Wayside Gospel Chapel: Aramaic

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Thursday, February 5, 2015

Pastor's Sermon Notes: Blinded by the Light (Acts 22:1-16)

Blinded by the Light [1]

Acts 22:1-16

¹Men, brethren, and fathers, hear ye my defence which I make now unto you. ²(And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) ³I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. ⁴And I persecuted this way unto the death, binding and delivering into prisons both men and women. ⁵As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. ⁶And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. ⁷And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? ⁸And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. ⁹And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. ¹⁰And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. ¹¹And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. ¹²And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, ¹³Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. ¹⁴And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. ¹⁵For thou shalt be his witness unto all men of what thou hast seen and heard. ¹⁶And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

Introduction:

Sermons in Acts

Paul’s sermons

The three accounts of his conversion on the Damascus road

Due to the uniqueness of the final portion of this defense by Paul in 22:17-21 we will deal with that separately, Deo volente, in a subsequent sermon.

Outline:

I. Paul’s Opening (22:1-2)

II. Paul’s Past (22:3-5)

III. Paul’s Conversion (22:6-10)

IV. Paul’s Future (22:11-16)

I. Paul’s Opening (22:1-2)

¹Men, brethren, and fathers, hear ye my defence [2] which I make now unto you. ²(And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)

The nature of a defense, or apology - includes five parts

Paul is interrupted and not allowed to begin the third part of such a defense. If he had both the proof of his innocence, and then the exposure of the falsehood of their specific accusation would have been publicly declared. They obviously never anticipated not only that he would be in a position to address the multitiude, but also that in so doing he would present a formal public defense they would be unable to answer, and in which the conspiratorial nature of their mob action would be exposed before all the people and the Roman officials. He had to be stopped before he ever got to that point, hence the interrupting activities recorded in 22:22-23.

The impact of Paul’s decision to address them in Hebraic dialect of Aramaic

II. Paul’s Past (22:3-5) - I was like you and then some!

³I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. ⁴And I persecuted this way unto the death, binding and delivering into prisons both men and women. ⁵As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

Paul’s resume as Saul, including witnesses from the highest religious authorities in Jerusalem

“I was just like you are!” (22:3)

“I did just what you are doing!” (22:4)

“This cannot be denied!” (22:5)

III. Paul’s Conversion (22:6-10) - Hearing yet without hearing and seeing yet without seeing!

⁶And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. ⁷And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? ⁸And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. ⁹And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. ¹⁰And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

There is an apparent contradiction here between 9:7 and 22:9. Both accounts are true, hence Saul’s posse companions heard “a voice” (9:7), but only the sound of the voice, not what that voice was speaking to Paul alone (22:14). This is consistent with the fact that they also saw the light, yet were not blinded by it as Paul was (22:11), only frightened.

This is especially comparable to John 12:23-32 - ²³ And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. ²⁴ Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. ²⁵ He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. ²⁶ If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. ²⁷ Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. ²⁸ Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. ²⁹ The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. ³⁰ Jesus answered and said, This voice came not because of me, but for your sakes. ³¹ Now is the judgment of this world: now shall the prince of this world be cast out. ³² And I, if I be lifted up from the earth, will draw all men unto me.

Job 37:1-5 - 1 At this also my heart trembleth, and is moved out of his place. 2 Hear attentively the noise of his voice, and the sound that goeth out of his mouth. 3 He directeth it under the whole heaven, and his lightning unto the ends of the earth. 4 After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard.

5 God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend.

Matthew 13:13-16 - 13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear.

IV. Paul’s Future (22:11-16)

¹¹And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. ¹²And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, ¹³Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. ¹⁴And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. ¹⁵For thou shalt be his witness unto all men of what thou hast seen and heard. ¹⁶And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

the glory of that light - This would be recognized as a reference to what is referred to as the Shekinah [3] glory associated with the presence of the Lord in the Tabernacle and the Temple. The advent of the Shekinah to the Temple is recorded in 1 Kings 8:10-13 and 2 Chronicles 7:1-3. The stages of the departure of the Shekinah from the Temple and Jerusalem are depicted in Ezekiel 10-11, with the return prophesied in Ezekiel 43:2-7.

1 Corinthians 9:1 - …have I not seen Jesus Christ our Lord?...

1 Corinthians 15:8 - And last of all he was seen of me also, as of one born out of due time.

John 1:1-14 - 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made. 4 In him was life; and the life was the light of men.

5 And the light shineth in darkness; and the darkness comprehended it not. 6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world. 10 He was in the world, and the world was made by him, and the world knew him not.

11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

(cp. Jn. 3:19-21; 8:12; 9:5; 12:35-36, 46; 1 Jn. 1:5-7; 2:8-10; Rev. 21:23-24; 22:5; also Lk. 2:9, 14, 32; 9:31-32; and 1 Tim. 6:16; 1 Pet. 2:9)

2 Corinthians 4:1-7 - 1 Therefore seeing we have this ministry, as we have received mercy, we faint not; 2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3 But if our gospel be hid, it is hid to them that are lost: 4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.

5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. 6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. [4] 7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

Conclusion:

What are you waiting for? [5]

Romans 10:8-13 - 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved.

What are you waiting for??

“In darkness born, I went astray,

And wandered from the gospel way;

And since the Saviour gave me sight,

I cannot see without his light.

