A.T. Robertson Commentary Acts 22

Brethren and fathers (Ανδρες αδελφο κα πατερες) Men, brethren, and fathers. The very language used by Stephen (7:2) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (amoris et honoris nomina, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham).

The defence which I now make unto you (μου της προς υμας νυν απολογιας). Literally, My defence to you at this time. Νυν is a sharpened form (by -) of νυν (now), just now. The term απολογια (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from απολογεομα, to talk oneself off a charge, to make defence. It occurs also in Ac 25:16 and then also in 1 Corinthians 9:3; 2 Corinthians 7:11; Php 1:7,16; 2 Timothy 4:16; 1 Peter 3:15. Paul uses it again in Ac 25:16 as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. So Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter Ac 26 covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter Ac 9. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.

He spake (προσεφωνε). Imperfect active, was speaking. See aorist active προσεφωνησεν in 21:40.

They were the more quiet (μαλλον παρεσχον ησυχιαν). Literally, The more (μαλλον) they furnished or supplied (second aorist active indicative of παρεχω) quietness (ησυχιαν, old word, in the N.T. only here and 2 Thessalonians 3:12; 1 Timothy 2:11ff.). Precisely this idiom occurs in Plutarch (Cor. 18) and the LXX (Job 34:29). Knowling notes the fondness of Luke for words of silence (σιγη, σιγαω, ησυχαζω) as in Lu 14:4; 15:26; Acts 11:18; 12:17; 15:12; 21:14,40. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's Koine Greek, but they much preferred the Aramaic. It was a masterstroke.

I am a Jew (Εγω ειμ ανηρ Ιουδαιος). Note use of Εγω for emphasis. Paul recounts his Jewish advantages or privileges with manifest pride as in Ac 26:4f.; 2 Corinthians 11:22; Galatians 1:14; Php 3:4-7.

Born (γεγεννημενος). Perfect passive participle of γενναω. See above in 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1).

Brought up (ανατεθραμμενος). Perfect passive participle again of ανατρεφω, to nurse up, to nourish up, common old verb, but in the N.T. only here, 7:20ff. , and MSS. in Lu 4:16. The implication is that Paul was sent to Jerusalem while still young, "from my youth" (26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16).

At the feet of Gamaliel (προς τους ποδας Γαμαλιηλ). The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter 5:34f.. He was one of the seven Rabbis to whom the Jews gave the highest title Ραββαν (our Rabbi). Ραββ (my teacher) was next, the lowest being Ραβ (teacher). "As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law" (Conybeare and Howson).

Instructed (πεπαιδευμενος). Perfect passive participle again (each participle beginning a clause), this time of παιδευω, old verb to train a child (παις) as in 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Lu 23:16,22 (which see); 2 Timothy 2:25; Hebrews 12:6f.

According to the strict manner (κατα ακριβειαν). Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in 26:5. See also Ro 10:2; Galatians 1:4; Php 3:4-7.

Of our fathers (πατρωιου). Old adjective from πατερ, only here and 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος (patrician) refers more to personal attributes and affiliations.

Being zealous for God (ζηλωτης υπαρχων του θεου). Not adjective, but substantive

zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, 21:20 which see) with objective genitive του θεου (for God). See also verse 14; 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally "a zealot for God" "even as ye all are this day" (καθως παντες υμεις εστε σημερον). In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct.

And I (ος).

I who , literally.

This Way (ταυτην την οδον). The very term used for Christianity by Luke concerning Paul's persecution (9:2), which see. Here it "avoids any irritating name for the Christian body" (Furneaux) by using this Jewish terminology.

Unto the death (αχρ θανατου). Unto death, actual death of many as 26:10 shows.

Both men and women (ανδρας τε κα γυναικας). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as "a blasphemer, and a persecutor, and injurious (1 Timothy 1:13), the first of sinners" (1 Timothy 1:15). But it showed the lengths to which Paul went in his zeal for Judaism.

Doth bear me witness (μαρτυρε μο). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2), though he may be still alive.

All the estate of the elders (παν το πρεσβυτεριον). All the eldership or the Sanhedrin (4:5) of which Paul was probably then a member (26:10). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago).

From whom (παρ' ων). The high priest and the Sanhedrin.

Letters unto the brethren (επισταλας προς τους αδελφους). Paul still can tactfully call the Jews his "brothers" as he did in Ro 9:3. There is no bitterness in his heart.

Journeyed (επορευομην). Imperfect middle indicative of πορευομα, and a vivid reality to Paul still as he was going on towards Damascus.

To bring also (αξων κα). Future active participle of αγω, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, Grammar, p. 1118).

Them which were there (τους εκεισε οντας). Constructio praegnans. The usual word would be εκε (there), not εκεισε (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, Grammar, p. 548).

In bonds (δεδεμενους). Perfect passive participle of δεω, predicate position, "bound."

For to be punished (ινα τιμωρηθωσιν). First aorist passive subjunctive of τιμωρεω, old verb to avenge, to take vengeance on. In the N.T. only here, and 26:11. Pure final clause with ινα. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.