Atos 22

Atos 22

Chart from Jensen's Survey of the NT - used by permission THE EXPANDING WITNESS OF THE SPIRIT-EMPOWERED CHURCH Paul's First Missionary Journey Acts 13:4-14:28 Paul's Second Missionary Journey Acts 15:36-18:22 Paul's Third Missionary Journey Acts 18:23-21:26 Maps in table above are from the Holman Bible Atlas (Hardcover/Paperback version) copyrighted © 1998 B&H Publishing Group, used by permission, all rights reserved. This is one of the best resources for Bible maps as the maps also include helpful short descriptions of the events portrayed on the maps. Please do not download for use on another website. Thank you. Here is a map with all three journeys on one map. John Hannah's Outline for Third Missionary Journey (see map) The third missionary journey of Paul (Acts 18:23-21:16) The ministry in Galatia and Phrygia (Acts 18:23) The ministry in Ephesus (Acts 18:24-19:41) Instruction of Apollos (Acts 18:24-28) Instruction of some of John's followers (Acts 19:1-7) Instruction of the Ephesians (Acts 19:8-20) Instructions concerning his plans (Acts 19:21-22) The riots in Ephesus (Acts 19:23-41) The ministry in Macedonia and Achaia (Acts 20:1-5) The ministry in Troas (Acts 20:6-12) The ministry in Miletus (Acts 20:13-38) His journey to Miletus (Acts 20:13-16) His message to the Ephesian elders (Acts 20:17-35) Concerning his ministry (Acts 20:17-27) Concerning the church (Acts 20:28-35) His farewell to the Ephesians (Acts 20:36-38) The ministry at Tyre (Acts 21:1-6) His journey to Tyre (Acts 21:1-3) His ministry in Tyre (Acts 21:4-6) The ministry in Caesarea (Acts 21:7-16) Agabus' prediction (Acts 21:7-12) Paul's reply (Acts 21:13-14) The journey toward Jerusalem (Acts 21:15-16) The journey of Paul to Rome (Acts 21:17-28:31) His witness in Jerusalem (Acts 21:17-23:35) Paul's report to the elders (Acts 21:17-26) Paul's arrest (Acts 21:27-36) Paul's defense (Acts 21:37-23:10) His first defense (Acts 21:37-22:23) The background (Acts 21:37-40) The content (Acts 22:1-21) The result (Acts 22:22-23) His second defense (Acts 22:24-23:10) The background (Acts 22:24-29) The council (Acts 22:30) The content (Acts 23:1-9) The conflict (Acts 23:10) Paul's deliverance (Acts 23:11-35) The encouragement (Acts 23:11) The plot (Acts 23:12-16) The counterplot (Acts 23:17-24) The letter to Felix (Acts 23:25-30) The deliverance to Felix (Acts 23:31-35) His witness in Caesarea (Acts 24:1-26:32) Paul's defense before Felix (Acts 24:1-27) The setting (Acts 24:1) The accusations of Tertullus (Acts 24:2-9) The reply of Paul (Acts 24:10-21) The consequences (Acts 24:22-27) Paul's defense before Festus (Acts 25:1-12) The setting (Acts 25:1-5) The trial (Acts 25:6-11) The result (Acts 25:12) Paul's defense before Agrippa (Acts 25:13-26:32) The arrival of Agrippa (Acts 25:13) Festus' presentation of Paul's case (Acts 25:14-22) Festus' presentation of Paul (Acts 25:23-27) Paul's defense before Agrippa (Acts 26:1-23) Paul's answer to Festus (Acts 26:24-26) Paul's interaction with Agrippa (Acts 26:27-29) The conclusion (Acts 26:30-32) His witness on the way to Rome (Acts 27:1-28:15) His witness aboard ship (Acts 27:1-44) His witness on Malta (Acts 28:1-15) Paul's miraculous preservation (Acts 28:1-6) Paul's healing of Publius' father (Acts 28:7-10) Paul's continued journey toward Rome (Acts 28:11-15) His witness in Rome (Acts 28:16-31) The occasion for his witness (Acts 28:16-22) The content of his witness (Acts 28:23-28) The result of his witness (Acts 28:29) The summary of Paul's witness in Rome (Acts 28:30-31) Hannah's Bible Outlines - Recommended Resource Acts 22:1 "Brethren and fathers, hear my defense which I now offer to you." KJV Acts 22:1 Men, brethren, and fathers, hear ye my defence which I make now unto you. brethren Acts 7:2; 13:26; 23:1,6; 28:17 my defense. Acts 19:33; 24:10; 25:8,16; 26:1,2,24; Luke 12:11; 21:14; Ro 2:15; 1 Cor 9:3; 2 Cor 7:11; 12:19; Phil 1:7,17; 2 Ti 4:16; 1 Peter 3:15 Watch video of Paul's arrest and speech before the crowd Acts 22 Resources - Multiple Sermons and Commentaries PAUL'S APOLOGETIC An "apology" in Paul's