So poor, and blind, and lame I am,

My all is bound up in the Lamb;

And blessèd am I when I see

My spirit’s inmost poverty.

I cannot walk without his might,

I cannot see without his light;

I can have no access to God,

But through the merits of his blood.

It makes me feel my ruined state,

It lays my soul at mercy’s gate;

And Jesus smiles at such a guest;

And cheers him with a heavenly feast.” [6]

What are you waiting for?!?!

Psalm 51:1-4 - ¹ Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.

Complete outline:

I. Paul’s Opening (22:1-2)

II. Paul’s Past (22:3-5)

III. Paul’s Conversion (22:6-10)

IV. Paul’s Future (22:11-16)

[Sermon preached 25 JAN 2015 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

The Three Parallel Accounts of Saul’s Conversion in Acts

Acts 9:1-30; 22:3-21; and 26:4-23

I. The Background to the Conversion of Saul

Acts 9:1-2	Acts 22:3-5	Acts 26:4-12
¹ And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, ² And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.	³ I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day. ⁴ And I persecuted this way unto the death, binding and delivering into prisons both men and women. ⁵ As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.	⁴ My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; ⁵ Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. ⁶ And now I stand and am judged for the hope of the promise made of God unto our fathers: ⁷ Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. ⁸ Why should it be thought a thing incredible with you, that God should raise the dead? ⁹ I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. ¹⁰ Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. ¹¹ And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. ¹² Whereupon as I went to Damascus with authority and commission from the chief priests,

II. The Confrontation with the Lord - The Conversion of Saul on the Damascus Road

Acts 9:3-9	Acts 22:6-11	Acts 26:13-18
³ And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: ⁴ And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? ⁵ And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. ⁶ And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. ⁷ And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. ⁸ And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. ⁹ And he was three days without sight, and neither did eat nor drink.	⁶ And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me. ⁷ And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? ⁸ And I answered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. ⁹ And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. ¹⁰ And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. ¹¹ And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus.	¹³ At midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. ¹⁴ And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. ¹⁵ And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. ¹⁶ But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; ¹⁷ Delivering thee from the people, and from the Gentiles, unto whom now I send thee, ¹⁸ To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

III. The Ministry of Ananias - The Healing and Baptism of Saul

Acts 9:10-18	Acts 22:12-16	Acts 26
¹⁰ And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. ¹¹ And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, ¹² And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. ¹³ Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: ¹⁴ And here he hath authority from the chief priests to bind all that call on thy name. ¹⁵ But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: ¹⁶ For I will shew him how great things he must suffer for my name’s sake. ¹⁷ And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. ¹⁸ And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.	¹² And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, ¹³ Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. ¹⁴ And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. ¹⁵ For thou shalt be his witness unto all men of what thou hast seen and heard. ¹⁶ And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.

IV. The Aftermath of the Conversion of Saul - The Inauguration of his Ministry

Acts 9:19-30	Acts 22:17-21	Acts 26:19-23
¹⁹ And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. ²⁰ And straightway he preached Christ in the synagogues, that he is the Son of God. ²¹ But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? ²² But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. ²³ And after that many days were fulfilled, the Jews took counsel to kill him: ²⁴ But their laying await was known of Saul. And they watched the gates day and night to kill him. ²⁵ Then the disciples took him by night, and let him down by the wall in a basket. ²⁶ And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. ²⁷ But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. ²⁸ And he was with them coming in and going out at Jerusalem. ²⁹ And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. ³⁰ Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus.	¹⁷ And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; ¹⁸ And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me. ¹⁹ And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee: ²⁰ And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. ²¹ And he said unto me, Depart: for I will send thee far hence unto the Gentiles.	¹⁹ Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: ²⁰ But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. ²¹ For these causes the Jews caught me in the temple, and went about to kill me. ²² Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: ²³ That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

Appendix 1 - Resources on Aramaic:

Oswald T. Allis, The Five Books of Moses (Nutley, NJ: Presbyterian and Reformed Publishing Co., 1943, 1949), pp. 243-244, note 63, pg. 338. [7]

“Aramaic,” (unsigned article) in The Zondervan Pictorial Bible Dictionary, gen. ed. Merrill C. Tenney (Grand Rapids: Zondervan Publishing House, 1967), pg. 55.

Gleason L. Archer, Jr., A Survey of Old Testament Introduction, rev. ed. (Chicago: Moody Press, 1974), pp. 137-141, 280, 312-313, 386-393, 415, 441, 464-465, 472, 480-481, 490.

J. N. Birdsall, “Language of the New Testament,” in The New Bible Dictionary, eds. J. D. Douglas, F. F. Bruce, R. V. G. Tasker, J. I. Packer, D. J. Wiseman (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962), pp. 713-716.

E. M. Blaiklock, “Languages,” in The Zondervan Pictorial Bible Dictionary, gen. ed. Merrill C. Tenney (Grand Rapids: Zondervan Publishing House, 1967), pg. 476.

E. L. Curtis, “Genealogy,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), II:132.

Adolf Deissmann, Paul: A Study in Social and Religious History, trans. William E. Wilson (New York: Harper & Row, Publishers, n.d.; 1957 printing), pp. 41, 91, 127.

Adolf Deissmann, Light From the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World, trans. Lionel R. M. Strachan, 4^th ed. (Grand Rapids: Baker Book House, n.d.; 1978 printing), pp. 32, 37 note 2, 52 notes 3 and 4, 53, 64-65, 69 note 1, 93 note 4, 121 note 3, 185 note 5.

