Acts 22:1–21 Paul’s Defense Before the Crowd
Quick Summary
Acts 22:1–21 records Paul's speech to the Jerusalem crowd after his arrest. Speaking in Hebrew, Paul recounts his background as a devout Jew trained under Gamaliel who persecuted Christians. He describes his encounter with the risen Jesus on the Damascus road, his blindness and healing through Ananias, and his commission to preach to the Gentiles. The crowd listens quietly until Paul mentions being sent to the Gentiles, at which point they erupt in renewed violence, demanding his death. The passage shows Paul's attempt to connect with his Jewish audience by emphasizing his credentials and conversion, yet the mention of Gentile mission proves too offensive.
Introduction
Paul has been rescued from a lynch mob by Roman soldiers. Now, bound in chains and standing on the fortress steps, he asks permission to speak. The tribune, assuming Paul is an Egyptian revolutionary, is surprised to hear him speak Greek. When Paul reveals he is a Jew from Tarsus, the commander allows him to address the crowd.
Paul speaks in Hebrew (or Aramaic), immediately capturing the crowd's attention. They fall silent, eager to hear one of their own.
What follows is Paul's testimony—a personal account of his transformation from persecutor to apostle. He emphasizes his Jewish credentials, his zeal for God, and his dramatic encounter with Jesus. He does not argue theology or debate Scripture. He simply tells his story.
The speech is strategic. Paul knows his audience. He highlights what connects them: devotion to the law, concern for God's honor, and Jewish identity. For a time, it works. The crowd listens. But when Paul mentions his call to the Gentiles, the connection shatters. The crowd erupts again, and Paul is pulled away.
Verse by Verse Breakdown of Acts 22:1–21 and Commentary
Acts 22:1–2
"'Brothers and fathers, listen to the defense that I now make before you.' When they heard him addressing them in Hebrew, they became even more quiet."
Paul begins respectfully: "Brothers and fathers." This acknowledges the crowd as fellow Jews and honors the elders among them.
He speaks in Hebrew, the language of their shared heritage. Luke notes that this produces even greater silence. Language matters. By speaking Hebrew, Paul signals that he is one of them, not a Hellenized Jew who has abandoned his roots.
The crowd's quiet is temporary, but it gives Paul an opportunity to present his case.
Acts 22:3
"'I am a Jew, born in Tarsus in Cilicia, but brought up in this city at the feet of Gamaliel, educated strictly according to our ancestral law, being zealous for God, just as all of you are today.'"
Paul establishes his credentials. He is a Jew, born in Tarsus but raised in Jerusalem. This combination is significant. Tarsus was a major city, but Jerusalem was the center of Jewish life. Paul was not a provincial outsider. He was educated in the heart of Judaism.
He studied under Gamaliel, one of the most respected teachers of the law. This is prestigious. Gamaliel was known for wisdom and moderation (Acts 5:34-39).
Paul describes himself as zealous for God, "just as all of you are today." This is both affirmation and subtle critique. Paul understands their zeal because he once shared it. But zeal must be guided by truth.
Acts 22:4–5
"'I persecuted this Way up to the point of death by binding both men and women and putting them in prison, as 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 went there in order to bind those who were there and to bring them back to Jerusalem for punishment.'"
Paul does not hide his past. He was a persecutor of the Way. He arrested men and women, delivered them to prison, and sought their punishment.
The high priest and council can confirm this. Paul is not inventing his credentials. His opposition to Christianity was public and fierce.
He went to Damascus with official authorization to arrest believers and bring them back for trial. This was not casual hostility. It was organized, legal persecution.
By emphasizing this, Paul makes a point: if anyone had reason to reject Jesus, it was him. His conversion was not the result of sympathy for Christianity. It was the result of an encounter with the risen Christ.
Acts 22:6–11
"'While I was on my way and approaching Damascus, about noon a great light from heaven suddenly shone about me. I fell to the ground and heard a voice saying to me, "Saul, Saul, why are you persecuting me?" I answered, "Who are you, Lord?" Then he said to me, "I am Jesus of Nazareth whom you are persecuting." Now those who were with me saw the light but did not hear the voice of the one who was speaking to me. I asked, "What am I to do, Lord?" The Lord said to me, "Get up and go to Damascus; there you will be told everything that has been assigned to you to do." Since I could not see because of the brightness of that light, those who were with me took my hand and led me to Damascus.'"
Paul recounts the Damascus road experience (previously narrated in Acts 9:1-19). The details emphasize the supernatural nature of the event.
A great light from heaven appeared at noon—the brightest time of day, when natural light is strongest. This light outshone the sun.
Paul heard a voice: "Saul, Saul, why are you persecuting me?" The repetition of his name conveys personal address and urgency.
Paul asked, "Who are you, Lord?" The answer is decisive: "I am Jesus of Nazareth whom you are persecuting."
This is the hinge of Paul's testimony. Jesus is alive. The one Paul thought was a dead blasphemer is the risen Lord. By persecuting Christians, Paul was persecuting Jesus himself.
Paul's companions saw the light but did not hear the voice. This detail confirms the event was real, not hallucination, while also showing that the revelation was directed specifically to Paul.
Blinded by the light, Paul was led into Damascus. His physical blindness symbolizes his spiritual state—zealous but unseeing.