day had nothing to do with saying, "I'm sorry!" Rather it was a reasoned argument or defense presenting evidence or compelling proof. As discussed below Paul never got a chance to give a full defense of the faith because the Jews interrupted him (Acts 22:21+). It is also worth noting that this is one of 5-6 times in which Paul gave his personal testimony regarding his conversion - Acts 9, Acts 22, Acts 26, Philippians 3, 1 Timothy 1, and some would say in Galatians 1. Paul's Testimony in Philippians 3 - "Although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: 5 circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; 6as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. 7 But whatever things were gain to me, those things I have counted as loss for the sake of Christ. 8 More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, 9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith. (Philippians 3:4-9) Paul's Testimony in 1 Timothy - I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen. (1 Timothy 1:12-17) Brethren is actually two Greek nouns, men (aner) and brothers (adelphotes) Notice that Paul begins his speech just as had Stephen who declared "“Hear me, brethren and fathers!" (Acts 7:2+). Hear (listen - akouo = English acoustics) is the aorist imperative a command that speaks of urgency, a very apt description for a man who had just been beaten by a mob that still wanted his death! But on the other side of that coin, this message was urgently needed by Paul's persecutors, for their lives were in eternal danger, while Paul's was only in temporal danger. Defense (627)(apologia from apo = from + logos = speech, intelligent reasoning) literally means, “to talk one’s self off from" or a well-reasoned reply, a thought-out response which adequately addresses the issue. Apologia was a technical word used in the Greek law courts and was used of an attorney who talked his client off from a charge preferred against him. In short it refers to a speech given in defense. Today apología ("biblical apologetics") is used of supplying evidences for the Christian faith (e.g., see Josh McDowell's online books More Than a Carpenter and his 817 magnum opus New Evidence that Demands a Verdict - see old version free online) Although apologia may have the idea of a judicial interrogation in which one is called to answer for the manner in which he has exercised his responsibility, the word can also mean an informal explanation or defense of one's position (1Cor 9:3, 2Cor 7:11) and as used by Paul here in Acts 22 aptly describes his giving an answer to the skeptical, abusive or derisive inquiries of the ill-disposed Jews (so ill-disposed that they wanted to murder him!) In Paul's case his "defense" consisted only of his testimony and he never got the opportunity to give a full defense of the Christian faith because of the Jewish reaction to his mention that Jesus had sent him "to the Gentiles!" (Acts 22:21+). The crowd became rabid! Apologia in the NT - defense(7), vindication(1). - Acts 22:1; Acts 25:16; 1 Co. 9:3; 2 Co. 7:11; Phil. 1:7; Phil. 1:16; 2 Ti 4:16; 1 Pet. 3:15 THOUGHT - Every believer is called (commanded) by God to be a capable apologist! Peter calls believers to "sanctify (aorist imperative = "Just do it!" - See our need for the Holy Spirit to obey this command) Christ as Lord in your hearts, always (HOW OFTEN?) being ready (hetoimos) to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;" (1 Peter 3:15+) In short, God (through the inspired writing of Peter) is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one’s beliefs humbly, thoughtfully, reasonably, and biblically. Beloved, when Jesus Christ is Lord of our lives (which He is whether we acknowledge it or not), each crisis (See Chinese word for crisis) becomes an opportunity for being a witness for Jesus (Acts 1:8+). When we walk out the door in the morning filled with (controlled and empowered by) the Holy Spirit (Eph 5:18+, Gal 5:16+), we can be confident (and bold) that we are “ready always to give an answer.” So this begs the question - Are you prepared to