Atos 22
Bob Utley · You Can Understand the Bible
Atos 22:1
22:1 NASB, Peshitta "Brethren and fathers" "Men, brethren and fathers" NRSV, REB "Brothers and fathers" "My fellow Jews" "My brothers, my fathers" A Translator's Handbook on the Acts of the Apostles, by Newman and Nida says this phrase implies men of Paul's age and those older than he (cf. p. 419). However, I think this must be an idiom (Stephen used the same introductory statement in Acts 7:2) because Paul was over sixty by this point and this does not fit the age of the mob. There would have been some believers in this crowd. Possibly the term "the brothers" uniquely refers to them. However, Paul always tried to identify with his Jewish heritage (cf. Rom 9:1-5; Phil. 3:5). ▣ "defense" We get the English term "apology" from this Greek word (apologia). It means a legal verbal defense. This term is used several times in Acts related to Paul's trials (cf. Acts 25:16; 2 Tim. 4:16). It is also used of every believer being ready to express faith in Jesus (cf. 1 Pet. 3:15). SPECIAL TOPIC: PAUL'S LEGAL DEFENSE
Atos 22:2
22:2 "Hebrew dialect" This refers to Aramaic. All of the places in the Gospels where Jesus' actual words are recorded are in Aramaic. This was a cognate Semitic ANE language similar to ancient Hebrew. It was the language of the Persian Empire. The Jews learned it while under their control. For example, in Nehemiah 8, where Ezra read the Law of Moses in Hebrew, Levites had to interpret it into Aramaic for the people (cf. Neh. 8:7). ▣ "they became even more quiet" Paul's polite introduction, combined with his fluent Aramaic and the fact that many in this mob knew him or knew of him, caused an immediate, surprising calm. They wanted to hear what he had to say—a perfect preaching opportunity to the leaders of Judaism.
Atos 22:3-5
22:3 "I am a Jew, born in Tarsus" Paul is trying to identify himself with this Jewish crowd. He is asserting his Jewishness (cf. 2 Cor. 12:22; Phil. 3:5-6). He would have been considered a Greek-speaking Jew of the diaspora. The phrase "but brought up in this city" can refer grammatically either to (1) Tarsus or (2) Jerusalem. Contextually, Jerusalem is implied. If so, then Paul's training in Greek rhetoric must have occurred somewhere besides Tarsus. ▣ "educated under Gamaliel" This was a very respected rabbi (cf. Acts 5:34-40). He is quoted in the Mishnah several times. Paul was a student of (i.e., "at the feet of") the liberal rabbinical school of Hillel. This crowd would have been impressed by this statement. SPECIAL TOPIC: GAMALIEL ▣ "strictly according to the law of our fathers" This would imply that he was a Pharisee (cf. Acts 23:6; 26:5) and a zealous one at that (cf. Acts 22:4; Gal. 1:14; Phil. 3:6). The Pharisees were committed to stringent obedience to the Oral Traditions (i.e., Talmud), which interpreted the Old Testament. SPECIAL TOPIC: PHARISEES ▣ "zealous for God as you all are today" Paul acknowledges their enthusiasm and commitment. He was once like them! SPECIAL TOPIC: JEALOUSY/ZEAL (OT) 22:4 "I persecuted" Throughout Paul's ministry he looked back on these days with deep regret. He mentions this often (cf. Acts 9:1,13,21; 22:4,19; 26:10-11; Gal. 1:13,23; Phil. 3:6; 1 Tim. 1:13). Paul often refers to himself as "the least of the saints" because of these actions (cf. 1 Cor. 15:9; 2 Cor. 12:11; Eph. 3:8; 1 Tim. 1:15). ▣ "this Way" This was the earliest name for the Christian Church (cf. Acts 9:2; 19:9,23; 22:4; 28:14,22; see full note at Acts 9:2). It refers to Jesus as "the Way" (cf. John 14:6) biblical faith as a lifestyle (cf. Deut. 5:32-33; 31:29; Ps. 27:11; Isa. 35:8) a way of describing salvation (cf. Acts 16:17) SPECIAL TOPIC: THE PATH, THE WAY ▣ "to the death" Paul had some Christians put to death (cf. Acts 8:1,3; 26:10)! He was surely involved in Stephen's death (cf. Acts 7:58, 8:1). ▣ "binding and putting both men and women into prisons" The fact that Paul did this to women really shows the intensity of his persecutions. 