility within the Jewish framework Paul's audience would respect.
Ananias addresses Paul as "Brother Saul," signifying acceptance and reconciliation despite Paul's previous actions (Acts 22:13).
The immediate restoration of Paul's sight serves as a divine confirmation of Ananias's message and Paul's encounter with Jesus (Acts 22:13).
Ananias frames Paul's experience within Jewish heritage: "The God of our ancestors has chosen you..." connecting Paul's calling to the God of Abraham, Isaac, and Jacob (Acts 22:14).
Paul's commission involved three key elements: knowing God's will, seeing the "Righteous One" (a messianic title for Jesus, see Acts 3:14, 7:52), and hearing directly from Him (Acts 22:14).
The core of Paul's mission is defined: to be Jesus' "witness to all people" (Jew and Gentile) concerning his experience ("what you have seen and heard") (Acts 22:15). This foreshadows the Gentile mission that will later incite the crowd.
Ananias urges immediate action: baptism for the washing away of sins, linked with "calling on his name" (Jesus' name), signifying repentance and faith (Acts 22:16). This connects baptism with conversion and forgiveness, as seen elsewhere in Acts (Acts 2:38).

Paul's Vision in the Temple

¹⁷ When I returned to Jerusalem and was praying in the temple, I fell into a trance¹⁸ and saw the Lord saying to me, 'Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.'¹⁹ I replied, 'Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you.²⁰ And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.'²¹ Then he said to me, 'Go, because I will send you far away to the Gentiles.'"

Paul recounts a later event that occurred *after* his return to Jerusalem and *while praying in the temple*, emphasizing his continued connection to Jewish piety and the Temple itself (Acts 22:17).
He describes receiving a vision ("experienced a trance") where he saw the Lord Jesus again (Acts 22:17-18). This vision happened in the very place his audience revered.
Jesus warns Paul to leave Jerusalem because his testimony would be rejected there (Acts 22:18). This anticipates the very rejection Paul is currently experiencing.
Paul argues with the Lord, reasoning that his dramatic turnaround—from notorious persecutor (imprisoning, beating believers, consenting to Stephen's death) to believer—should make his testimony particularly compelling to the Jerusalem Jews (Acts 22:19-20).
Paul's mention of Stephen, the first Christian martyr (Acts 7), highlights the depth of his former opposition and the radical nature of God's grace in his life (Acts 22:20).
Despite Paul's logic, Jesus overrides his objection and gives the definitive command: "{{Go, because I will send you far away to the Gentiles!}}" (Acts 22:21). This explicitly states the divine origin of Paul's controversial Gentile mission.
Placing this commission within a vision received *in the Temple* was a powerful, though ultimately inflammatory, claim. It suggested God himself, from his holy house, redirected the mission outward.

The Crowd's Reaction and Roman Intervention

²² The crowd was listening to him until he said this. Then they raised their voices and shouted, "Away with this man from the earth! For he should not be allowed to live!"²³ While they were screaming and throwing off their cloaks and tossing dust in the air,²⁴ the commanding officer ordered Paul to be brought back into the barracks. He told them to interrogate Paul by beating him with a lash so that he could find out the reason the crowd was shouting at Paul in this way.

The turning point for the crowd was Paul's mention of being sent to the "Gentiles" (Acts 22:21-22). This word ignited their fury.
Their reaction reveals deep-seated prejudice and the belief that God's favor was exclusively for Jews, making Paul's claim of a divine mission to Gentiles blasphemous in their eyes.
The crowd's cry, "Away with this fellow from the earth! For he should not be allowed to live!" was a demand for execution, echoing the shouts against Jesus (Luke 23:18; John 19:15) and showing the intensity of their hatred (Acts 22:22).
Their actions—screaming, throwing off cloaks (perhaps preparing to stone him, or just expressing rage), tossing dust—were signs of extreme agitation and condemnation (Acts 22:23; see also 2 Samuel 16:13).
The Roman commanding officer (tribune), likely not understanding Aramaic or the theological nuances, only saw the riot Paul's speech provoked (Acts 22:24).
Mistaking Paul as the cause of the disturbance, the tribune ordered him taken into the Antonia Fortress (the "barracks") and examined by flogging (using the *flagellum*, a brutal whip) to extract a confession or explanation for the uproar (Acts 22:24). This was a common Roman method for interrogating non-citizens or slaves.

Paul Asserts His Roman Citizenship

²⁵ When they had stretched him out for the lash, Paul said to the centurion standing nearby, "Is it legal for you to lash a man who is a Roman citizen without a proper trial?"²⁶ When the centurion heard this, he went to the commanding officer and reported it, saying, "What are you about to do? For this man is a Roman citizen."²⁷ So the commanding officer came and asked Paul, "Tell me, are you a Roman citizen?" He replied, Yes.²⁸ The commanding officer answered, "I acquired this citizenship with a large sum of money." "But I was even born a citizen," Paul replied.²⁹ Then those who were about to interrogate him stayed away from him, and the commanding officer was frightened when he realized that Paul was a Roman citizen and that he had had him tied up.

Just as the flogging was about to begin, Paul strategically reveals his Roman citizenship (Acts 22:25).
He poses a question highlighting two illegalities: flogging a Roman citizen and doing so without a formal trial or condemnation ("uncondemned") (Acts 22:25). Roman law (like the Lex Valeria and Lex Porcia) protected citizens from such treatment.
The centurion immediately recognized the gravity of the situation and reported it to his superior, the tribune (commanding officer) (Acts 22:26). Harming a Roman citizen carried severe penalties.
The tribune personally verifies Paul's claim, asking directly, "Are you a Roman citizen?" (Acts 22:27). Making a false claim of citizenship was a capital offense, so the tribune needed certainty.
The tribune reveals he bought his citizenship (a practice common during certain periods, especially under Claudius), perhaps implying skepticism or surprise that someone like Paul held this status (Acts 22:28).
Paul trumps the tribune's acquired citizenship by stating, "But I was born a citizen," indicating a higher status inherited, likely through his family in Tarsus (Acts 22:28). Tarsus was a free city, and citizenship could be granted or inherited.
The effect is immediate: the interrogators withdraw, and the tribune becomes "alarmed" because he had already illegally bound a Roman citizen, even before the intended flogging (Acts 22:29). This demonstrates the power and privilege associated with Roman citizenship.
Paul uses his civic rights not just for self-preservation but also to ensure a proper legal process, potentially allowing further opportunities for witness.

Paul Before the Council

³⁰ The next day, because the commanding officer wanted to know the true reason Paul was being accused by the Jews, he released him and ordered the chief priests and the whole council to assemble. He then brought Paul down and had him stand before them.

Seeking clarity on the complex religious dispute he didn't understand, the Roman tribune decides to use the Jewish legal system (Acts 22:30).
He releases Paul from the barracks' chains (though likely still under guard) and convenes the Sanhedrin ("the chief priests and the whole council").
The tribune brings Paul before the Jewish council, hoping their proceedings will reveal the actual charges against him.
This verse serves as a transition, setting the stage for Paul's defense before the Sanhedrin detailed in the next chapter (Acts 23).
It highlights the ongoing tension between Roman authority seeking order and Jewish leadership asserting religious jurisdiction, with Paul caught in the middle.

The Bullet Point Bible

Acts 22