make a defense of the Gospel of Jesus Christ? If not, you need to get prepared! What are you going to say to the Lord at the Bema Seat when He asks you if you gave a defense to others declaring how His Gospel had transformed your life from the gutter to glory? (Ponder the passages on the Bema Seat - 2 Cor 5:10+, cf Ro 14:10-12+). NET Note - This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; Acts 25:8, 16; and Acts 26:1ff (ED: See Outline above). For the use of such a speech ("apologia") in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10. Related Resources: What is Christian apologetics? What is classical apologetics? What is presuppositional apologetics? What is evidential apologetics? Questions about Apologetics - such as Does God exist? Is there a God? Is God dead? Is God imaginary? Acts 22:2 And when they heard that he was addressing them in the Hebrew dialect, they became even more quiet; and he said KJV Acts 22:2 And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith, Watch video of Paul's arrest and speech before the crowd Acts 22 Resources - Multiple Sermons and Commentaries PAUL TESTIFIES IN THE HEBREW DIALECT And when they heard that he was addressing them in the Hebrew dialect - Addressing is in the imperfect tense indicating it was ongoing. They are thinking "This man knows our language." Was addressing (4377)(prosphoneo from pros = to + phoneo = to call) means to utter sounds toward someone and then to speak out, call out or address (Mt 11:16; Lk 7:32; 23:20; Ac 22:2). The other NT sense is to call to oneself with implication of shared interests (Lk 6:13; 13:12; Ac 11:2). This verb can convey the sense of to accost which can mean to approach and speak to boldly or aggressively, as with a demand or request. It is difficult to imagine that was Paul's demeanor in the present context as he addressed already blood-thirsty mob. Hebrew (1446)(Hebrais) refers to the Hebrew language; not that however in which the OT was written. Most observers interpret this as a reference to the lingua franca in Palestine which was the closely related Semitic language of Aramaic. It is unlikely that the Roman commander Claudius Lysias would have been able to fully understand what Paul was saying. Dialect (language) (1258)(dialektos from dialegomai = to dispute, discourse, reason) usually refers to the specific dialect of a region or special district within a nation, speaking of the the form of speech characteristic of a nation or region (I am from Texas and have a definite Texas twang or "dialect"). They became even more quiet - Paul's use of the Hebrew dialect arrested the crowd's attention and they became even more quiet than they were in Acts 21:40+ where Luke says "there was a great hush." He has secured their attention. He has established a "spiritual beach head" so to speak, a point of commonality with his audience. When we prepare to share our testimony, we too should always seek to find some common ground instead of just blasting them with our testimony. Quiet (2271)(hesuchia from hesuchos = still) means stillness, quiet. Hesuchia "does not mean speechlessness, which is more directly indicated by (sige)" (Thayer). In 2 Th 3:12 the idea of hesuchia is a state of undisturbed quietness and calm - 'quiet circumstances, undisturbed life." (Louw-Nida) In 1 Th 4:11, the idea is to live in a quiet, peaceful, mild manner. Gary Hill - For believers, hesuchia is God-produced calm with inner tranquility which ironically prompts taking "the next (appropriate) step" (decisive action). Gilbrant - It is used in classical Greek to describe a place or state of “rest, quiet.” Hēsuchia is used in the Septuagint in a similar manner. In Joshua 5:8 it describes the state of “rest” needed for healing after a circumcision. Elsewhere hēsuchia is used to identify a “peaceable” or “safe” place to dwell (1 Chronicles 4:40; Ezekiel 38:11). There are only three uses (ED: Actually 4) of hēsuchia in the New Testament, all of which describe a state. In Acts 22:2 Luke told how “silent” Paul’s hearers became when they heard him address them in their own Hebrew tongue. This “silence” is one that comes from within and is not forced from another, nor does it disturb others. Paul used hēsuchia in that same sense in 2 Thessalonians 3:12 and 1 Timothy 2:11,12. His exhortation to keep “quiet, silent” was to correct the tendency of some to disturb others and thus bring reproach upon the gospel. (Complete Biblical Library Greek-English Dictionary) Hesuchia - 4x - quiet(2), quiet fashion(1), quietly(1). - Acts 22:2; 2 Thess. 