22:5 Paul is sharing the circumstances that led up to his Damascus road conversion to faith in Jesus (cf. Acts 9). ▣ "the Council of the elders" This is literally "all the elders." Luke uses this same term for the Sanhedrin in Luke 22:66. This is not the normal term used of this official body of Jewish leaders in Jerusalem (Sanhedrin). It may have referred to a small administrative sub-committee. SPECIAL TOPIC: SANHEDRIN ▣ "I also received letters" F. F. Bruce, Paul: Apostle of the Heart Set Free, has an interesting discussion and documentation of the Sanhedrin's rights of extradition from surrounding countries (p. 72). For more historical information see I Macc. 15:21 and Falvius Josephus. ▣ "those who were there" This phrase implies that these were believing Jews who had fled the persecution in Jerusalem.
Atos 22:6-11
22:6 "about noontime" This is an added detail not found in Acts 9:3. 22:7 This is a repeat of Acts 9:4. NASB, NJB "Jesus the Nazarene" NKJV, NRSV, TEV, REB, Peshitta "Jesus of Nazareth" Paul shares his personal testimony three times in Acts 9:1-31; 26:4-18, but here and 26:9 are the only places where he uses this designation. Literally, this is "Jesus the Nazarene." This is a term of derision in Acts 24:5 but of prophecy in Matt. 2:23 it is possible that it is not a geographical designation, but a Messianic title from "branch" (cf. Isa. 11:1; 53:2) from the Hebrew word nēser (cf. Jer. 23:5; 33:15; Zech. 3:8; 6:12) SPECIAL TOPIC: JESUS THE NAZARENE ▣ "whom you are persecuting" See full note at Acts 9:4. 22:9 "but did not understand the voice" There is no contradiction between the accounts of Paul's conversion in Acts 9:7 and 22:9. The Greek grammar implies that his companions heard the sound, but did not understand the words. See Acts 9:7 for a fuller discussion. 22:10 "all that has been appointed for you" This is a PERFECT PASSIVE INDICATIVE. It reflects the words of Jesus to Ananias in Acts 9:15-16. Paul had a very specific and difficult mission to accomplish. In several ways Paul's vision and commission follow that of OT prophets (cf. Isaiah 6; Jeremiah 1; Ezekiel 2-3). 22:11 I think this was the cause of Paul's "thorn in the flesh." Some theories regarding Paul's thorn in the flesh are: early Church Fathers, Luther, and Calvin, say it was spiritual problems with his fallen nature (i.e., "in the flesh") Chrysostom says it was a problem with persons (cf. Num. 33:55; Jdgs. 2:3) some say it was epilepsy Sir William Ramsay says it was malaria I think it was ophthalmia, a common eye problem (compare Gal. 4:13-15 and 6:11) exacerbated or caused by this initial blindness on the Damascus road (cf. Acts 9, possibly an OT allusion in Josh. 23:13)
Atos 22:12-16
22:12 This is a much fuller description of Ananias than Acts 9:10. He was a lay person who apparently, like Paul, was devout by the standard of the Mosaic Law. This may imply he was also a Pharisee. Luke similarly describes Simeon, the one who saw Jesus in the temple as a child (cf. Luke 2:25). Luke also uses it of Jews of the diaspora who came to Jerusalem on Pentecost when the Spirit came with power (cf. Acts 2:5). Luke uses it a third time of the men who buried Stephen after his stoning (cf. Acts 8:2). Therefore, this term does not relate to a believer in Christ as much as a sincere follower of Judaism. He is called a "disciple" in Acts 9:10; therefore, he had become a believer. Yet, even though he was a Christian, he still had the respect of the Jewish community in Damascus. 