Acts Chapter 22

Paul’s Jerusalem Sermon

A. The sermon to the crowd in Jerusalem

1. (Acts 22:1–2) Paul begins his message to the mob.

“Brethren and fathers, hear my defense before you now.” And when they heard that he spoke to them in the Hebrew language, they kept all the more silent. Then he said:

Paul begins his defense by addressing the crowd respectfully, calling them brethren and fathers. This was the same way Stephen began his speech before the Sanhedrin in Acts 7:2, saying, “Men and brethren and fathers, listen.” By using this form of address, Paul acknowledges his shared heritage with them, appealing to common ground rather than beginning with confrontation.

The word “defense” here is significant. The Greek word is apologia, from which we derive our English word apology. It does not mean “saying sorry” but rather a formal defense of one’s beliefs, life, or actions. Paul was not pleading for his life in a desperate sense, but giving a reasoned testimony of how God had worked in his life and called him to service. This aligns with 1 Peter 3:15, which later exhorts believers to always be ready to give a defense (apologia) to everyone who asks a reason for the hope within us.

When the crowd realized Paul was speaking in Hebrew (likely Aramaic, the common language of the Jewish people), they grew silent. This detail is important: moments earlier, this very crowd had been in a violent uproar, attempting to kill Paul under the false accusation that he had defiled the temple. Yet as soon as Paul began to speak to them in their mother tongue, their hostility paused. Speaking their language showed respect and cultural solidarity, removing one barrier so that they would at least listen before reacting again.

This illustrates the wisdom of Paul’s approach. Though under Roman guard and falsely accused, he remained calm and chose his words carefully. He did not cry out in panic or anger but respectfully appealed for a hearing. His demeanor itself was a testimony of Christlike composure in the face of persecution.

2. (Acts 22:3) Paul tells of his Jewish upbringing and background.

“I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, taught according to the strictness of our fathers’ law, and was zealous toward God as you all are today.”

Paul immediately establishes his Jewish identity. He was not a foreigner or Gentile intruder but a Jew, born in Tarsus of Cilicia. Though his birthplace was outside the land of Israel, he emphasized that he was brought up in Jerusalem itself, educated in its holy city under one of the most respected teachers of his day, Gamaliel. Acts 5:34 introduces Gamaliel as a Pharisee, a teacher of the law held in high esteem by all the people. By naming him, Paul reminds the crowd of his credibility, since Gamaliel was widely honored.

He describes his training as being “according to the strictness of our fathers’ law.” Elsewhere Paul explains, “circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee” (Philippians 3:5). Paul’s background was not one of laxity but of rigorous observance. He had lived with precision, keeping every tradition of the fathers to the finest detail.

Paul also points to his zeal for God, saying, “and was zealous toward God as you all are today.” This statement demonstrates his remarkable tact. Though the mob had just tried to kill him, Paul does not hurl insults or condemnation. Instead, he acknowledges their zeal for God, even if it was misguided. This approach echoes his later words in Romans 10:2, “For I bear them witness that they have a zeal for God, but not according to knowledge.”

This was a strategic and pastoral choice. Paul highlighted the best possible quality of his hearers, granting them the dignity of their zeal, while simultaneously preparing to explain how that same zeal had once driven him to persecute Christians. By doing so, he set the stage for demonstrating that his conversion was not a betrayal of Judaism, but the natural fulfillment of it through Jesus Christ, the promised Messiah.

Paul’s testimony here follows a pattern seen throughout the New Testament. Luke records Paul’s conversion in Acts 9. Then Paul himself retells his story multiple times, each with a different emphasis: in Acts 22, as here, he speaks to persuade Jews; in Acts 26, he adapts his account to persuade Gentiles; in Philippians 3, he reflects on his past for theological teaching; and in 1 Timothy 1, he recalls it to give encouragement to believers. His life story became a powerful apologetic, used differently depending on his audience and purpose.

3. (Acts 22:4–5) Paul tells how he persecuted Christians.

