Note the ways that Paul engages the Jewish crowd. A hush falls over them when he delivers his opening words in the native tongue of Aramaic: "Brothers and fathers, listen now to my defense" (22:1). These are the same words Stephen used to open his defense before the Sanhedrin (7:2). Both Stephen and Paul begin their speeches by establishing their loyalty to Judaism. Paul builds the exordium by noting his background: "I am a Jew, born in Tarsus of Cilicia, but brought up in this city" (22:3). Here Paul is careful to note that, though born in Tarsus, he was reared in Jerusalem, the staple city of the Hebrews. Having established his Jewish roots, Paul highlights his education "in the law of our fathers" by Gamaliel, one of the most revered of Jewish scholars. Already Paul is establishing identification-what Aristotle called pathos-with his Jewish listeners.

Advertisement

But even as he moves out of the exordium, Paul's autobiographical message employs images to reach his intended audience. Moving into what classical rhetoricians call the "proof" section, Paul shares his Damascus road story. In disclosing his conversion, he offers evidence in support of the main point of his message - the resurrection of Jesus.14 Here Paul recounts that, after the brilliant light struck him blind, he was ministered to by Ananias-"a devout observer of the law and highly respected by all Jews living there" (22:12). After commanding Paul to receive his sight again, Ananias announces that Paul is appointed to know the will of "the God of our fathers" to see the Messiah and "witness him to all men." Paul discloses two other events of his personal story that support his Jewishness: It is Paul the Jew who enters the temple and there receives a vision to leave the city. And it is Paul the Jew who resists the Gentile mission, telling the Lord that he would have a more convincing testimony among his fellow Jews (2:17-20).

Paul's self-disclosive story to the temple crowd amounts to a powerful proclamation of the Gospel. Aided by the tools of rhetoric, he defends the reality of the Risen Christ. Furthermore, his message is couched in language and images that identify with his audience. Paul shows himself to be a fellow Jew whose stance toward the law has not changed - only his stance toward the One Who fulfills that law - Jesus.15 In sharing his own story, Paul shows how it is their story as well.

When our personal stories "speak the language" of the listeners, the impact of the story increases.

Same Story - Different Content (Acts 26)

Like his message to the temple crowd, Paul uses autobiography for a different audience in chapter 26. However, he alters some of the content in order to connect more effectively with Agrippa, Festus, and the other political leaders who are listening in this different context. Even his initial gesture, noted in verse 1 ("So Paul motioned with his hand and began…"), is tailored for this audience. It was not the gesture he used to quiet down the temple mob (21:40), but rather the outstretched hand of a Greek orator. Next, Paul speaks directly to Agrippa, noting his good fortune to stand before this king who is knowledgeable of Jewish culture. Here Paul seeks to curry favor from this famous listener.16