22:13 Ananias' ministry to Paul shows us that there is no clear division of believers in the NT between clergy (special ordained group) and laity. Jesus' words were his authority to: lay hands (cf. Acts 9:12,17) on Paul and command healing (AORIST ACTIVE IMPERATIVE, Acts 22:13, See SPECIAL TOPIC: LAYING ON OF HANDS) reveal Jesus' will for Paul's ministry (Acts 22:15) tell Paul to be baptized (Paul may have baptized himself as Jews required of proselytes, AORIST MIDDLE IMPERATIVE, Acts 22:16) be the instrument of Paul being filled with the Spirit (cf. Acts 9:17) You can see Ananias' heart when he calls this vicious persecutor and murder (cf. Acts 9:13-14) "Brother Saul." 22:14 "The God of our fathers" This phrase was used to describe the Deity of Jewish worship. Paul wants to make clear that it was YHWH who contacted him and commissioned him through His Son, Jesus. Paul was not called by any other god than Judaism's God! SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "to know His will" YHWH's primary will is for humans is to know Jesus (cf. John 6:29,40). God's further will for Paul was to be the missionary Apostle to the Gentiles (cf. Acts 9:15; 22:15; 26:16). SPECIAL TOPIC: THE WILL OF GOD ▣ "to see the Righteous One" This is a Messianic title (cf. Ps. 45; 72; Acts 3:14; 7:52; 1 John 2:1). Paul would have the privilege of a personal revelation of the ascended, glorified, heavenly Jesus (as did Stephen, cf. Acts 7:55-56). The other Apostles never had this privilege! SPECIAL TOPIC: THE HOLY ONE SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE ▣ "and to hear an utterance from His mouth" This seems to refer to the voice from heaven in Acts 22:7-8 (i.e., Bat Kol, cf. Deut. 4:12; 1 Kgs. 19:12-13; Job 4:16; Jer. 25:30; Ezek. 1:25,28; Joel 3:16; Amos 1:2; Luke 3:22; 9:35; Acts 10:13,15) it could just as much refer to Acts 22:17-21 also possible that it refers to several special visions which Paul had throughout his ministry. See list at Acts 22:17-21. 22:15 "a witness. . .to all men" This is the marvelous truth that the gospel of Jesus Christ is for all men (cf. John 1:29; 3:16; 4:42; 12:47; Rom. 5:18; 2 Cor. 5:19; 1 Tim. 2:4; 4:10; Titus 2:11; 3:4; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2; 4:14). Not all will receive, not all may clearly hear, but all are included in God's love, Jesus' sacrifice, and Paul's preaching! This is the very truth that this mob rejected (cf. Acts 22:22). Paul purposefully does not use the word "Gentile" that Ananias passed on to him from Jesus (cf. Acts 9:15). Paul knew how explosive this derogatory term go'im (the nations or Gentiles) was to these ultra-conservative Jews. Their biases and racial arrogance had even robbed the OT prophets of their inclusive prophecies! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: RACISM ▣ "what you have seen and heard" This first VERB is a PERFECT ACTIVE INDICATIVE; the second is an AORIST ACTIVE INDICATIVE. Why they are different tenses is uncertain. They seem to be parallel. Paul will carry the memory of this personal encounter with the risen Christ throughout his life. He mentions it three times in Acts (cf. Acts 9:1-22; 22:3-16; 26:9-18). He probably gave his personal testimony in every synagogue. 