Paul in Jerusalem, Part 1

Acts 21:17–22:21

Main Idea: Paul gets attacked by a Jewish mob while participating in a vow, and then he gives a defense speech before the crowd.

1. Humility and Love Displayed in James and Paul (21:17-26)
   1. A God-centered celebration (21:18-20a)
   2. A Grace-motivated gift
   3. A Gospel-driven plan (21:20b-26)
2. Hostility and Lies Displayed in the Jewish Mob (21:27-36)
3. Honesty and Loyalty Displayed in Paul’s Defense (21:37–22:21)
   1. Former zeal (22:3-5)
   2. Encounter with Jesus (22:6-11)
   3. Commission (22:12-16)
   4. Vision in the temple (22:17-21)

Every year in college football a few schools have dominant offenses, while a few others have phenomenal defenses. So-called Monday morning quarterbacks debate which teams are better. One group says, “Defense wins championships!” Others declare, “A good defense is a good offense!” Actually, both offense and defense are important. The same is true in the Christian faith.

Believers must be effective on offense, taking the gospel to the nations. But we also have to be effective on defense, “ready at any time to give a defense to anyone who asks . . . for a reason for the hope that is in [us]” (1 Pet 3:15). Usually the focus of fulfilling our Christian mission is on offense—initiating gospel conversations with unbelievers. But sometimes unbelievers may actually start gospel conversations with us, and in those situations we must be ready to explain why we’re Christians.

For the last decade of his life Paul has intentionally engaged strategic centers with the gospel during his three missionary journeys. But now we’ll observe Paul playing defense. The apostle becomes a prisoner, and the rest of his ministry recorded in Acts is basically a set of reactions to opposition and assaults.

In Acts 21–26 we read of five defense speeches given by the apostle Paul and also learn what happens in between them. In the first two speeches Paul defends himself in Jerusalem before the Jewish crowd (22:1-21) and before the supreme Jewish council (23:1-6). His next three defenses are given in Caesarea. He goes before Felix in chapter 24, Festus in chapter 25, and finally King Herod Agrippa II in chapter 26. Because we, too, will face opposition, and because we must be good defenders of the faith like Paul, these chapters are relevant.

In what follows we will consider Paul’s welcome in Jerusalem (21:17-26), the hostility of the Jewish crowd (21:27-36), and Paul’s defense before the Jewish crowd (21:37–22:21). In these we will see an example of humility and love that we should pursue; an example of hostility and lies that we may face; and an example of the type of honesty and loyalty that should characterize our lives and conversations.

Humility and Love Displayed in James and Paul

Acts 21:17-26

When Paul arrives in Jerusalem, things get interesting on day two. A formal meeting takes place between Paul, James (Jesus’s half brother and primary spokesman of the Jerusalem church), and the Jerusalem elders. In this meeting we find a few wonderful expressions of humility and love.

A God-Centered Celebration (21:18-20a)

James and Paul together praise God for the victories achieved among the Gentiles. “God had done” the work among them (v. 19). Paul didn’t brag; he gave glory to God. He also related “in detail” what God did on his journeys. It’s a good practice to recount the evidences of God’s grace and to share them with others. The psalmist says, “My soul, bless the Lord, and do not forget all his benefits” (103:2 ESV). So don’t forget them. Don’t take what God does for granted. Treasure it. Tell others about it.

When the Jewish brothers heard these things, they too “glorified God” (v. 20). The report concerned what God did among the Gentiles. And to it the Jewish Christians respond with joy, not jealousy or suspicion. This worshipful reaction is similar to previous reactions when the Jewish Christians received reports of God’s grace shown to Cornelius, the Greeks in Antioch, and in the first missionary journey (11:18,22-23; 14:27; 15:12).

At times it’s difficult for some Christians to rejoice when God is working through someone else or through someone else’s church. But that’s an attitude from which the follower of Jesus must repent. We must take note of the united praise that takes place here in Jerusalem. When God is at work in other places, saving sinners by his amazing grace, it’s always a reason to rejoice! We are never in competition with other like-minded Christians; we’re on the same team!

A Grace-Motivated Gift

At some point, in response to the grace of Jesus, certain Christians presented a love offering to the church in Jerusalem. This gift accomplished two purposes. It served as a means of helping the poor (cf. Acts 11:27-30; 20:35; 2 Cor 8:9; Gal 2:10; 6:10), and it also served as a symbol of unity. In sending it, the Gentile Christians were humbly and lovingly expressing their solidarity with the Jewish Christians.