“I persecuted this Way to the death, binding and delivering into prisons both men and women, as also the high priest bears me witness, and all the council of the elders, from whom I also received letters to the brethren, and went to Damascus to bring in chains even those who were there to Jerusalem to be punished.”

Paul now explains the depth of his former zeal by recounting his violent persecution of the church. He describes how he hunted down believers who followed “the Way.” This title for the Christian movement appears several times in Acts (Acts 9:2, Acts 19:9, Acts 24:14), emphasizing that Christianity was not seen as a separate religion but as the true fulfillment of God’s way of salvation. By saying “I persecuted this Way to the death” Paul reveals his ruthless opposition to Christ in the early days. He did not merely harass Christians—he consented to their execution, as seen in the stoning of Stephen (Acts 7:58, Acts 8:1). His statement would have struck the crowd: the very man they accused of betraying Judaism had once been even more zealous for its defense than they were.

Paul further explains that he dragged believers off to prison, sparing neither men nor women. His cruelty was comprehensive. Luke confirms this earlier in Acts 8:3: “As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.” Unlike many who might hesitate to mistreat women, Paul’s zeal knew no such restraint. His actions demonstrated his blind hatred for the followers of Jesus.

Importantly, Paul points out that he did this under the official authority of the high priest and the council of elders, even carrying letters that granted him the power to pursue Christians beyond Judea. He was not acting as a rogue extremist but as an authorized agent of Judaism’s highest authorities. His persecution even extended to Damascus, far from Jerusalem, proving his relentless determination.

In essence, Paul tells the mob: “I understand you, because I once stood where you stand. I too opposed Christ with all my energy. I too considered Christians a threat that must be crushed. I understand your rage because it once consumed me.” Even after twenty years as a Christian, Paul could recall vividly the depths from which the Lord had saved him. His words highlight both his solidarity with his hearers and the radical transformation that only Christ could bring.

4. (Acts 22:6–11) Paul describes his supernatural experience on the way to Damascus.

“Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ So I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me. So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you to do.’ And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus.”

Paul recounts the pivotal moment of his conversion. At midday, when the sun was brightest, a greater light from heaven suddenly shone around him. This divine light overpowered the noonday sun, symbolizing the glory of Christ that eclipses all earthly brightness. This heavenly interruption brought the persecutor to his knees. Paul fell to the ground and heard the voice of the risen Lord asking, “Saul, Saul, why are you persecuting Me?” Notice how Jesus identifies Himself so personally with His people: to persecute Christians is to persecute Christ Himself (compare with Matthew 25:40, “inasmuch as you did it to one of the least of these My brethren, you did it to Me”).

Paul responded, “Who are You, Lord?” This question was both trembling and sincere. Though blinded by the light, Paul was more blind spiritually than physically. He had imagined himself fighting for God, but suddenly he realized he had been fighting against Him. The voice revealed, “I am Jesus of Nazareth, whom you are persecuting.” This declaration would have struck Paul deeply. He had regarded Jesus as a blasphemer who died a shameful death, yet now the crucified One was revealed in heavenly glory. Paul’s entire worldview was shattered in an instant.

Those who traveled with Paul saw the light and were afraid, but they did not comprehend the voice of Christ. The call was personal, directed specifically to Paul, reminding us that salvation is always an individual matter. At that moment Paul, trembling and broken, asked the only question a truly repentant heart can ask: “What shall I do, Lord?” The Lord responded with authority and grace: “Arise and go into Damascus, and there you will be told all things which are appointed for you to do.” Paul was not simply rescued from judgment, but appointed to a new mission.

The glory of Christ’s light blinded Paul’s physical eyes, forcing him to be led by the hand into Damascus. His outward blindness mirrored his inward spiritual condition. But this temporary loss of sight humbled him and prepared him for true vision—the recognition of Jesus as Lord and Messiah. Once a proud persecutor, Paul entered Damascus as a helpless man, dependent on others, awaiting the command of the very Lord he had once hated.