Alfred Edersheim, Sketches of Jewish Social Life In the Days of Christ (Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.; 1979 reprint), pp. 118-119.

Norman L. Geisler and William E. Nix, A General Introduction to the Bible (Chicago: Moody Press, 1968), pp. 131, 215, 217, 218, 244, 257, 316-317, 329, 330.

J. Harold Greenlee, “The Language of the New Testament,” in The Expositor’s Bible Commentary, gen. ed. Frank E. Gaebelein, Vol. 1, Introductory Articles (Grand Rapids: Zondervan, 1979), pg. 410.

Henry M. Harman, Introduction to the Study of the Holy Scriptures, Vol. I of The Library of Biblical and Theological Literature, eds. George R. Crooks and John F. Hurst (New York: Hunt & Eaton, 1878), pp. 42-43.

R. K. Harrison, “Historical and Literary Criticism of the Old Testament,” in The Expositor’s Bible Commentary, gen. ed. Frank E. Gaebelein, Vol. 1, Introductory Articles (Grand Rapids: Zondervan, 1979), pg. 238.

R. K. Harrison, Introduction to the Old Testament with a comprehensive review of Old Testament Studies and a special supplement on the Apocrypha (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969), pp. 9, 131f., 202ff., 205, 227ff., 825, 847, 917, 983f., 1038, 1042, 1050, 1069, 1078, 1110, 1124ff., 1132ff., 1141, 1143ff., 1196ff., 1209f., 1221, 1245, 1256, 1261.

F. Hommel, “Assyria,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), I:182.

Morris Jastrow, Jr., “Races of the Old Testament,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), Supplement, pp. 73-74.

Joachim Jeremias, Jerusalem in the Time of Jesus: An Investigation into Economic and Social Conditions during the New Testament Period, trans. F. H. Cave and C. H. Cave (Philadelphia: Fortress Press, 1969; from Jerusalem zur Zeit Jesu, 3rd rev. ed., Gottingen, Germany: Vandenhoeck & Ruprecht, 1962), pg. 241.

Kenneth A. Kitchen, “Aram, Aramaeans,” in The New Bible Dictionary, eds. J. D. Douglas, F. F. Bruce, R. V. G. Tasker, J. I. Packer, D. J. Wiseman (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962), pp. 55-59.

Kenneth A. Kitchen, The Bible in its World: The Bible and Archaeology Today (Downers Grove, IL: InterVarsity Press, 1977), pp. 50, 51, 88f., 91, 108, 111-112, 124, 127.

George M. Lamsa, “Introduction,” in The Holy Bible From Ancient Eastern Manuscripts, Containing the Old and New Testaments Translated from the Peshitta, The Authorized Bible of the Church of the East (Nashville: A. J. Holman Co., 1968), pp. iii-xii. See also the publishers’ “Preface,” pp. i-ii. [8]

William Sanford LaSor, “The Dead Sea Scrolls,” in The Expositor’s Bible Commentary, gen. ed. Frank E. Gaebelein, Vol. 1, Introductory Articles (Grand Rapids: Zondervan, 1979), pg. 403.

A. Malamat, “The Aramaeans,” in Peoples of Old Testament Times, ed. D. J. Wiseman (Oxford: The Clarendon Press, 1973), pp. 134-155.

D. S. Margoliouth, “Language of the Old Testament,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), III:25.

W. J. Martin, “Language of the Old Testament,” in The New Bible Dictionary, eds. J. D. Douglas, F. F. Bruce, R. V. G. Tasker, J. I. Packer, D. J. Wiseman (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962), pp. 710-713.

J. F. McCurdy, “Semites,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), Supplement, pp. 86.

Eugene H. Merrill, An Historical Survey of the Old Testament (Nutley, NJ: The Craig Press, 1966), pp. 196, 219, 231, 245-246.

A. Berkeley Mickelsen, Interpreting the Bible (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963), pp. 11-13, 43, 93, 115, 117, 124-125, 130.

Charles F. Pfeiffer, “Aramaic Language,” in The Classic Bible Dictionary, ed. Jay P. Green, Sr. (Lafayette, IN: Sovereign Grace Trust Fund, 1988), pp. 120-122.

Charles F. Pfeiffer, Baker’s Bible Atlas, rev. ed., eds. E. Leslie Carlson and Martin H. Scharlemann (Grand Rapids: Baker Book House, 1979), pp. 14, 20, 43, 44, 56, 101, 125, 133, 149, 153.

Emmet Russell, “Aram,” in The Zondervan Pictorial Bible Dictionary, gen. ed. Merrill C. Tenney (Grand Rapids: Zondervan Publishing House, 1967), pg. 55.

A. H. Sayce, “Aram, Aramaeans,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), I:138-139.

Siegfried J. Schwantes, A Short History of the Ancient Near East (Grand Rapids: Baker Book House, 1965), pp. 12, 150, 152, 154, 155.

Isaac Taylor, “Alphabet,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), I:73-74.

J. H. Thayer, “Language of the New Testament,” in A Dictionary of the Bible Dealing with its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings (Peabody, MA: Hendrickson Publishers, n.d.; 1988 reprint from 1988 original by T. & T. Clark, Edinburgh), III:39.