Providing resources to others is a tangible way of expressing love and support. Christians should regularly display acts of generosity because we have received such amazing grace from Jesus. Let us look for ways to bless others through tangible gifts.

Unfortunately the gift in this case didn’t actually accomplish the unifying purpose Paul hoped it would (Rom 15:31). It’s possible that the “more right-winged elements in the church were distinctly cold towards it” (Marshall, Acts of the Apostles, 342). The reason? Paul’s reputation was suffering. James gives Paul an interesting proposal in hopes of disarming the suspicions.

A Gospel-Driven Plan (21:20b-26)

The great news was that thousands of Jews trusted in Christ (v. 20b). But what hurt Paul’s reputation was that many of these believers were zealous about continuing to keep Jewish customs while the word on the street was that Paul was urging Jewish Christians who lived in Gentile communities to abandon their heritage, giving up practices like circumcision.

James’s concern wasn’t about salvation—he and Paul agreed that salvation was by grace alone through faith alone in Christ alone, apart from works of the law (see Acts 15; cf. 1 Cor 7:19; Gal 6:15). He wasn’t concerned about what Paul was teaching the Gentiles either—the Jerusalem Council had agreed on what should be communicated to them (see 21:25; cf. 15:20,29). James’s concern didn’t involve Paul’s view of the moral law. Both James and Paul agreed that regenerate people should pursue holiness by walking in God’s ways. The concern, rather, had to do with Jewish cultural practices (Stott, Message of Acts, 341). Should Jewish Christians cease from following certain cultural traditions? Word had spread that Paul was teaching them to avoid customary activities. But this was untrue. He never demanded that the Jews abandon circumcision. In fact, his hurry to reach Jerusalem by Pentecost revealed that he still valued Israel’s calendar (Johnson, Let’s Study Acts, 266).

Though Paul proclaimed that Christ was the end of the law (Rom 10:4), he didn’t insist that Jewish believers give up Jewish customs (Rom 14–15; 1 Cor 8–10). From Paul’s writings one can understand how such rumors could develop (see Rom 2:25-30; Gal 4:9; 5:6). Nevertheless, the conclusions drawn were false (Marshall, Acts of the Apostles, 344).

Paul clearly loved his countrymen. In Romans 9:1-5 he said that he would trade places with unbelieving Jews if that would accomplish their salvation. Many of his countrymen loved Paul too, but sadly, many others distorted his views. They smeared him and misrepresented him. And that had to hurt the apostle deeply.

So James proposed that Paul demonstrate his respect for traditional Jewish Christianity by participating in a vow, which involved the presentation of an offering at the temple (21:20b-25). He suggested that Paul go with four brothers who were soon to complete a Nazirite vow (20:23; cf. Num 6:1-21). James asked Paul to pay for the animals for their sacrifice. And by fulfilling this request (v. 26), Paul showed that he didn’t object to Jewish converts following Jewish customs as long as the gospel wasn’t compromised and the customs weren’t required of Gentiles. Paul gave notice that in seven days he and the brothers would appear at the temple to conclude the vow and make the offerings.

Since the minimum period for the vow was thirty days, it seems that Paul didn’t undergo the Nazirite vow. However, he did previously do so in 18:18 as a traditional Jewish expression of thanksgiving or petition, which in the words of I. Howard Marshall would be “theologically acceptable” and not a violation of the gospel (Acts of the Apostles, 300). Paul’s seven-day purification (v. 26) was probably due to the fact that Paul was returning from Gentile territory:

Often a Jew on returning to the Holy Land after a sojourn in Gentile territory would undergo ritual purification. The period involved was seven days (cf. Num 19:12), which fits the present picture (v. 27). Paul thus underwent ritual purification to qualify for participation in the completion ceremony of the four Nazirites which took place within the sacred precincts of the temple. This would be a thorough demonstration of his full loyalty to the Torah, not only in his bearing the heavy expenses of the vow but also in his undergoing the necessary purification himself. (Polhill, Acts, 449)

Was this a compromise of the gospel? I don’t think so. Paul’s actions are in keeping with his missionary policy of becoming “all things to all people” for the sake of the gospel’s spread (1 Cor 9:22-23). In the book of Acts, we see that Paul remained true to his Jewish heritage in his own relations with Jews (cf. 18:18; 20:6; 23:5). He previously had Timothy circumcised (16:3), not as a matter of salvation but for unity and mission. Here Paul is willing to undergo some purification rituals in order to appease Jewish consciences.