This section powerfully illustrates the nature of conversion. Salvation is not the product of human reasoning or gradual moral improvement; it is the supernatural work of God’s grace that breaks through spiritual blindness and reveals Christ in His glory. Just as Paul was brought low before being raised up, so must every sinner be humbled before the cross of Christ before receiving new life.

5. (Acts 22:12–16) Paul describes his response to the supernatural experience in Damascus.

“Then a certain Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, came to me; and he stood and said to me, ‘Brother Saul, receive your sight.’ And at that same hour I looked up at him. Then he said, ‘The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. For you will be His witness to all men of what you have seen and heard. And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.’”

Paul continues his testimony by introducing the role of Ananias. He describes him as “a devout man according to the law, having a good testimony with all the Jews who dwelt there.” This was significant because Paul was speaking to a Jewish mob that accused him of betraying his heritage. By highlighting Ananias’s reputation as a faithful, law-observant Jew, Paul reinforced that his Christian faith was not rooted in rebellion against Judaism, but in fulfillment of the promises given to Israel.

Ananias greeted Paul warmly, calling him “Brother Saul.” This title reflects both acceptance and fellowship. Paul, who had once been the terror of the Christian community, was received into that very community as a brother. At Ananias’s word, Paul’s sight was restored. This physical restoration symbolized the deeper spiritual sight he had now received. His blindness, caused by the heavenly light of Christ, was removed at the moment he received the message of grace.

Ananias then declared, “The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth.” These words summarize the divine purpose for Paul’s life. First, he was chosen to know God’s will—a reminder that salvation and calling originate in God’s sovereign choice, not in man’s merit. Second, he was chosen to see “the Just One”—a title for Jesus that emphasizes His perfect righteousness (compare Acts 3:14, “the Holy One and the Just”). Third, he was chosen to hear the voice of His mouth—indicating personal revelation and the authority of Christ’s word.

Ananias continued, “For you will be His witness to all men of what you have seen and heard.” Paul’s mission would be to bear witness of Christ before both Jews and Gentiles, kings and commoners. His testimony was not about himself, but about the risen Lord whom he had encountered. This commission foreshadowed his entire ministry, summarized in Acts 9:15 where the Lord said of Paul, “He is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel.”

Finally, Ananias exhorted Paul: “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.” The call to baptism was not a command that water itself would cleanse sins, but rather an outward demonstration of inward repentance and faith in Christ. The true cleansing is found in “calling on the name of the Lord.” This echoes Romans 10:13: “For whoever calls on the name of the Lord shall be saved.” Baptism here symbolized the washing away of sins that had already been forgiven through faith in Christ. Ananias’s urgency—“why are you waiting?”—underscores the truth that once Christ is revealed, there is no reason to delay obedience.

6. (Acts 22:17–18) Jesus speaks to Paul in a trance at the temple in Jerusalem.

“Now it happened, when I returned to Jerusalem and was praying in the temple, that I was in a trance and saw Him saying to me, ‘Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.’”

Paul then recounts an experience from his early Christian years, approximately two or three years after his conversion. He emphasizes that even as a follower of Christ, he still valued Jewish customs and went up to the temple to pray. This detail was important for his Jewish audience to hear—Paul was not a man who despised the temple or sought to overturn its place in Jewish life. Instead, he continued to respect the place of prayer, showing that his faith in Jesus was not an abandonment of Jewish heritage but its true fulfillment.

While in the temple, Paul fell into a trance and saw a vision of the Lord Jesus. This was not a product of his imagination, but a divine encounter in which the risen Christ spoke directly to him. The Lord commanded him: “Make haste and get out of Jerusalem quickly, for they will not receive your testimony concerning Me.” This must have been startling for Paul, who likely thought of himself as the most qualified person to reach the Jews. Who better than a former Pharisee, trained under Gamaliel, who once persecuted Christians with zeal? Yet the Lord made it clear: the Jews would not receive his testimony.