3:12; 1 Tim. 2:11; 1 Tim. 2:12 Gary Hill on hesuchia in 1 Timothy 2 relating to women - 1 Tim 2:11,12 does not teach women to "shut up" (be absolutely silent) in public services. Rather, hēsyxía ("inner calm," "appropriate tranquility") refers to divinely-produced calm using controlled emotion (speech), proceeding from inner quietness produced by the Lord. "Women are encouraged in Scripture in seeking the Lord to prophesy, etc. by the inspiration of the Spirit. Their apt-quietness (hēsyxía) ensures it is done in the right fashion (time) to carry out His plan in public services, etc." (G. Archer). Note: Modern readers must remember there were no "chapter breaks" in the original text of Scripture. This is important as 1 Tim 2:11,12 begins the discussion (qualifications) of elder-overseers that continues on in 1 Tim 3:1f. In sum, women are not told to "shut up and be quiet" in church services in 1 Tim 2:11f. Rather this section teaches eldership is reserved by God for men. Reflection: Women are not told in Scripture to keep absolutely silent, i.e. "shut up" in church, family, or society! They are warned however not to "prattle" on at the wrong time. [1 Cor 14:34,35 teaches the need to judge (evaluate) all prophesying done in public worship – which women can (should) also do (Ac 2:17; 21:9). This passage may also be a prohibition to women, not to call down to their husbands for discussion during synagogue services. (Women were segregated in public worship at that time.) Women sat on the upper floor, so calling down to their husbands would have disturbed the service, i.e. by them asking questions of their husbands down on the lower floor.] (Discovery Bible) Hesuchia in the Septuagint - Josh 5:8; 1 Chr. 4:40; 1 Chr. 22:9; Est. 4:17; Job 34:29; Prov. 7:9; Prov. 11:12; Ezek. 38:11 Acts 22:3 "I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today. KJV Acts 22:3 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. I am a Jew Acts 21:39; Ro 11:1; 2 Cor 11:22; Phil 3:5 born in Tarsus of Cilicia Acts 9:11,30; 11:25 brought up in this city Acts 6:9; 15:23,41; 23:34; Gal 1:21 at Dt 33:3; 2 Ki 4:38; Luke 2:46; 8:35; 10:39 strictly according to the law of our fathers Acts 23:6; 26:5; Gal 1:14; Phil 3:5 being zealous for God just as you all are today Acts 21:20; 2 Sa 21:2; Ro 10:2,3; Gal 4:17,18; Phil 3:6 Watch video of Paul's arrest and speech before the crowd Acts 22 Resources - Multiple Sermons and Commentaries PAUL CONCILIATES THE CROWD Conciliate means to cause to be more favorably inclined; to gain the good will of, to ease the anger or disturbance of. Conciliate suggests ending an estrangement by persuasion, concession, or settling of differences. And so Paul now launches into his "defense," or more accurately into his testimony because of the interruption of the crowd. In sum his defense is from Acts 22:3-21 and can be roughly outlined as follows... Acts 22:2-5 - Circumstances Before Conversion Acts 22:6-16 - Circumstances Surrounding Conversion Acts 22:17-21 - Commission After Conversion I am a Jew, born in Tarsus of Cilicia - For context, remember that most of the mob do not even know Paul's identity. They have just been stirred up by his alledged "anti-Semitism!" So he begins literally and emphatically (first in Greek sentence) by stating categorically "I am a man a Jew" which might be paraphrased as “I myself, like you, am truly a Jew.” He proudly states his Jewish heritage. And in so doing his claim to being a true Jew (not a Gentile proselyte converted to Judaism) begins to establish common ground with the zealous mob. He goes on to describe his birthplace as