Previously, Paul said the gospel was his ultimate motivation (20:24). In this episode Paul sacrifices his safety and his freedom for its sake. So don’t miss Paul’s gospel centrality, humility, and desire for unity here. Paul could have said, “Let the haters hate. I’m going to do what I want!” But he didn’t. He submitted to James’s proposal in hopes of unifying the church and advancing the gospel. He lived out his words, “To the Jews I became like a Jew, to win Jews; to those under the law, like one under the law—though I myself am not under the law—to win those under the law” (1 Cor 9:20).

This passage reveals the heart of this great missionary. Paul’s passionate about God’s glory, the unity of the church, and the evangelization of all people. He’s literally willing to do anything for the sake of the gospel—as long as he doesn’t compromise it. Paul offers a powerful picture of Christian liberty in this passage, showing us spiritual maturity. Paul wouldn’t use his liberty to show everybody all he could do because of the freedom he enjoyed in Christ. Instead, he became a “slave to everyone” (1 Cor 9:19) like Jesus, who humbled himself, looking on the interests of others in selfless, redeeming love (cf. Phil 2:3-11).

We too should be flexible when ministering to various cultures. Some cultures are more traditional, while others are more progressive. When outside your immediate sphere, you may find it necessary to learn to adapt to the ways of another group for the sake of the gospel’s spread. Never compromise the gospel and never participate in sin when you are attempting to reach people, but don’t convey the impression that everyone must first be like you before they can take your invitation to accept Christ seriously. Some Christians struggle with this aspect of missionary living. But when the gospel is our main thing—when we find our identity in Christ rather than in an ethnic group, social class, or particular culture—then we will be able to minister humbly and lovingly with Pauline flexibility.

Hostility and Lies Displayed in the Jewish Mob

Acts 21:27-36

From its focus on humility and love, Acts 21 turns to hostility and lies. What a stark contrast between the spirit of Paul and the spirit of the Jewish crowd in verses 27-36. Some Asian Jews—probably from Ephesus (see 21:29)—recognize Paul and respond violently to him (vv. 27-28). Their wild accusations against him are designed to generate mob violence. The charges sounded like what Stephen’s accusers said about him before stoning him to death (6:13-14). And the accusations are ironic given that Paul was actually undergoing a purification ritual in order to enter the temple (in Stott, Message of Acts, 343). Paul did teach, however, that the Messiah is the fulfillment of the law, the people, and the temple—not in a way to denigrate them but in a way to reveal their true glory as Christ himself taught (ibid.).

The Jews assumed that Paul was defiling the temple by bringing Trophimus the Ephesian (v. 29; cf. 20:4) beyond the wall that separated the court of the Gentiles from the inner sanctuary, which was off limits to Gentiles (cf. Eph 2:14). Of course, he had done no such thing. Paul knew the consequence of this violation was the death penalty.

As a result of these claims, the crowd became hostile and tried to kill Paul. Fortunately, the Roman soldiers (stationed nearby, knowing that the temple area could be a volatile place) hear the wild uproar. Lysias, the commander, had the responsibility of maintaining peace in the city, and he proceeds to arrest Paul and put the apostle in “two chains” (v. 33), perhaps indicating that he bound him hand and foot, as Agabus predicted (v. 11). Claudius inquired about Paul and what he had done to stimulate the riot, but due to the shouts of the crowd, he couldn’t discern the facts, so he ordered Paul be taken into the barracks (v. 34). When the men reached the steps of the Antonia fortress, the soldiers had to lift Paul up and carry him in order to protect him from the angry mob (v. 35). The crowd continued to chant, “Get rid of him!” (v. 36), just as an earlier crowd in Jerusalem demanded of Pontius Pilate, “Take this man away!” (Luke 23:18) and “Crucify him!” (Mark 15:13).

This ugly scene makes us wonder whether James’s plan backfired. But I don’t think it did. Paul didn’t expect to have a pain-free experience in Jerusalem, for he knew afflictions awaited him there (cf. Acts 20:23; 21:4,10-11). His submission to James’s plan was designed to show his support to Jewish Christians who were committed to their Jewish heritage, not to escape hardship. While the immediate outcome of his actions looks like a failure, we have to take the longer view. Paul’s actions would eventually put the suspicions of many Jewish Christians to rest. Further, this event would be one link in the chain of sovereign events that would deliver Paul to Rome (Johnson, Let’s Study Acts, 268).