This is a reminder of the sovereignty of God in directing His servants. Human logic might have convinced Paul that Jerusalem was his greatest mission field, but God’s wisdom saw otherwise. Just as Jesus had said in John 4:44, “For Jesus Himself testified that a prophet has no honor in his own country,” Paul’s ministry would be more fruitful elsewhere. The Lord even told him to “make haste”—indicating the urgency of obeying God’s redirection. Paul’s call was not to argue with God about where he thought he was best suited, but to yield to the Lord’s command and follow His appointed mission.

7. (Acts 22:19–20) Paul answers Jesus.

“So I said, ‘Lord, they know that in every synagogue I imprisoned and beat those who believe on You. And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him.’”

In this portion of the vision, Paul responds to Jesus with what appears to be a gentle objection. His reasoning is straightforward: his past as a persecutor of Christians would surely make his testimony powerful and persuasive to the Jews. He argued, “Lord, they know that in every synagogue I imprisoned and beat those who believe on You.” Paul thought his history of being the fiercest opponent of the church would give credibility to his witness. If anyone could prove the truth of Christ’s resurrection, it would be the one who once sought to destroy His followers.

Paul even references his role in the death of Stephen: “And when the blood of Your martyr Stephen was shed, I also was standing by consenting to his death, and guarding the clothes of those who were killing him.” This recalls Acts 7:58–8:1, where Luke records that Paul, then Saul, consented to Stephen’s execution and kept the garments of those casting stones. To Paul, this seemed to establish him as the perfect candidate to reach the Jews—he had been one of them, fully committed to eradicating the Christian movement. His argument to the Lord was, “If anyone understands their mindset, it is me. If anyone can reach them, surely it is I.”

Yet this reasoning reflects a common human perspective: we assume our past experiences uniquely qualify us for the mission we desire. Paul thought his testimony would naturally break through Jewish resistance. However, God’s calling is not grounded in our reasoning but in His sovereign choice. What seems most logical to us is not always God’s plan. Paul had to learn that his zeal for the salvation of Israel, though noble, could not dictate his calling. As Romans 11:25–26 later affirms, Israel’s national conversion will come in God’s timing, not Paul’s strategy.

8. (Acts 22:21) Jesus replies to Paul’s response.

“Then He said to me, ‘Depart, for I will send you far from here to the Gentiles.’”

Jesus does not agree with Paul’s reasoning. Instead, He gives a clear and firm command: “Depart.” Paul’s idea of staying in Jerusalem to persuade his fellow Jews was not God’s plan. The Lord knew the hearts of the people and knew they would not receive Paul’s testimony. Instead, Paul’s ministry would be elsewhere. For his safety and for the advancement of the gospel, Jesus told him to leave Jerusalem quickly.

Jesus then reminded Paul of his divine calling: “For I will send you far from here to the Gentiles.” This was not new information, for at the time of his conversion the Lord had already declared, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (Acts 9:15). Yet Paul needed the reminder because his heart longed for the salvation of his people. His desire for Israel’s conversion is seen throughout his letters, most clearly in Romans 9:3 where he says, “For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh.”

Nevertheless, God’s plan was larger than Paul’s personal desires. Jesus Himself directed him to the Gentiles, making it clear that this mission was not Paul’s idea but God’s sovereign will. This point was crucial for the Jewish crowd listening to him in Acts 22. Many of them viewed Paul as a traitor to his people, too friendly with Gentiles. By recounting this vision, Paul made it plain that his outreach to the nations was not betrayal, but obedience. He was simply following the commission of the risen Lord.

This moment highlights an important truth: God is sovereign over His mission. He chooses His servants, defines their field of labor, and directs their steps. Paul’s example reminds us that obedience to Christ may sometimes conflict with our own reasoning or desires, but God’s wisdom is always perfect.

9. (Acts 22:22–23) The crowd riots in response to Paul’s message.

“And they listened to him until this word, and then they raised their voices and said, ‘Away with such a fellow from the earth, for he is not fit to live!’ Then, as they cried out and tore off their clothes and threw dust into the air.”