Acts 22:12–13
"'A certain Ananias, who was a devout man according to the law and well spoken of by all the Jews living there, came to me; and standing beside me, he said, "Brother Saul, regain your sight!" In that very hour I regained my sight and saw him.'"
Paul introduces Ananias carefully. He describes him as "devout according to the law" and "well spoken of by all the Jews." This is important. Ananias was not a radical or outsider. He was a respected, law-observant Jew.
Ananias addressed Paul as "Brother Saul" and commanded him to regain his sight. Immediately, Paul could see.
This healing authenticates the encounter. Paul's blindness was real. His healing was instantaneous and complete.
Acts 22:14–15
"'Then he said, "The God of our ancestors has chosen you to know his will, to see the Righteous One and to hear his own voice; for you will be his witness to all the world of what you have seen and heard."'"
Ananias delivers God's commission. Paul has been chosen "to know his will." This was not self-appointment. God selected him.
Paul was chosen "to see the Righteous One." This title for Jesus connects him to Old Testament expectation. The Messiah is the righteous servant of God.
Paul would be a witness "to all the world." The scope is universal. This mission extends beyond Israel.
The phrase "to all the world" subtly prepares the crowd for what Paul will say later about the Gentiles. But at this point, the language is still general enough to avoid offense.
Acts 22:16
"'And now why do you delay? Get up, be baptized, and have your sins washed away, calling on his name.'"
Ananias urges Paul to be baptized. Baptism signifies repentance, cleansing, and identification with Jesus.
The phrase "calling on his name" means invoking Jesus as Lord. Baptism is not magic. It is an act of faith and obedience, a public declaration of allegiance to Christ.
Acts 22:17–18
"'After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance and saw Jesus saying to me, "Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me."'"
Paul describes a later experience. After returning to Jerusalem, he prayed in the temple—the very place where he now stands under arrest. There, in a trance, he saw Jesus again.
Jesus warned him: "Get out of Jerusalem quickly, because they will not accept your testimony."
This is ironic. Paul, the zealous Jew, expected his fellow Jews to embrace his message. But Jesus knew they would not. Even now, as Paul speaks, the prophecy is being fulfilled.
Acts 22:19–20
"'And I said, "Lord, they themselves know that in every synagogue I imprisoned and beat those who believed in you. And while the blood of your witness Stephen was shed, I myself was standing by, approving and keeping the coats of those who killed him."'"
Paul argues with Jesus. He believes his testimony should carry weight precisely because of his past. Who better to convince Jews than a former persecutor?
He mentions Stephen, the first martyr. Paul was present at Stephen's death, approving and guarding the coats of those who stoned him (Acts 7:58–8:1).
Paul's logic is clear: if he, a persecutor who consented to Stephen's murder, has become a follower of Jesus, surely others will listen.
But Jesus knows better. Paul's past will not convince them. It will offend them.
Acts 22:21
"'Then he said to me, "Go, for I will send you far away to the Gentiles."'"
Jesus delivers the decisive word: "Go, for I will send you far away to the Gentiles."
This is Paul's commission. He is called not primarily to Israel but to the nations. The mission that began in Jerusalem will extend to the ends of the earth.
For Paul, this command settled the matter. He went to the Gentiles because Jesus sent him.
For the crowd, this is intolerable. The very mention of Gentiles provokes fury.
Acts 22:1–21 Meaning for Today
Acts 22:1–21 offers important lessons about testimony, calling, and the offense of the gospel.
First, personal testimony is powerful. Paul did not argue theology. He told his story. Believers today should be able to articulate how they came to faith. Stories connect in ways arguments cannot.
Second, credentials can create connection but cannot guarantee acceptance. Paul's background as a student of Gamaliel and a persecutor of the church should have made his testimony compelling. Yet the crowd rejected it. The church should not assume that respectable credentials will make the gospel palatable.
Third, God's call can redirect our lives completely. Paul went from persecutor to apostle. His encounter with Jesus transformed everything. Conversion is not just forgiveness. It is reorientation.
Fourth, the inclusion of Gentiles remains offensive to some. Paul's mention of being sent to the Gentiles enraged the crowd. Even today, the gospel's claim that all people—regardless of ethnicity, status, or background—are equal before God can provoke hostility from those who prefer exclusivity.
Fifth, obedience to God's call may mean facing rejection from one's own people. Paul loved his fellow Jews and longed for their salvation (Romans 9:1-3). Yet his mission to the Gentiles made him a traitor in their eyes. Believers may face rejection from family, community, or culture when following Jesus.
Finally, Jesus knows the hearts of people better than we do. Paul thought his testimony would convince Jerusalem. Jesus knew it would not. The church should trust God's wisdom over its own assessment of effectiveness.
Acts 22:1–21 shows Paul bearing witness faithfully, even when the outcome is rejection and renewed violence. His testimony remains a model of clarity, humility, and courage.
Works Consulted
Bruce, F. F. The Book of the Acts. New International Commentary on the New Testament. Eerdmans.
Dunn, James D. G. The Acts of the Apostles. Epworth Commentaries.
Johnson, Luke Timothy. The Acts of the Apostles. Sacra Pagina. Liturgical Press.
Keener, Craig S. Acts: An Exegetical Commentary, Vol. 4. Baker Academic.
New Revised Standard Version Bible.
See Also
Acts 21:27-36 Paul's Arrest in the Temple
