My Redeemer > Bible > Acts > 22:1-24:27
|
|
Acts 22:3 Gamaliel: See the note for 5:33-40.
 LITERARY RICHES | ||
|---|---|---|
|
Acts 22:3 zealous, zelotes; Strong #2207: Ardent in zeal, to be ardent and harbor a feeling in favor or against, a profound devotion to something or someone, an enthusiast, an unconditional supporter, admirer, emulater, imitator, follower of someone, of anything. Paul rejected his earlier zeal, that made him a persecutor of the Church, but he rejoiced in his zelotes for the LORD Christ Jesus.
| ||
Acts 22:6 Here begins the second of the three narrations about Paul's conversion in Acts. The first (9:1-19) is the recount that Luke makes of the event. The second (verses 6-21) and the third (26:12-18) are the account the Paul himself makes in his public testimony before the Jews, and later before the authorities.
Acts 22:7,8 See the note for 9:4.
Acts 22:8 POSITION OF TEACHER AND SCHOLAR (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International) Acts 22:8 Gamaliel (IDB) [guh MAY lih el] (GOD is my recompense). A famous member of the Jewish Sanhedrin and a teacher of the Law. Gamaliel, who had taught Paul (Acts 22:3), advised the Sanhedrin to treat the apostles of the young Christian church with moderation. Gamaliel's argument was simple. If Jesus was a false prophet, as many others had been, the movement would soon fade into obscurity. If, however, the work was "of GOD", he pointed out, "you cannot overthrow it" (Acts 5:39).
Acts 22:12 The description of Ananias here seeks to show how Paul's conversion and his subsequent ministry were compatible with Jewish traditions.
Acts 22:16 See section 1 of "Truth in Action" at the end of Acts.
Acts 22:16 See the note on being baptized, 2:38.
Acts 22:18 They will not receive your testimony: Refers to the general Jewish leadership and community of Jerusalem, not to the Church (9:26-28).
Acts 22:22 The mention of the "Gentiles" (v.21) infuriated the Jews.
Acts 22:23 Luke is relating the furious attitude of the opposition against Paul and the Christian message that he represented (see 23:10). Throughout Luke's text the believers are presented as rational people, while their detractors are presented as irrational persons (26:24-26). The message of Jesus and the cross is insanity to the world, but for those who are saved it's very reasonable. The gospel is the wisdom and power of GOD (I Cor. 1:18-25).
Acts 22:24 The multitude's reaction was so violent that the Roman authorities suspected that Paul might have committed a great crime, so they proposed to beat a confession out of him.
Acts 22:25 To protect himself, Paul invokes his Roman citizenship (see the note for 16:37).
Acts 23:2 Ananias, the high priest, isn't the same Ananias of 5:1 and 9:10.
Acts 23:3-5 Whited wall: Alludes to an appearance of cleanliness, but to a miserable interior. Perhaps Paul's reaction wasn't appropriate (see v.5; I Pet. 2:21-23), but even Jesus vigorously defended his legal rights (John 18:21-23). I didn't know...that he was the high priest must have been said with bitter irony, in order to indicate that he didn't expect justice from a Jewish tribunal.
Acts 23:6 See the note for 22:31,32.
Acts 23:11 See the note for 21:4-12.
Acts 23:16 GOD speaks through angels, dreams and visions. In other times he used very ordinary people and situations. What at first sight seems to be a common situation, has its origin in divine providence.
Acts 23:24 Felix served as governor of Judea from 52 to 59 A.C. (see the note for 25:13).
Acts 24:1-27 Before Felix (HBH) For more than two years Paul was imprisoned in Caesarea. Roman justice moved slowly or not at all; the corruption of the Roman legal system was well-documented in ancient literature.
Paul's first trial took place before Felix. Felix was a former slave who had been elevated to this powerful political position because his brother was a close friend of the emperor Claudius. Jewish lawyers came from Jerusalem to accuse Paul of worldwide insurrection among the Jews and of messianic political connections. Paul defended his actions, noting that he had done nothing in Jerusalem deserving of punishment. In fact, his behavior in Jerusalem was an example of true Jewish piety. Paul also called on the Jews from Asia Minor who were his true accusers to appear, a right that was his by law. Paul's trial before Felix ended on an uncertain note because Felix kept Paul in prison until the end of his term of office. Felix was waiting for Paul to pay for his release.
Acts 24:2,3 An appropriate but manipulative introduction. In contrast, that of Paul is short but direct.
Acts 24:5 The sect of the Nazarenes, a moderately derogatory description given to the Christians (see v.14, "that they call a sect").
Acts 24:10 See the note for verses 2,3.
Acts 24:14 Believing all the things that are written in the Law and the prophets: The followers of Jesus didn't reject the Jewish Scriptures (see Matt. 5:17,18). They simply understood them under a new light: Jesus of Nazareth was the Messiah (18:5); his coming wasn't merely in the Jewish national interest (1:6,7); and his kingdom included all the nations, the Gentiles (15:15-17). See 26:6,7,22,23; the note for 28:23.