The crowd listened to Paul’s testimony with rapt attention—up to a point. They heard his account of his upbringing, his zeal, his persecution of the church, his dramatic encounter with Christ, his restoration through Ananias, and even his vision in the temple. Yet the moment Paul spoke of being sent by Jesus to the Gentiles, the mob erupted in uncontrollable rage. The text says, “they listened to him until this word.” That one word, Gentiles (Acts 22:21), was enough to undo the calm and silence that had settled over them.

This reaction highlights the deep prejudice and exclusivism that permeated first-century Judaism. These Jews did not object to the idea of Gentiles converting to Judaism, for proselytes were welcomed if they adopted the law and rituals. What they could not tolerate was the idea that Gentiles could come to God on equal footing with Jews—apart from circumcision, apart from the law, apart from becoming Jewish first. Paul’s message, which reflected the gospel of Jesus Christ, was that Jew and Gentile alike must come to God in the same way, through faith in Jesus Christ alone. This was scandalous to their pride.

The message of the gospel is that there is only one door of salvation, and that door is Jesus Christ. As He declared in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.” Whether Jew or Gentile, rich or poor, slave or free, every sinner must come on the same terms—by grace through faith in Christ. Paul himself would later write in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” This truth, glorious to believers, was intolerable to the prideful Jewish leaders who thought their heritage gave them superiority before God.

The mob shouted, “Away with such a fellow from the earth, for he is not fit to live!” Their hatred was not over Paul’s crimes (for he had committed none), but over the grace of God extended to those they despised. Their violent response—tearing their clothes and throwing dust into the air—was an outward display of rage, much like their fathers had done when Stephen proclaimed Christ before the council (Acts 7:57). Their anger demonstrates how sin hardens the heart against God’s truth, leading men to despise grace rather than rejoice in it.

It is worth noting that while this mob expressed their hatred through open violence, there is another, more subtle way of rejecting God’s plan of salvation. Many today do not riot at the mention of grace to all, but they express the same rejection through indifference. By refusing to share the gospel, by remaining silent when Christ should be proclaimed, believers can echo the crowd’s cry in their own way, as if saying, “Away with such a message.” The church must beware of this quiet but deadly form of neglect, for indifference to the lost is itself a denial of the gospel’s power.

Paul in Roman Custody

1. (Acts 22:24) The commander demands an explanation of the riot.

“The commander ordered him to be brought into the barracks, and said that he should be examined under scourging, so that he might know why they shouted so against him.”

After the uproar, the Roman commander, confused by the chaos, ordered Paul to be taken into the barracks. To the commander, the events unfolding before him were strange. He had seen Paul calmly and passionately address the crowd in a language he did not understand. He had watched the crowd listen silently and attentively, only to suddenly erupt into violent rage. To a Roman officer, the cause of this riot seemed nonsensical, especially once it was explained that the mob rioted over Paul’s claim that God had sent him to the Gentiles. To the commander, who was himself a Gentile, such hatred must have seemed both absurd and offensive.

From this point forward in Acts, Paul remains under Roman custody. While this marks the end of his freedom as a traveler and missionary, it does not mark the end of his ministry. In fact, his imprisonment becomes a platform for new opportunities of witness. He will bear testimony before rulers, governors, and even Caesar himself. What seemed like a restriction was actually part of God’s sovereign plan to carry Paul’s witness from Jerusalem to Rome.

The commander, still not understanding the cause of the uproar, resolved to extract the truth by force. He ordered Paul to be “examined under scourging.” This was not the same as a Jewish flogging with rods or whips, which Paul had already endured multiple times (2 Corinthians 11:24–25). Instead, it referred to the Roman scourge, the dreaded flagellum. This brutal instrument was a whip made of leather cords embedded with pieces of bone, metal, or lead. The victim’s back would be stripped bare and beaten until flesh was torn apart, often leaving men crippled or dead.