Tarsus which follows up his declaration to the Roman officer that he was "a citizen of no insignificant city." (Acts 21:39+). Tarsus was a respected intellectual center in that day and his motive for mentioning his city of origin may have been to indicate that he was not an intellectual dimwit. So Paul begins with a description that clearly counters any thought the crowd had that he might be anti-Jewish. His opponents were saying now that he has become a Christian, he has become anti-Semitic, anti-Law, anti-Temple, but his opening words indicate that is absolutely not true. He goes on in this verse to explain he was just as zealous for God as those in the crowd were to defend Judaism. EXPLANATORY NOTE - Paul is not alluding to his return to Tarsus as an adult for this would have surely inflamed his Jewish audience. Nevertheless, it is interesting to note that Saul/Paul was not only born in Tarsus in Cilicia, but he was "sovereignly sent" back to Tarsus (because of the threat in Jerusalem which God allowed) after his conversion to Christianity. The ESV Timeline estimates that Saul ministered for some 8 years (some say 10 years) in Syria, Tarsus, and Cilicia from 37 AD to 45 AD. The Scripture is silent about this period of his life, but the fact that the letter from the Jerusalem Council is being carried indicates that Gentiles were evangelized and presumably had formed churches in those regions. By deduction there is little doubt that the origin of those Gentile brethren fellowships was the fruit of Paul's ministry during his 8-10 year "divine exile" in Tarsus, the capital of Syria. John MacArthur gives an example of a modern Jew who was proud of his Jewish heritage... Disraeli, speaking to British Parliament just after he became prime minister of England, and he was in the middle of his speech, and a very bitter and hateful, brutal lord in the House stood up and said, “You, sir, are a Jew,” sat down. Disraeli drew himself to full height, which wasn’t very much, and he replied these words: “My lord, you accuse me of being a Jew. I am proud to answer to the name, and I would remind you, sir, that one-half of Christendom worships a Jew, and the other half a Jewess. And I would also remind you that my forefathers were worshipping the one true and living God, while yours were naked savages running around the woods of Britain.” Tarsus (5018)(tarseus) was "chief city of Cilicia (MAP - southern Turkey on coast), the southeastern portion of Asia Minor. It lay on both banks of the river Cydnus, in the midst of a fertile alluvial plain, some 10 miles from the seacoast. About 6 miles below the city the river broadened out into a considerable lake called Rhegma (Strabo xiv. 672), which afforded a safe anchorage and was in great part fringed with quays and dockyards. The river itself, which flowed southward from the Taurus Mountains with a clear and swift stream, was navigable to light craft, and Cleopatra, when she visited Antony at Tarsus in 38 BC, was able to sail in her richly decorated barge into the very heart of the city (Plut. Ant. 26)....Such was Tarsus, in which Paul was born (Acts 22:3) and of which he was a citizen (Acts 9:11; Acts 21:39). Its ancient traditions and its present greatness explain and justify the pride with which he claimed to be "a citizen of no mean city" (Acts 21:39)....it is certain that the character of his native city, its strong oriental element, its Greek constitution and speech, its position in the Roman Empire, its devotion to learning, must have made an impression upon one who, uniting Jewish nationality with membership of a Greek state and Roman citizenship, was to be the great interpreter to the Greco-Roman world of a religion which sprang from the soil of Judaism. How long Paul remained at Tarsus before beginning his studies in Jerusalem we cannot say. His own declaration that he was "born in Tarsus of Cilicia, but brought up in this city" (Acts 22:3) seems to show that his training at Jerusalem began at an early age....During his first visit to Jerusalem after his conversion, plots were formed against