We must always make the right decisions in the sight of God and let things unfold as they may. Obedience to Jesus will involve hardship (2 Tim 3:12), so we shouldn’t be surprised should intimidation, hate, and false accusations come our way. Many Christians have been, and will continue to be, victims of hostility and lies. Early Christians were accused of incest, cannibalism, and atheism simply because they greeted one another with a holy kiss, took the Lord’s Supper, and refused to worship the emperor. Today we’re accused of immorality and bigotry because of our views on marriage and life.

When falsely accused and persecuted, remember that the Suffering Servant is with you. Jesus stands ready to grant you grace in time of need, and he will have the last word.

Honesty and Loyalty Displayed in Paul’s Defense

Acts 21:37–22:21

When Paul and the Roman soldiers reach the top of the stairs, before entering the barracks, Paul asks the tribune for permission to speak (21:37). The soldiers express surprise at Paul’s proficient Greek skills. Lysias assumes Paul might be the Egyptian assassin who had stirred up a revolt recently (v. 38). According to Josephus, this false prophet presented himself as a new Moses or Joshua, gathered together thousands of followers, and lived in the desert. He predicted that Jerusalem’s walls would fall like Jericho when surrounded by his men, leaving Roman forces exposed. Instead of this happening, four hundred of his rebels were killed, two hundred were captured, and the Egyptian and the rest fled (in Polhill, Acts, 455).

Paul informs Lysias that he is neither a terrorist nor an Egyptian but a Jew and a citizen of the honorable city of Tarsus (v. 39), one of the great university cities in the Roman world (Stott, Message of Acts, 347). Lysias assumed Paul was a rabble-rouser and may have associated him with an Egyptian due to Paul’s shaved head. But upon learning of Paul’s distinguished background, Lysias grants Paul permission to speak. Paul stands at the top of the steps, and the crowd falls silent as Paul addresses them in their own language (“Hebrew dialect” can mean Aramaic; 21:40; cf. 22:2; 26:14).

In Paul’s “defense” (apologia, 22:1), he provides a respectful and honest account of life and conversion in response to the charges made against him. He has almost been killed. He has been arrested and chained. But he speaks calmly. If I were to speak in that situation, I’m afraid my words would be tainted by anger.

Paul had two purposes in addressing the crowd. First, he wanted them to hear that he was loyal to his Jewish heritage. He saw himself as standing in continuity with it though he confessed Jesus as Messiah, the Righteous One foretold by the prophets. Second, Paul wanted them to know the facts about his conversion. His life and ministry weren’t the result of his own imagination and wild ideas. They were the result of the sovereign, transforming grace of Jesus. Paul used this defense opportunity as an occasion to speak the good news.

His loyalty is conveyed in the careful way he addresses the crowd (“Brothers and fathers”), in his choice of language (22:2), in his mention of being raised in Jerusalem and educated under Gamaliel, in his reference to Ananias’s ministry (vv. 12-16), in his reference to the “God of our fathers”, and in his statement of his vision in the temple (vv. 17-20). Paul respects his Jewish heritage.

The apostle’s honesty is simply displayed in the telling of his testimony. We can observe it in four sections.

Former Zeal (22:3-5)

Paul begins by identifying with the crowd, reflecting on his former life. He was born a Jew in Tarsus and had been brought up in Jerusalem. He sat at the feet of Gamaliel. He had been a strict Pharisee, indeed a Pharisee of Pharisees (Phil 3:4-7). His zeal was expressed in the violent persecution of Christians, both men and women, whom he had handed over to death (cf. 8:3; 26:10). Paul wanted to destroy Christianity. The high priest and council of elders would confirm his story (22:5). They knew that at one time Paul had even sought to travel all the way to Damascus to persecute followers of the Way.

Encounter with Jesus (22:6-11)

But then something happened: Paul met the living Christ, and that changed everything.