Robert Dick Wilson, “Aramaisms in the Old Testament,” Princeton Theological Review, 23:2 (April 1925), pp. 234-266; on the Princeton Theological Seminary Library at http://scdc.library.ptsem.edu/mets/mets.aspx?src=BR1925232&div=4 [accessed 17 JAN 2015].

Robert Dick Wilson, “The Aramaic of Daniel,” in Biblical and Theological Studies, by the Faculty of Princeton Theological Seminary, (New York: Charles Scribner’s Sons, 1912; reprinted by Solid Ground Christian Books, Vestavia Hills, AL, 2003), pages 261-306.

Robert Dick Wilson, Is The Higher Criticism Scholarly? (Philadelphia: The Sunday School Times Co., 1922); public domain, available as a free digital file download on Internet Archive at https://archive.org/details/ishighercriticis00wils [accessed 17 JAN 2015]; and on Google Books at http://books.google.com/books?id=nvIOAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 17 JAN 2015].; online at A. Allison Lewis Workshop Selections at http://christianbeliefs.org/articles/wilson-hc.html [accessed 17 JAN 2015], and elsewhere.

Robert Dick Wilson, Studies in the Book of Daniel, 2 vols. (New York: G. P. Putnam's Sons, 1917; and New York: Fleming H. Revell Co., 1938; one vol. reprint by Baker Book House, Grand Rapids, 1972; 2 vol. reprint by Wipf & Stock Publishers, Eugene, OR, 2002).

Edward J. Young, An Introduction to the Old Testament (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953), pp. 255, 273, 292, 293, 303, 312, 319, 324, 329, 340, 370.

G. Douglas Young, “The Language of the Old Testament,” in The Expositor’s Bible Commentary, gen. ed. Frank E. Gaebelein, Vol. 1, Introductory Articles (Grand Rapids: Zondervan, 1979), pp. 198, 207.

Appendix 2 - Resources on the Sermons in Acts:

F. F. Bruce, The Speeches in the Acts of the Apostles (London: The Tyndale Press, 1942); on Biblical Studies at http://www.biblicalstudies.org.uk/pdf/speeches_bruce.pdf [accessed 8 FEB 2013]. [9]

F. F. Bruce, “The Speeches In Acts―Thirty Years After,” Robert Banks, ed., Reconciliation and

Hope. New Testament Essays on Atonement and Eschatology Presented to L.L. Morris on his 60th

Birthday (Carlisle: The Paternoster Press, 1974), pp. 53-68; on Biblical Studies at http://www.biblicalstudies.org.uk/pdf/rh/acts_bruce.pdf [accessed 8 FEB 2013].

Colin J. Hemer, “The Speeches of Acts,” Tyndale Bulletin 40:1 (NA 1989), pp. 77-85.

Simon J. Kistemaker, “The Speeches In Acts,” Criswell Theological Review 5:1 (1990), pp. 31-41; on Theodore Hildebrandt’s “Biblical eSources,” on Gordon Faculty Online at https://faculty.gordon.edu/hu/bi/ted_hildebrandt/ntesources/ntarticles/ctr-nt/kistemaker-speechesacts-ctr.pdf [accessed 27 AUG 2014].

William L. Lane, "The Speeches of the Book of Acts", in Jerusalem and Athens: Critical Discussions on the Philosophy and Apologetics of Cornelius Van Til, ed. E. R. Geehan (Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 1971), pp. 260-272, Ch. XIII, notes on pp. 473-477.

Appendix 3 - Resources on Acts:

G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker Academic, 2007), pp. 513-606.

Paul Barnett, The Birth of Christianity: The First Twenty Years, After Jesus, Vol. 1 (Grand Rapids: William B. Eerdmans Publishing Co., 2005).

Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids: Baker Academic, 2007).

F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 2nd ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951, 1952).

Dennis E. Johnson, The Message of Acts in the History of Redemption (Phillipsburg, NJ: P&R Publishing, 1997).

I. Howard Marshall, Acts: An Introduction And Commentary, Vol. 5 in Tyndale New Testament Commentaries, gen. ed. Leon Morris (Downers Grove, IL: InterVarsity Press, 1980; 2008 reprint).

David G. Peterson, The Acts of the Apostles, in The Pillar New Testament Commentaries, gen. ed. D. A. Carson (Grand Rapids: William B. Eerdmans Publishing Co., 2009).

John B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992).

Eckhard J. Schnabel, Acts, Vol. 5 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2012).

W. C. van Unnik, “The ‘Book of Acts’ the Confirmation of the Gospel,” in Novum Testamentum 4:1 (OCT 1960), pp. 26-59; reprinted in The Composition of Luke’s Gospel: Selected Studies from Novum Testamentum, compiled by David E. Orton, Vol. 1 of Brill’s Readers in Biblical Studies (Leiden: Brill, 1999), pp. 184-218.

William H. Willimon, Acts, in Interpretation: A Bible Commentary for Teaching and Preaching, series ed. James Luther Mays, New Testament ed. Paul J. Achtemeier (Louisville, KY: Westminster John Knox Press, 2010).

Appendix 4 - Resources on Paul:

Kenneth E. Bailey, Paul Through Mediterranean Eyes: Cultural Studies in 1 Corinthians (Downers Grove, IL: IVP Academic, 2011).