his life, and he was induced to return to Tarsus (Acts 9:30), where, according to Ramsay's chronology, he remained for some 8 years (SOME COMMENTARIES SAY AS LONG AS 10 YEARS). Thither Barnabas went to seek him when he felt the need of a helper in dealing with the new problems involved in the growth of the Antiochene church and the admission into it of Gentiles in considerable numbers (Acts 11:25). Tarsus is not again mentioned in the New Testament, but Paul doubtless revisited it on his second missionary journey, when he "went through Syria and Cilicia" (Acts 15:41), and traveled thence by way of the Cilician Gates into Lycaonia, and again at the beginning of his third journey when, after some time spent at Antioch, "he departed, and went through the region of Galatia, and Phrygia, in order" (Acts 18:23 )." (Excerpt from lengthy article in ISBE on Tarsus) Tarsus was one of three cities in the Roman Empire with a major university, Athens and Alexandria being the other two cities. Tarsus - 5x in NT = Acts 9:11; Acts 9:30; Acts 11:25; Acts 21:39; Acts 22:3. Cilicia used 8x in NT - Acts 6:9; Acts 15:23; Acts 15:41; Acts 21:39; Acts 22:3; Acts 23:34; Acts 27:5; Gal. 1:21. See this map (from Holman Bible Atlas copyrighted © 1998 B&H Publishing Group, used by permission, all rights reserved) of the Roman province of Cilicia which is in the right lower corner of modern day Turkey and is the site of the city of Tarsus. Recall that after his conversion Luke records in Acts 9:28-30+ that Saul (Paul) "was with them (Who? Acts 9:27+), moving about freely in Jerusalem, speaking out boldly (indicative of his being Spirit filled - Acts 9:17+, cf Acts 4:31+) in the name of the Lord. And he was talking and arguing with the Hellenistic [Hellenistes - Jews]; but they were attempting to put him to death. But when the brethren learned of it,they brought him down to Caesarea and sent him away to Tarsus." In his letter to the Galatians Paul described this same episode adding that "Then (apparently after 3 years in Arabia - Gal 1:18+) I went into the regions of Syria and Cilicia." (Gal 1:21+) Brought up in this city - Paul's point is that although born in Tarsus, he was nurtured and educated in Jerusalem. In this context, Paul is referring primarily to the spiritual upbringing he obtained in Jerusalem. Brought up (397)(anatrepho from ana = an emphatic + trepho = nurse or nourish) in relation to raising a child means (1) to physically bring up, nourish or care for (as Moses in Acts 7:20) and mentally and spiritually training (educated as was Moses as son of Pharaoh's daughter in Acts 7:20). Because of this range of uses, anatrephō encompasses the entire life of the child until his maturity, including feeding and physical care, the formation of the mind and character; in which case it is synonymous with paideuo. Gilbrant - In classical Greek anatrepho has the meaning of “bring up,” “nourish,” or “educate.” It is derived from trephō (4982) which has the same basic meanings as anatrephō in a large part of its range of usages. The prefixed ana ([301] “up”) would have here an intensifying function, an extra force largely lost by the New Testament period. However, compared to trephō, anatrephō relates especially to care and upbringing of the young (human or animal). Anatrephō was also used in developed meanings in the middle voice (action for oneself), “to have (someone) educated”; and sometimes in the passive voice, “to grow up.” Anatrepho - 3x - brought(1), nurtured(2). - Acts 7:20; Acts 7:21; Acts 22:3. Educated under Gamaliel - Now Paul tells the Jews something he did not tell the Roman officer (it would have meant nothing to him anyway). He says his Jewish training was impeccable. Under is an idiom (para tous podas) literally "beside the foot of" (or "at the feet of"). In ancient Greek and Jewish schools, a master instructed his pupils from a chair – placed higher than the students. Thus they learned by "sitting at his feet." In this context the idea of "brought up" could also refer to Paul's "Bar Mitzvah" (usually around 12-13 years of age) at which time