The light blinding Paul around noon implies it outshone the sun at its strongest time (cf. 26:13, perhaps echoing Deut 28:28-29). Paul fell to the ground and heard Jesus speaking to him. Paul includes in his defense speech that it was Jesus of Nazareth who confronted him. Before this Jewish audience, Paul wanted to be clear about Jesus’s identity. Jesus informed Paul that he had not only been persecuting the church but also the Lord himself in his eagerness to stamp out Christianity (cf. 9:4-5; 26:14-15). This truth highlights the special relationship between Christ and the church.

Jesus didn’t execute Paul on the Damascus road. Instead, he turned the terrorist into an evangelist by his amazing grace (cf. Gal 1:13-17; 1 Tim 1:12-17). Paul was commissioned, not consumed, as he would later get instructions in Damascus when meeting Ananias (cf. 9:10-17).

Commission (22:12-16)

Paul goes on to describe Ananias’s devotion to the law, adding the note that Ananias “had a good reputation with all the Jews” (v. 12). Paul’s omission of some of the story about Ananias that is recorded in Acts 9 reveals part of Paul’s purpose in this defense speech. Paul wants to emphasize his respect for Israel. The person who led Paul into the Christian faith (Ananias) was himself well known for keeping God’s commands.

Let’s consider four parts to Paul’s commission.

The “God of our ancestors” called Paul (22:14). This is the language God used in Moses’s burning bush experience (Exod 3:15-16). The same God who commissioned Moses also commissioned Paul. In making this connection, Paul also highlights God’s marvelous grace. Did Moses deserve to hear God’s voice and be used to bring people into freedom? No. Did Paul deserve such grace? Did he deserve the privilege of proclaiming liberty to the nations? No. Both men were dependent on grace.

God appointed Paul to see “the Righteous One” (22:14). This too is an allusion to the Old Testament, stressing the continuity between the Old Testament and the work of Jesus the Messiah. Isaiah speaks of this Righteous One as the obedient Servant who was wounded for our transgressions (Isa 53:5-6,11; cf. Acts 3:14; 7:52). The only way for a person to be righteous is through the Righteous One—not through religious effort. Paul’s life and ministry would be devoted to proclaiming this message (e.g., 2 Cor 5:21; Phil 3:9). So then Paul is pointing out that Judaism, rightly understood, should culminate in faith in this Jesus, the Righteous One of whom Isaiah spoke.

God called Paul to be his “witness” to “all people” (22:15; cf. v. 21; 26:17; Gal 1:16). The man would give eyewitness testimony (1 Cor 9:1) to people of all ethnicities and social classes. He told the Corinthians that he was compelled to preach this message (1 Cor 9:16).

Paul received instructions on how to act on his commission. Ananias tells Paul to “get up and be baptized, and wash away your sins, calling on his name” (22:16). Baptism is the expression of one’s faith in Jesus. Calling on the name of Jesus is a cry for salvation, rescue, cleansing, and new life. Paul became a new creation in Christ Jesus (2 Cor 5:21), as can anyone else who calls on the name of the Lord (Rom 10:13).

Vision in the Temple (22:17-21)

In the last part of Paul’s defense speech, he tells of the vision he had in the temple. This part of Paul’s story doesn’t appear in Acts 9 (cf. 9:26-30). He probably included it here in order to answer the mob’s charge that he had defiled the temple. He had no interest in defiling the temple; he prayed in it.

In some ways Paul’s vision sounds similar to Isaiah’s vision (Isa 6:1-13), once again showing continuity between Judaism and the Christian faith. Both men were called through a vision and were commissioned (22:18-21). Both were told that people would reject their messages. Isaiah was told to stay in the city to face the rejection, but Paul was told to leave (22:18; Polhill, Acts, 462).

Paul describes how he protested the vision, another element common to calling narratives in the Old Testament. Paul argued he should stay in Jerusalem because while he previously persecuted Christians in Jerusalem, he was now the Lord’s convincing witness (vv. 19-20). Despite the argument the Lord persisted and said, “Go, because I will send you far away to the Gentiles” (v. 21). This calling to the Gentiles wasn’t merely for the sake of safety but as a matter of purpose. The Lord had raised Paul up specifically so that he would be a witness to the Gentiles (cf. 9:15-16).

With the mention of the Gentiles, the mob’s suppressed emotion erupted (22:22). Paul didn’t get to deal with the charges of defiling the temple.

Several features stand out from Paul’s defense. Let me highlight three final applications.