22:16 "be baptized and wash away your sins" These are both AORIST MIDDLE IMPERATIVES. This is an OT allusion to the ceremonial ablutions (cf. Lev. 11:25,28,40; 13:6,34,56; 14:8-9; 15:5-13,21-22,27; 16:26,28; 17:15-16; Num. 8:7,21; 19:19; Deut. 23:11). It is used here as a symbol of our spiritual cleansing in Christ (cf. 1 Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22). Baptism was the opportunity for early Church's public profession of faith (i.e., "Jesus is Lord"). Notice that the MIDDLE VOICE refers to both baptism (AORIST MIDDLE IMPERATIVE) and cleansing (AORIST MIDDLE IMPERATIVE). Paul could not wash away his sins, but he could baptize himself (Jewish practice for proselytes). Often it is said that immersion is the only NT pattern (cf. Romans 6 and Colossians 2), but here baptism is linked to the imagery of washing (cf. Acts 2:38; 1 Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22). Theologically 1 Pet. 3:21 shows that it is a symbol, not a sacrament! Modern interpreters must be careful of basing too much on the MIDDLE or PASSIVE VOICE because these were merging into the PASSIVE form in Koine Greek. Paul is said to have been baptized (PASSIVE) in Acts 9:18. The mode of Paul's baptism is not the issue, but his baptism itself is (cf. Matt. 28:19)! SPECIAL TOPIC: BAPTISM SPECIAL TOPIC: THE WASHING OF REGENERATION ▣ "calling on His name" The name refers to "the Righteous One" of v. 14. The "name" is not a magical formula, but a public acknowledgment of Jesus' ownership and the beginning of a personal relationship with Him (AORIST MIDDLE PARTICIPLE used as an IMPERATIVE), which issues in a Christlike attitude and lifestyle. The early Church's baptismal formula as stated orally by the candidate was "Jesus is Lord" (cf. Rom. 10:9-13; 1 Cor. 1:2; 2 Tim. 2:22). The exact words or formula is not the key (sacramentalism), but the heart of the candidate (believe, receive). See note at Acts 2:38. SPECIAL TOPIC: Call On His Name SPECIAL TOPIC: The Name of the Lord (NT)
Atos 22:17-21
22:17-21 This is another example of Paul's special visions (cf. Acts 18:9-10; 23:11; 27:23-24). In this context it fits the prophecy of Acts 22:14. 22:17 "when I returned to Jerusalem" In Paul's testimony in both Acts 9 and here, it seems to imply that he returned to Jerusalem soon after his conversion, but Gal. 1:11-24 reveals a long period (up to three years) before Paul returned. See full note at Introduction to Acts 14, C. ▣ "fell into a trance" This same word occurs in Mark 5:42; 16:8; Luke 5:26; Acts 3:10, in the sense of "amazement," but here and Acts 10:10; 11:5, as "trance" (M. R. Vincent, Word Studies, vol. 1, p. 104). See my exegetical note at Acts 10:10. 22:18 Jesus speaks two AORIST ACTIVE IMPERATIVES to Paul: "make haste" and "get out." Jesus' warning is illustrated by the Hellenistic Jews' plot to kill Paul, recorded in Acts 9:29. 22:19 "Lord" The grammatical antecedent to this could be either "the God of our fathers" (Acts 22:14) or "the Righteous One" (Acts 22:14). The Jewish mob would have understood YHWH, but any believers present there would have understood Jesus. The transference is common in OT quotes used of Jesus in the NT. It is the ambiguity of "triune monotheism." SPECIAL TOPIC: Names for Deity, D. SPECIAL TOPIC: Lord (NT) SPECIAL TOPIC: Monotheism SPECIAL TOPIC: The Trinity ▣ "I used to imprison and beat" These are PERIPHRASTIC IMPERFECT ACTIVES, which denotes continued action in the past. See full note at Acts 22:4. ▣ "those who believed in You" See SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," "CALL UPON"? 22:20 See note at Acts 7:58-59 and 8:1. Paul describes his previous grievous acts of being involved in Stephen's death by using three PERIPHRASTIC IMPERFECT PARTICIPLES. He was standing there with the mob. He was consenting to the stoning. He was holding the cloaks of those stoning Stephen. (see SPECIAL TOPIC: STONE TO DEATH) Stephen's sermon and death had a profound influence on Paul. 22:21 "I will send you far away to the Gentiles" This is an obvious reference to Paul's missionary journeys and ultimately, witness before Roman governmental officials in Palestine and also in Rome before Caesar (cf. Acts 23:11). He knew this statement would inflame the crowd!