F. F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: William B. Eerdmans Publishing Co., 1977).

D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), pp. 496-501.

W. J. Conybeare and J. S. Howson, The Life, Times and Travels of St. Paul, 2 vols. in 1, unabridged American ed. (New York: E. B. Treat U Co., 1869); on Google Books at http://books.google.com/books?id=Bn1CAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Adolf Deissmann, Paul: A Study in Social and Religious History, 2nd ed., trans. William E. Wilson (New York: Harper Torchbooks, n.d.).

F. W. Farrar, The Life and Work of St. Paul (New York: E. P. Dutton and Co., 1889); on Google Books at http://books.google.com/books?id=RB2KeCSM6KsC&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Bruce N. Fisk, “Paul: Life and Letters”, in The Face of New Testament Studies: A Survey of Recent Research, ed. Scot McKnight and Grant R. Osborne (Grand Rapids: Baker Academic, 2004), pp. 283-325.

Richard B.Gaffin, Jr., "Acts and Paul", 46 lectures (MP3 format), WTS Resources Media Center on Westminster Theological Seminary at http://wts.edu/resources/media.html?paramType=audio&filterTopic=5&filterSpeaker=10&filterYear=2005 [accessed 20 MAR 2013].

Frank J. Goodwin, A Harmony of the Life of the St. Paul According to the Acts of the Apostles and the Pauline Epistles (New York: American Tract Society, 1895); on Google Books at http://books.google.com/books?id=YgpEAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 12 FEB 2013].

Richard N. Longenecker, The Ministry And Message Of Paul (Grand Rapids: Zondervan, 1971).

Richard N. Longenecker, Paul, Apostle Of Liberty (New York: Harper & Row, 1964).

Richard N. Longenecker, ed., The Road From Damascus : The Impact Of Paul's Conversion On His Life, Thought, And Ministry (Grand Rapids: Eerdmans, 1997).

Richard N. Longenecker, Studies In Paul, Exegetical And Theological (Sheffield : Sheffield Phoenix Press, 2004).

J. Gresham Machen, The Origin of Paul's Religion: The James Sprunt Lectures Delivered at Union Theological Seminary in Virginia (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1925).

Leon Morris, The Apostolic Preaching of the Cross (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955).

John Pollock, The Apostle: A Life of Paul, 3rd ed. (Colorado Springs: David C. Cook, 1969, 2012); also published as The Man Who Shook the World (Wheaton: Victor Books, 1972; originally The Apostle: A Life of Paul, New York: Doubleday, 1969).

Stanley E. Porter, Paul in Acts, in Library of Pauline Studies, gen. ed. Stanley E. Porter (Peabody, MA: Hendrickson Publishers, Inc., 1999; 2001 reprint of The Paul of Acts: Essays in Literary Criticism, Rhetoric and Theology, in Wissenschaftliche Untersuchungen zum Neuen Testament 115, by Mohr Siebeck, Tubingen).

W. M. Ramsay, The Cities of St. Paul: Their Influence on his Life and Thought (New York: A. C. Armstrong and Son; London: Hodder and Stoughton, 1908); on Google Books at http://books.google.com/books?id=JryEbmKool0C&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, Pauline and Other Studies in Early Christian History (New York: A. C. Armstrong and Son, 1906); on Google Books at http://books.google.com/books?id=-1ZJAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 13 FEB 2013].

W. M. Ramsay, St. Paul the Traveler and the Roman Citizen, 10th ed. (London: Hodder and Stoughton, 1907); on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/ccel/ramsay/paul_roman.html [accessed 13 FEB 2013].

W. M. Ramsay, The Teaching of Paul in terms of The Present Day: The Deems Lectures in New York University (London: Hodder and Stoughton, 1914); on Internet Archive at http://ia600404.us.archive.org/2/items/teachingofpaulin00rams/teachingofpaulin00rams.pdf [accessed 13 FEB 2013].

A. T. Robertson, Epochs in the Life of Paul: A Study of Development in Paul's Character (Grand Rapids: Baker Book House, 1974).

Eckhard J. Schnabel, Paul The Missionary: Realities, Strategies And Methods (Downers Grove, IL: IVP Academic, 2008).

Udo Schnelle, Apostle Paul: His Life and Theology, trans. M. Eugene Boring (Grand Rapids: Baker Academic, 2003; trans. from Paulus: Leben und Denken, Berlin: Walter de Gruyter GmbH & Co., n.d.).

Thomas R. Schreiner, Paul, Apostle of God's Glory in Christ: A Pauline Theology (Downers Grove, IL: IVP Academic, 2001).

James Stalker, The Life of St. Paul, (Edinburgh: T. & T. Clark, 1885; rev. ed. 2010 by Kessinger Publishing from 1912 ed.); on Google Books at http://books.google.com/books?id=vT0HAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 7 FEB 2013].

James Ironside Still, St. Paul on Trial (London: Student Christian Movement, 1923).

End Notes:

[1] This title is in no way credited to the Bruce Springsteen song (1973) popularized by Manfred Mann’s Earth Band (1976)! See the NIV and NLT translations of Acts 22:11.

