At the end of chapter 21, the Roman soldiers rescue Paul from an angry mob in the temple courts. It was rumored that Paul brought a Gentile into the temple, an act so offensive that it was likely that Paul would be killed if the Roman commander had not stepped in and rescued Paul. This was no humanitarian act; the Romans suspected Paul was either a Sicarii or perhaps the Egyptian, a messianic pretender who had recently attempted to gather followers by claiming he would collapse the walls of Jerusalem. Remarkably, the Roman tribune allows Paul to make a defense before the hostile crowd.
Speaking to the Roman soldier, Paul proved that he was not an Egyptian, but an educated, Greek-speaking citizen of Tarsus and of Rome. As a result, he is allowed to speak to the crowd. Although he addressed them in Aramaic and described himself as a man zealous for the Law and one who has met God himself, he does not convince them, so the Roman commander arrests him.
Paul does not address the charges against him. He states he is a Jew, educated in Jerusalem, and called by God to a messianic role of Light to the Gentiles. Barrett suggests Paul’s conversion was not from Judaism (to Christianity), but within Judaism. “Luke wishes to make it necessary to show that the conversion was within and not from Judaism” (Barrett, Acts, 2:1031).
Paul addresses the crowd in Aramaic, demonstrating that he speaks the “local language.” The Jewish crowd was already hostile to him and thought he defiled the temple (and is therefore worthy of death). By speaking in Aramaic, he demonstrates that he is not a Hellenistic Jew unfamiliar with the language spoken in Jerusalem. Luke says he spoke in Hebrew (Ἑβραΐς). Most scholars think this refers to Aramaic, since Hebrew was used for the study of Torah rather than for conversation. When Paul speaks in Aramaic, the crowd becomes even quieter. Luke uses a noun (ἡσυχία), a respectful silence, indicating they are willing to hear what Paul has to say. He is at the top of the stairs, speaking loudly as an orator could, so the crowd can hear him.
Paul opens his speech by claiming to be a faithful Jew by sharing his personal credentials (22:3-5). The whole speech is designed to impress a Jewish audience zealous for the Law” (Witherington, Acts, 668). He states that he is a Jew born in Tarsus but raised in Jerusalem (22:3). Unlike the Romans, who would be impressed by his Tarsus citizenship, the Jewish audience would be more impressed by Paul’s association with Jerusalem. “It is probable that Luke meant that Paul received not only his higher but also his elementary education not in Tarsus but in Jerusalem” (Barrett, Acts, 2:1035).
His education is impeccable: he was a student of Gamaliel (22:3). In Acts 5:34, Gamaliel defended the apostles before the Sanhedrin. He was the pupil of Hillel, one of the greatest of the Rabbis. His decisions and opinions are cited in the Mishnah. Paul does not claim to be a Pharisee in this speech, although he will in Acts 23:6. By claiming to be a student of Gamaliel, he is associating himself with one of the most respected teachers in Jerusalem.
At that time, Paul was as zealous for the Law as the crowd is now (22:3-5). This zeal took the form of violent action against those who claimed that Jesus was the Messiah. Paul calls upon additional witnesses here since his authority to arrest followers of Jesus came from the High Priest and “council of elders.” They can attest to his zeal for the Law. Like Phineas or Judas Maccabees, Paul was willing to use force to compel fellow Jews to keep the Law completely if it was necessary.
Paul calls on the high priest and the Sanhedrin as witnesses. They authorized his mission to Damascus, and there would be some on the council who still remembered (perhaps bitterly) Paul’s betrayal (or conversion) to the Way.