First, we can learn from Paul’s calmness. In this intense moment Paul responds with meekness, gentleness, and compassion. He doesn’t respond in anger. He doesn’t attack. He reasons. When you are in a pressure-filled conversation, ask the Father to calm you and give you grace to speak the message with gentleness and respect (cf. Gal 5:22-23; 2 Tim 2:24-25; Jas 4:17-18; 1 Pet 3:15).

Second, we can learn from Paul’s courage. In the face of opposition, Paul didn’t bend. He stood his ground. Such boldness also comes from God (cf. 4:29-31). Many Christians can remain calm, but that’s because they cave in and fail to speak truth when pressed. We need both truth and love (cf. Eph 4:15). Only churches that love people and stand firmly on the gospel against the winds of culture will have anything to offer this broken world.

Third, we can learn from Paul’s calling. Paul knew his assignment: proclaim the good news. That’s our job too. On this particular occasion, the crowd is enraged against the apostle. On other occasions in Acts, however, people respond to his words in faith. We aren’t responsible for the results of what happens when we lovingly proclaim the good news; we are responsible for sharing it.

My friend Todd told me about a young man at his school. I’ll call him Kyle. Kyle was an outspoken atheist in their predominantly Christian academy. His parents were also atheists. They sent him to the school only because its academic record was so good. When my friend Todd first met Kyle, the boy boldly declared, “I’m an atheist.” To this Todd replied, “Well, I’m glad to meet you. I’d love to talk to you sometime about how you arrived at your belief system.”

Over the years, from Kyle’s first day at kindergarten to his senior year of high school, he saw the gospel on beautiful display. His friends and teachers weren’t like the hypocrites about whom he often complained. They loved him well. He also heard the gospel over and over from people like Todd. Yet Kyle remained resistant to the message of what Jesus did for him—until the senior class trip, which involved walking in the places where the apostle Paul once walked.

Todd told me that as their group went from one city to another in the Mediterranean world, Kyle became more and more fascinated by what he was experiencing. He asked tons of questions—not to debate what he heard but out of genuine interest. In those days he didn’t leave the side of the student chaplain. And eventually, at the island of Patmos, and after an emotional conversation, Kyle placed his faith in Jesus.

Soon after that Todd shared this story about Kyle with a wealthy group of people at a country club in North Carolina. When he finished, a man in his nineties tearfully approached Todd and thanked him for the message. Todd didn’t know then that the older man was dying of cancer and was, in fact, not a Christian. He learned the news on the way home.

“We have to turn around,” Todd announced as the car sped away from the club. “I need to visit with that man.”

Soon Todd and the elderly fellow settled in for a conversation. The man told Todd that he had little interest in religion. His life had been devoted to making money. He had made billions. “But,” he said after a pause, “what good is all that now?”

You are probably hoping that before Todd left the country club that afternoon the wealthy man gave his heart to the Lord. But that’s not what happened. Instead, the two men parted amicably and have continued to stay in touch through letter writing. While Todd has the man’s word that he is reading the Bible, Todd is less sure about the man’s thoughts on what he’s shared with him regarding Jesus. “At least I know he has heard the gospel,” Todd says. “I can’t make him respond.”

These stories reveal that while some plant the seeds of the gospel through proclamation and others water it through loving actions and deeper teaching that reinforce the message, only God gives growth (1 Cor 3:6). Sometimes people will be enraged by a presentation of the gospel; sometimes people will hear it and inquire for more information; and sometimes people will surrender to the lordship of Jesus—though they, like Kyle, may take their time doing so. We must remember that no one is beyond the reach of God’s converting grace. Just look at Paul! Just look at us! Be faithful to sow the seed and beg God to send rain to nourish it as you humbly and courageously give an answer for the hope within you.

Reflect and Discuss

1. What does it mean to defend the faith?
2. When might you need to defend the faith?
3. How do Paul and James display humility and love?
4. Compare Acts 21:20b-26 with 1 Corinthians 9:15-23. Are Paul’s actions and his missionary policy consistent? Explain your answer.
5. Why were the Jewish people enraged at Paul?
6. In what modern contexts might Christians face hostility and false accusations? How should we respond to them?
7. Generally speaking, what does Paul try to accomplish in his defense speech in Acts 22:1-21?
8. How is Paul’s calling similar to the callings of Moses and Isaiah? How is it different?
9. Do you think Paul’s speech was effective? Explain.
10. Take a few moments to pray for God to help you present the gospel this week. Ask God to bring your hearers to faith in Christ.