[2] “…the first of four defensive speeches of Paul (22:1-21; 24:10-21; 25:8-11; 26:1-23)…” Eckhard J. Schnabel, Acts, Vol. 5 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2012), pg. 881. “The speech on the steps before the Jews in the outer temple court (22:1-21) is Paul’s sixth speech.” Schnabel, op. cit., pg. 887. “Cf. 13:9-11 (Paphos); 13:16-41 (Pisidian Antioch); 14:15-18 (Lystra); 17:22-31 (Athens); 20:18-35 (Miletus).” Schnabel, op. cit., pg. 887, note 2. “In a formal defense speech, the exordium and narratio is followed by the probatio (the presentation of the proofs), the refutatio (the rebuttal of the case of the opponent), and the peroratio (the conclusion that summarizes the case and calls for a specific course of action). Here we have only the introduction (exordium) and the statement of the facts (narratio); the crowd interrupts Paul before the peroratio, i.e., before he can answer the charge that he teaches against the Jewish people, the Mosaic law, and the temple, as well as against the more specific charge that he brought a Gentile into the inner temple courts (21:28).” Schnabel, op. cit., pp. 887-888.

[3] Sometimes transliterated from the Hebrew as Shechinah, Shechina, or Schechinah.

[4] Peterson refers to 2 Cor. 4:6 as a “striking parallel.” pg. 600, note 33.

[5] The translation of the beginning of Acts 22:16 in the NIV and the NLT.

[6] John Berridge (1716-1793), in A Selection of Hymns for Public Worship, by William Gadsby (London: Gospel Standard Publications, 1987; also, n.p.: Gospel Standard Trust Publications, 2000), pp. 560-561, s.v. #748 (L.M.; Light in God’s Light. Ps. 36. 9; Isa. 60. 19).

[7] Allis has the year of R. D. Wilson’s article in the Princeton Theological Review wrong in the endnote on pg. 338. It was published in 1925, not 1923.

[8] See Allan A. MacRae, “G. M. Lamsa’s Translation”, in Biblical Christianity: Letters From Professor Allan A. MacRae, PhD (Tampines, Singapore: Christian Life Publishers, 1994), pp. 68-69.

[9] “This was delivered as The Tyndale New Testament Lecture 19 DEC 1942 at a Conference of graduate and theological student members of the Inter-Varsity Fellowship in Wadham College, Oxford.”

Pastor's Sermon Notes: The Good Old Days (Acts 21:27-40)

The Good Old Days

Acts 21:27-40

²⁷And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, ²⁸Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place. ²⁹(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) ³⁰And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. ³¹And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. ³²Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. ³³Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. ³⁴And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. ³⁵And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. ³⁶For the multitude of the people followed after, crying, Away with him. ³⁷And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? ³⁸Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? ³⁹But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. ⁴⁰And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

Introduction:

You may wonder at the title given the events of this day in the life of the Apostle Paul. Well, I can only advise you at this point to “keep wondering”! There may be some question about the relative “goodness” of the “Good Old Days,” but there should be no question at all that they had their moments. In the passage before us we need to see if there is anything worthy of referencing as one of the “Good Old Days” in the history of the Church of Jesus Christ!

Outline:

I. False Accusations Flying Everywhere (21:27-29)

II. Attempted Murder Interrupted in the Nick of Time (21:30-32)

III. Rome to the Rescue (21:33-36)

IV. Let Paul Speak (21:37-40)

Transition: Let us see how this sequence of events begins, and then how it develops, remembering that what is involved throughout are the acts of the Ascended Christ by His Holy Spirit through His chosen Apostles!

I. False Accusations Flying Everywhere (21:27-29)

1. The Seizure of Paul in the Temple (21:27)

2. The Expanded Repetition of the False Rumor (21:28)

3. The False Basis for the Most Serious and Specific Accusation (21:29)

1. The Seizure of Paul in the Temple (21:27)

And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him,

the Jews which were of Asia

2. The Expanded Repetition of the False Rumor (21:28)

Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

“The accusations they began to make against Paul were very serious. Two were the same charges leveled against Stephen (cf. 6:13): He speaks against “our law and this place”; i.e., against Torah and temple.” [1]

[Polhill’s footnote 13: “There are some rather striking parallels in this section with the Stephen narrative, as noted by R. C. Tannehill, Narrative Unity, 2:273. Not only were the charges the same, but both Paul and Stephen experienced mob violence. Both delivered speeches before their accusers, and both speeches began with the same address, “Brothers and fathers” (7:2; 22:1). Both speeches provoked a violent response (7:54–58; 22:22–23). Both Paul and Stephen were accused by Diaspora Jews (6:9–12a; 21:27). And in Paul’s speech there is a linking reference to Stephen’s death (22:20).”]

“The third charge was less specific but perhaps the most valid—that Paul taught “against our people.” In a sense Paul did. His leveling gospel of oneness of all in Jesus Christ, Greek as well as Jew, could ultimately do nothing other than reduce the significance of the Jews as God’s chosen people. In this instance they charged him with temple violation. They accused Paul of having violated the temple by taking a Gentile beyond the court of the Gentiles into the sacred precincts that were open to Jews only; i.e., into the area of the temple proper. The large outer courtyard, known as the court of the Gentiles, was open to all. The temple proper was not. In fact, there was a stone barrier that separated the court of the Gentiles from the first courtyard of the temple proper, the court of the women.¹⁴” [2]

[Polhill’s footnote 14: “The temple proper consisted of four courts that proceeded from greatest access to most restricted access. The first court, the court of the women, was open to all Israelites. From there one proceeded to the court of the men, open only to Israelite males. Further in was the court of the priests, open only to the Israelite priesthood. Innermost was the holy of holies, accessible only to the high priest and to him only on one day a year, the Day of Atonement. For a fuller description of the Herodian temple, see J. Polhill, “The Temple in Jesus’ Day,” Biblical Illustrator (Summer 1988): 75–80.”]