This was not a judicial sentence but an investigative method. The Romans used scourging as a way to force confessions, believing that extreme pain would compel honesty. Yet this practice was reserved only for slaves and non-citizens. For Roman citizens, such treatment was forbidden by law. Paul, though beaten with rods in the past, had never been subjected to the flagellum, and now he was about to face this brutal ordeal—until he spoke up with a crucial fact about his identity.

2. (Acts 22:25–26) Paul reveals his Roman citizenship.

“And as they bound him with thongs, Paul said to the centurion who stood by, ‘Is it lawful for you to scourge a man who is a Roman, and uncondemned?’ When the centurion heard that, he went and told the commander, saying, ‘Take care what you do, for this man is a Roman.’”

As Paul was tied with leather thongs, his hands fastened around a wooden pole and his back exposed, he faced the terrifying prospect of scourging. The Roman guards were preparing him for a beating that would not stop until he confessed to whatever crime they suspected. At that moment, Paul calmly asked the centurion a question: “Is it lawful for you to scourge a man who is a Roman, and uncondemned?” This question instantly changed the situation.

Paul revealed his Roman citizenship strategically, and at just the right moment. According to Roman law, it was a crime to scourge a citizen without a trial. In fact, it was illegal even to bind a Roman citizen without due process. The very act of fastening Paul with thongs was already a violation of his rights, for he had been bound earlier in Acts 21:33 as well. By raising the issue, Paul forced the centurion to recognize the seriousness of what was about to happen.

The reaction was immediate. The centurion rushed to the commander and warned, “Take care what you do, for this man is a Roman.” To mistreat a Roman citizen could bring severe punishment upon the soldiers themselves. The empire valued the rights of citizenship so highly that even those suspected of treason were granted the privilege of trial. This moment demonstrates God’s providential use of Paul’s Roman citizenship. Though Paul’s greatest identity was in Christ, his earthly citizenship provided him with legal protection that God would use to further his mission.

This episode reminds believers of two truths. First, God is sovereign over every detail of our lives, including our birth, nationality, and legal rights. Paul did not earn his citizenship; he was born into it. Yet God used this fact at critical moments to preserve his servant and advance the gospel. Second, it shows the wisdom of using lawful rights when necessary, not for selfish ends, but for the sake of gospel ministry. Paul did not boast in his citizenship for personal pride; he invoked it to protect his mission so that he could continue to proclaim Christ.

3. (Acts 22:27–29) The commander questions Paul about his citizenship.

“Then the commander came and said to him, ‘Tell me, are you a Roman?’ He said, ‘Yes.’ The commander answered, ‘With a large sum I obtained this citizenship.’ And Paul said, ‘But I was born a citizen.’ Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him.”

When Paul revealed his Roman citizenship, the commander immediately came to him and asked directly, “Tell me, are you a Roman?” This simple question carried enormous weight. The penalty for falsely claiming Roman citizenship was severe, often punishable by death. Because of this, people rarely lied about such a matter. Roman law considered the rights of citizenship sacred and strongly defended them. Thus, a verbal claim was ordinarily accepted at face value without the need for documentation. Ancient sources confirm this practice; Epictetus, for example, records that those caught falsely claiming citizenship faced execution. Paul’s affirmation, “Yes,” was therefore sufficient to halt the impending scourging.

The commander then explained, “With a large sum I obtained this citizenship.” This reveals two things. First, it suggests that Roman citizenship, while highly prized, could be secured through bribes, particularly during the reign of corrupt emperors such as Claudius. While citizenship was ordinarily conferred as a reward for military service, political loyalty, or distinguished acts, by Paul’s time it was sometimes obtained illegitimately for money. Second, the commander’s remark reflects his surprise. Looking at Paul, bruised and bloodied from mistreatment, he could hardly imagine that such a man was a citizen of Rome. He himself had paid dearly for the privilege, but here was Paul, appearing outwardly poor, who nonetheless claimed this great honor.