Atos 22:22-29
22:22 Their statement is idiomatic and has two parts. "take (PRESENT ACTIVE IMPERATIVE) from the earth such a man" (cf. Luke 23:18; Acts 21:36) "not fitting (IMPERFECT ACTIVE INDICATIVE) for him to live" (cf. Acts 25:24) Their racial and religious biases are revealed. All humans are historically and culturally conditioned. 22:23 "throwing off their clothes" "tore off their clothes" "throwing off their cloaks" "waving their clothes" NJB, REB "waving their cloaks" "cast off their robes" This tearing off and waving of clothes or the throwing of them into the air were OT signs of mourning over a blasphemy (Greek-English Lexicon, Louw and Nida, vol. 1, p. 213, cf. Acts 14:14). SPECIAL TOPIC: GRIEVING RITES ▣ "tossing dust into the air" Paul was lucky that there were no rocks available. Putting dust on one's head was a sign of mourning (cf. Josh. 7:6; 1 Sam. 4:12; 2 Sam. 1:2; Job 2:12), here mourning over blasphemy (cf. Isaiah 47; Lamentations 2; Micah 1:10). 22:24 "the commander" This is the word chiliarch (cf. Acts 22:27-29), which means a leader of 1000, as the term centurion (cf. Acts 22:25,26) implies a leader of 100. However, the numbers are relative. He was the officer in charge of the Roman garrison in Jerusalem. ▣ "the barracks" This refers to the Fortress Antonia, which overlooked and connected to the temple area. It was built in the Persian Period during Nehemiah's day (cf. Neh. 2:8; 7:2). Herod the Great renamed it after Marc Antony. During feast days Jerusalem swelled to three times its normal population. The Romans moved large numbers of troops from Caesarea by the Sea into the Fortress Antonia for security purposes. ▣ "examined by scourging" This implies "beat the information out of him." Scourging was a cruel form of torture. Many died from it. It was much more severe than Jewish flogging or Roman beating with rods. A leather whip with pieces of metal, stone or bones sewn into the strands was used to whip prisoners. SPECIAL TOPIC: SCOURGED 22:25 "stretched him out" Usually the victims were bent over and bound to a low post for the scourging to be performed. ▣ "Is it lawful" These soldiers were about to transgress their own law in several points: a Roman citizen could not be bound (cf. Acts 21:33 and 22:29) a Roman citizen could not be scourged (cf. Livy, History 10:9:4; Cicero, Pro Rabirio 4:12-13) Paul had not been tried and found guilty (cf. Acts 16:37) 22:27 "are you a Roman" The "you" is emphasized. This Roman officer could not believe Paul was a Roman citizen. 22:28 "I acquired this citizenship with a large sum of money" There were three ways to be a Roman citizen: by birth given for special service to the state purchased (Dio Cassius, Rom. Hist. 60:17:5-6) This soldier's name implies that he purchased his citizenship under Claudius and that he was a Greek (Claudius Lysias, cf. Acts 23:26). Claudius' wife, Messaline, often sold Roman citizenships for large sums of money.
Atos 22:30
22:30 "he. . .ordered. . .the chief priests and all the Council to assemble" This shows the Roman power. The Sanhedrin was forced to meet, possibly in the Fortress Antonio. This seems to be an unofficial, informal meeting. Paul had to face the local charges but in a Roman setting. SPECIAL TOPIC: SANHEDRIN