1) Paul’s past teaching perceived as negative towards:

(1) the people - Eph. 2:14?

(2) the law

(3) this place

2) Paul’s present offense and its consequence:

(1) brought Greeks also into the temple

(2) polluted this holy place [3]

“On an occasion when he was trying to establish his Jewishness, it was the last thing he would have done! It was an instance of sheer irony. In the temple for his own purification, Paul was accused of having defiled it.” [4]

Josephus, The Wars of the Jews, 5:193-194; 6:124-128 -

“193 When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 194 upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;””

“124 4. Now Titus was deeply affected with this state of things, and reproached John and his party, and said to them, “Have not you, vile wretches that you are, by our permission, put up this partition-wall before your sanctuary? 125 Have not you been allowed to put up the pillars thereto belonging, at due distances, and on it to engrave in Greek, and in your own letters, this prohibition, that no foreigner should go beyond that wall. 126 Have not we given you leave to kill such as go beyond it, though he were a Roman? And what do you do now, you pernicious villains? Why do you trample upon dead bodies in this temple? and why do you pollute this holy house with the blood of both foreigners and Jews themselves? 127 I appeal to the gods of my own country, and to every god that ever had any regard to this place (for I do not suppose it to be now regarded by any of them); I also appeal to my own army, and to those Jews that are now with me, and even to you yourselves, that I do not force you to defile this your sanctuary; 128 and if you will but change the place whereon you will fight, no Roman shall either come near your sanctuary, or offer any affront to it; nay, I will endeavor to preserve you your holy house, whether you will or not.”

Josephus, Antiquities of the Jews, 15:417 -

“Thus was the first enclosure. In the midst of which, and not far from it, was the second, to be gone up to by a few steps: this was encompassed by a stone wall for a partition, with an inscription, which forbade any foreigner to go in under pain of death.”

3. The False Basis for the Most Serious and Specific Accusation (21:29)

(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)

Trophimus an Ephesian [5]

II. Attempted Murder Interrupted in the Nick of Time (21:30-32)

³⁰And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. ³¹And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. ³²Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.

1. Paul Evicted from the Temple (21:30)

2. News of the Murderous Mob Reaches the Roman Military Officer (21:31)

3. Appearance of the Roman Military Force Prevents Further Assault on Paul (21:32)

1. Paul Evicted from the Temple (21:30)

And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. [6]

2. News of the Murderous Mob Reaches the Roman Military Officer (21:31)

And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar.

the chief captain of the band - a chiliarch, or tribune, over a cohort of 1,000 soldiers, six of which comprise one of the Roman legions

“This tribune, whose name is later disclosed as Claudius Lysias (23:26), would play a major role in the following two chapters. As a tribune he was a high-ranking Roman military officer in charge of a cohort, which consisted of 1,000 soldiers (760 infantry and 240 cavalry). Since the procurator resided in Caesarea and only made periodic visits to Jerusalem, Lysias had the prime responsibility for the Roman administration and peace-keeping within the city.” [7]

3. Appearance of the Roman Military Force Prevents Further Assault on Paul (21:32)

Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul.

centurions - over 100 soldiers - note the plural here indicating that the number of soldiers was at least 200

III. Rome to the Rescue (21:33-36)

³³Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. ³⁴And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. ³⁵And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. ³⁶For the multitude of the people followed after, crying, Away with him.

1. Paul Arrested by the Roman Officer (21:33)

2. The Confusion Concerning Paul’s Identity and Crime (21:34)

3. Paul Carried by the Roman Soldiers into the Castle (21:35)

4. The Demand of the Pursuing Mob (21:36)

1. Paul Arrested by the Roman Officer (21:33)

Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done.

2. The Confusion Concerning Paul’s Identity and Crime (21:34)

And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle.

The confusion of the mob is the issue here.

What is meant by “the castle”? [8] “barracks” (NASB, ESV, HCSB, NIV), “fortress” (NLT)

3. Paul Carried by the Roman Soldiers into the Castle (21:35)

And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people.

The violence of the mob is now the issue.

This violent threat is the basis for the soldiers bearing the chained Apostle up the stairs.

4. The Demand of the Pursuing Mob (21:36)

For the multitude of the people followed after, crying, Away with him.

The demand of the mob is finalized here.

What may be intended by expressed desire of the mob, “Away with him!”?

“…the same words the mob had screamed against Jesus (cf. Luke 23:18; John 19:15).” [9]

IV. Let Paul Speak (21:37-40)

³⁷And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? ³⁸Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? ³⁹But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. ⁴⁰And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

1. Paul Begins to Converse with the Roman Officer (21:37)

2. Paul is Suspected of Being an Egyptian Revolutionary (21:38)

3. Paul Identifies Himself and Seeks Permission to Address the Mob (21:39)

4. Paul is Allowed to Address the Mob by the Roman Officer (21:40)

1. Paul Begins to Converse with the Roman Officer (21:37)

And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek?

Communication in two languages takes place during this incident. Here Paul begins to converse with the Roman officer in Koine Greek.