Acts 24:18 See the note for 21:23,24.
Acts 24:27 Festus served as governor between the years 59 and 61 A.D.
"Brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers". In Jewish schools the master sat on a high chair, the elder pupils on a lower bench, and the youngest on the ground. The general custom at present in the East is for the teacher and pupils to sit upon the ground, and, according to Maimonides, this was once the ancient practice. The custom probably varied at different periods, but in either case the pupils were literally "at the feet" of their instructor. This is referred to in Luke 10:39, where we are told that Mary "sat at Jesus' feet, and heard his word." LITERARY RICHES
LITERARY RICHES
Introduction to Acts - Ch. 1 - Ch. 2 - Ch. 3 - Ch. 4 - Ch. 5 - Ch. 6 - Ch. 7 - Ch. 8 - Ch. 9 - Ch. 10 - Ch. 11 - Ch. 12 - Ch. 13 - Ch. 14 - Ch. 15 - Ch. 16 - Ch. 17 - Ch. 18 - Ch. 19 - Ch. 20 - Ch. 21 - Ch. 22 - Ch. 23 - Ch. 24 - Ch. 25 - Ch. 26 - Ch. 27 - Ch. 28 - Truth in Action throughout Acts
Genesis - Exodus - Leviticus - Numbers - Deuteronomy - Joshua - Judges - Ruth - I Samuel - II Samuel - I Kings - II Kings - I Chronicles - II Chronicles - Ezra - Nehemiah - Esther - Job - Psalms - Proverbs - Ecclesiastes - Song of Songs - Isaiah - Jeremiah - Lamentations - Ezekiel - Daniel - Hosea - Joel - Amos - Obadiah - Jonah - Micah - Nahum - Habakkuk - Zephaniah - Haggai - Zechariah - Malachi
Matthew - Mark - Luke - John - Acts - Romans - I Corinthians - II Corinthians - Galatians - Ephesians - Philippians - Colossians - I Thessalonians - II Thessalonians - I Timothy - II Timothy - Titus - Philemon - Hebrews - James - I Peter - II Peter - I John - II John - III John - Jude - Revelation
Paul at Caesarea (ch. 24) ("Exploring the New Testament" by Earle, Blaney and Hanson; published 1955)
Paul Before Felix (ch. 24). The Jews had hired an orator, Tertullus, to present their case to the governor. The flattery with which he opened his speech was anything but sincere and deserved, for Felix was a cruel ruler and much hated by the Jews.
Paul was accused of being a public nuisance, and insurrectionist, "a ringleader of the sect of the Nazarenes," and a profaner of the Temple. This last charge the apostle emphatically denied. One thing only would he admit: that he was guilty of the "heresy" of believing in Jesus. His motto in verse 16 is a good one for all of us today.
Felix had influenced Drusilla to leave her former husband and marry him. No wonder the governor trembled when Paul reasoned of righteousness and judgment (v.25). Felix never, found, as far as we know, "a convenient season" for repentance. Instead he sought a bribe from Paul. Hoping to please the Jews, he left Paul in prison when he was recalled to Rome. But the Jews, instead, lodged a complaint against Felix with the emperor.
Paul Before Festus (25:1-12). Festus has the reputation of being a more honest procurator than Felix. He refused the request of the Jews that Paul be brought to Jerusalem for trial. Instead he held the hearing at Caesarea, the location of the government palace.
Pressed by the Jews, Festus finally asked Paul if he would consent to go to Jerusalem for further trial. Then Paul once more stood on his rights as a Roman citizen and appealed to Caesar. This meant that he would be tried by the imperial court at Rome.
Agrippa and Bernice (25:13-22). Herod Agrippa II was the son of Herod Agrippa I - whose death is recorded in chapter 12 - and the great-grandson of Herod the Great. Drusilla, wife of Felix, was his sister. Bernice was also his sister. Josephus tells us that Agrippa's relations with his sister Bernice were creating quite a scandal at this time. It was typical of the Herods that this godless couple should appear "with great pomp" (v.23) at the governor's palace.
Paul Before Agrippa (25:23-26:32). After Festus had explained that he wished Agrippa to help him frame a charge against Paul to send to the emperor, the king invited the prisoner to say what he wished in his own defense.
Paul first expressed his pleasure at addressing a man who was well acquainted with Jewish customs. He then proceeded to relate the story of his conversion. But when he became earnest in his preaching about Christ and His salvation (v.23), Festus interrupted, crying that Paul was out of his mind because of his much learning.
After briefly but courteously denying the charge, Paul turned his attention once more to Agrippa and asked him if he believed the Old Testament prophets. Before the startled king could stammer out a reply Paul said, "I know you believe." After the moment of silence that ensued Agrippa said, "With but little persuasion thou wouldest fain make me a Christian." It could be that these words were spoken as much sarcastically as seriously.