Paul replied with words that carried even greater authority: “But I was born a citizen.” Unlike the commander, who had purchased his status, Paul’s Roman citizenship was inherited. This meant that Paul belonged to a family recognized by Rome for its loyalty or service, likely through the deeds of his father or grandfather in Cilicia. Though Scripture does not tell us how Paul’s family received citizenship, historians suggest it was granted as a reward for valuable service rendered to Rome. This made Paul a rare figure in the ancient world: a devout, educated Jew with all the rights of a Roman citizen. Such a combination of Jewish heritage and Roman status uniquely positioned him as God’s chosen instrument to bear the gospel before both Jews and Gentiles, kings and rulers (Acts 9:15).

The effect of Paul’s statement was immediate. Luke records, “Then immediately those who were about to examine him withdrew from him; and the commander was also afraid after he found out that he was a Roman, and because he had bound him.” Roman law forbade not only the scourging but even the binding of a Roman citizen without trial. By tying Paul with thongs and preparing him for scourging, the commander had already crossed the line into illegality. Now, realizing that Paul’s rights had been violated, the commander feared for his own life and career.

This episode demonstrates God’s providential care over His servant. Paul’s Roman citizenship, inherited at birth, became a shield at precisely the right moment. Though Paul’s ultimate confidence was not in Roman law but in the Lord, God used Paul’s unique background as part of His plan to advance the gospel. The combination of Jewish zeal, Greek education, and Roman rights was not an accident but a divine preparation for Paul’s apostolic mission. Just as God used Paul’s background for His glory, so He uses the unique circumstances of every believer for His sovereign purposes.

4. (Acts 22:30) The Roman commander arranges a hearing of the charges against Paul before the Jewish council (the Sanhedrin).

“The next day, because he wanted to know for certain why he was accused by the Jews, he released him from his bonds, and commanded the chief priests and all their council to appear, and brought Paul down and set him before them.”

The Roman commander, Lysias, still could not determine the true reason for the Jewish mob’s hatred of Paul. Though the accusations were loud and violent, they were vague and confusing. Luke records that the commander “wanted to know for certain why he was accused by the Jews.” This statement reveals his fairness. Unlike the riotous crowd, he sought evidence and clarity before judgment. Roman officials, though often harsh, prided themselves on order and legality. To scourge Paul without trial would have been unlawful, but now that Paul had revealed his Roman citizenship, the commander had to follow proper procedures.

To settle the matter, he released Paul from his immediate bonds and convened the Sanhedrin, the highest Jewish ruling council. The Sanhedrin, sometimes referred to as the Jewish parliament or congress, was composed of chief priests, elders, and scribes, with the high priest presiding. This was the very council that had condemned Jesus to death decades earlier. Now Paul, a former Pharisee and once a likely member of this very body (Acts 26:10 notes that he had cast votes against Christians), was to stand before them as a witness for Christ.

Luke tells us the commander “brought Paul down and set him before them.” What the commander viewed as a simple inquiry, Paul may have seen as a dramatic second chance. His previous attempt to address the mob on the temple mount ended in failure and riot, but now he was given a formal audience before the most influential leaders of Judaism. These were men Paul knew intimately, men he had once worked alongside in persecuting Christians, and men he longed to see come to faith in Christ. From Paul’s perspective, this may have seemed like the greatest opportunity of his life: to present the gospel before Israel’s highest court.

At the same time, Paul surely remembered the words spoken to him at his conversion: “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. For I will show him how many things he must suffer for My name’s sake” (Acts 9:15–16). Standing before the Sanhedrin was part of God’s plan, but the details of how it would unfold were hidden from Paul. Like all believers, he had to walk by faith, trusting that God’s sovereign purposes would be accomplished.

This scene reminds us that God often opens doors for witness in unexpected ways. Paul had not planned to be arrested or brought before the Sanhedrin, yet this was the path God ordained. Opportunities for gospel testimony may not come in comfortable circumstances, but in trials and difficulties. God sovereignly uses both persecution and providence to place His servants exactly where He wants them.