Paul asks permission to address the Roman officer

What would you say at such a time? What would you expect Paul to say to this officer?

“Thank you! Just get me out of here!” NOT! Not Paul. Not a bit of it.

The Roman officer inquires concerning Paul’s ability to converse in Koine Greek.

2. Paul is Suspected of Being an Egyptian Revolutionary (21:38)

Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?

What is this historical incident that the Roman officer is referring to? [10]

Josephus, Antiquites of the Jews, 20:169-172 -

“169 Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 170 He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. 171 Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 172 But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them.”

Josephus, The Wars of the Jews, 2:261-263 -

“261 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 262 these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. 263 But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves.”

3. Paul Identifies Himself and Seeks Permission to Address the Mob (21:39)

But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people.

4. Paul is Allowed to Address the Mob by the Roman Officer (21:40)

And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,

What a strange place to insert a chapter break! In the middle of a sentence!

Now the second language comes into play as Paul begins to address the multitude in the dialect of the Hebrews (Aramaic, in NIV and NLT). [11]

Complete outline:

I. False Accusations Flying Everywhere (21:27-29)

1. The Seizure of Paul in the Temple (21:27)

2. The Expanded Repetition of the False Rumor (21:28)

3. The False Basis for the Most Serious and Specific Accusation (21:29)

II. Attempted Murder Interrupted in the Nick of Time (21:30-32)

1. Paul Evicted from the Temple (21:30)

2. News of the Murderous Mob Reaches the Roman Military Officer (21:31)

3. Appearance of the Roman Military Force Prevents Further Assault on Paul (21:32)

III. Rome to the Rescue (21:33-36)

1. Paul Arrested by the Roman Officer (21:33)

2. The Confusion Concerning Paul’s Identity and Crime (21:34)

3. Paul Carried by the Roman Soldiers into the Castle (21:35)

4. The Demand of the Pursuing Mob (21:36)

IV. Let Paul Speak (21:37-40)

1. Paul Begins to Converse with the Roman Officer (21:37)

2. Paul is Suspected of Being an Egyptian Revolutionary (21:38)

3. Paul Identifies Himself and Seeks Permission to Address the Mob (21:39)

4. Paul is Allowed to Address the Mob by the Roman Officer (21:40)

[Sermon preached 18 JAN 2015 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Appendix 1 - Resources cited in Notes:

C. K. Barrett, ed. New Testament Background: Selected Documents (Harper & Row, Publishers, n.d.; 1961 reprint of original by S.P.C.K., London, 1956).

Alfred Edersheim, Sketches of Jewish Social Life In the Days of Christ (Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.; 1979 reprint).

Alfred Edersheim, The Temple: Its Ministry and Services As They Were at the Time of Jesus Christ (Grand Rapids: William B. Eerdmans Publishing Co., n.d.).

V. R. L. Fry, The Warning Inscriptions from the Herodian Temple, Ph.D. diss. (Louisville, KY: Southern Baptist Theological Seminary, 1974).

J. M. Grintz, “Hebrew as the Spoken and Written Language in the Last Days of the Second Temple,” Journal of Biblical Literature 79 (1960), pp. 32-47.

Joachim Jeremias, Jerusalem in the Time of Jesus: An Investigation into Economic and Social Conditions during the New Testament Period, trans. F. H. Cave and C. H. Cave, 3rd ed. (Philadelphia: Fortress Press, 1969; from Jerusalem zur Zeit Jesu, Gottingen, Germany: Vandenhoeck & Ruprecht, 1962).

Flavius Josephus, Bellum Judaicum and Antiquitates, ed. B. Niese (Berlin, 1885-1894; reprint Berlin, 1955); trans. H. St J. Thackeray et al., 9 vols., Loeb Classical Library (London, 1926-1966); and Josephus: Complete Works, trans. William Whiston (Grand Rapids: Kregel Publications, n.d.; reprint edition from 1867 edition by William P. Nimmo, Edinburgh, Scotland and Standard Edition by Porter and Coates, Phildelphia; from original, The Genuine Works of Flavius Josephus, the Jewish Historian, 1737); on Christian Classics Ethereal Library at http://www.ccel.org/j/josephus/works/JOSEPHUS.HTM [accessed 17 JAN 2015]; on Bible Study Tools at http://www.biblestudytools.com/history/flavius-josephus/ [accessed 17 JAN 2015]; on Project Gutenberg at http://www.gutenberg.org/files/29434/29434-h/29434-h.htm [accessed 17 JAN 2015]; on Lexundria at http://lexundria.com/j_bj/0/wst and http://lexundria.com/j_aj/0/wst [accessed 17 JAN 2015]; and elsewhere.

John B. Polhill, Acts, Vol. 26 in The New American Commentary, gen. ed. David S. Dockery (Nashville, TN: Broadman & Holman, Publishers, 1992).

John B. Polhill, “The Temple in Jesus’ Day,” Biblical Illustrator (Summer 1988), pp. 75-80.

R. C. Tannehill, The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 2: The Acts of the Apostles (Minneapolis: Fortress, 1990).

Appendix 2 - Resources on Aramaic:

Oswald T. Allis, The Five Books of Moses (Nutley, NJ: Presbyterian and Reformed Publishing Co., 1943, 1949), pp. 243-244, note 63, pg. 338. [12]