he was sent to Jerusalem to study under Gamaliel one of the most esteemed rabbis in Judaism, and certainly the greatest teacher of Paul's day. Luke mentioned Gamaliel in the trial of the apostles before the Sanhedrin writing "that a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council (sunedrion) and gave orders to put the men outside for a short time (he commanded the respect of all the Council)." (Acts 5:34+) He argued that the Jewish leaders were in danger of arguing against God (Acts 5:39+) and they agreed and released the apostles (Acts 5:40-41+) Gamaliel was the greatest disciple of one of the greatest Jewish rabbis Hillel. All of the Jews listening knew exactly who Gamaliel was and this further established Paul's credibility with his audience. NET Note on Gamaliel - Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as "Gamaliel the Elder" to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition. Related Resources: Who was Gamaliel in the Bible? Gamaliel - Wikipedia Jewish Encyclopedia - Gamaliel Whyte's Bible Characters Gamaliel - lengthy note Fausset Bible Dictionary Gamaliel Holman Bible Dictionary Gamaliel Hitchcock Bible Names Gamaliel Hastings' Dictionary of the Bible Gamaliel Hastings' Dictionary of the NT Gamaliel 1911 Encyclopedia Britannica Gamaliel International Standard Bible Encyclopedia Gamaliel Kitto Biblical Cyclopedia Gamaliel Educated (3811)(paideuo from país = child - English pedagogue, pedagogy) refers primarily to the training or discipline of children (whether in the schools of men - Acts 7:22+, Acts 22:3 or in the school of God, Titus 2:12, et al), at one end of the spectrum training by teaching, instructing, educating or nurturing and at the other end of the spectrum utilizing correction and punishment if necessary (which it usually was for children) as a part of the training or child rearing process bringing them to maturity. Paul used the Greek perfect tense indicating he had been trained by Gamaliel in the past but that this training had endured. The implication is that he did not jettison everything he learned from Gamaliel the moment he became a Christian. The Mishnah helps us understand why Gamaliel was so esteemed "Since Rabban Gamaliel the elder died there has been no more reverence for the law; and purity and abstinence died out at the same time.” (Sotah 9:15) Strictly according to the law of our fathers - "according to the strictness of the ancestral law." What Paul is saying to these Jews is that his training in Judaism was strict. In short, he had been trained to be a strict legalist, to follow without wavering the letter of the Law. Again he would have appealed to the zealous Jews in the crowd. Strictly (195)(akribeia from akribes = accurate) describes strict conformity to an authoritative standard as in the case of mathematical accuracy. This is the only NT use and describes strict conformity to the "ancestral law." Louw-Nida - "strict conformity to a norm or standard, involving both detail and completeness." In Josephus writings, the Pharisees are regularly described as the party of akribeia The same association is seen in Acts 22:3 and Acts 26:5, as well as in the works of Nicholaus of Damascus. These writers were repeating a Pharisaic claim that their party was the party of akribeia. Akribeia refers to the scrupulous exactness, accuracy in detail, and specificity of Pharisaic teaching. Liddell-Scott - exactness, minute accuracy, precision, Thuc., etc.; with Preps. in adv. sense, with minuteness or precision, Plat.; so, eits perfect condition, Thuc. 2. parsimony, frugality, Josephus uses the word akribeia (and other words derived from the same root) to refer to the excellence and/or accuracy of different things. Thus, the writings of others on the Jewish Wars are not accurate, while his own account will be (J.W. 1.1 § 2; 1.4 § 9). Kingly duties (Ant. 8.2.1 § 21), masonry (J.W. 6.9.1 § 410), or farming (Ant. 4.8.21 § 232) can all be performed excellently or accurately. Laws can be observed scrupulously (J.W. 7.5.1 § 99; Ant. 1. Proem. 3 § 14; 18.9.5 § 345). One Jewish group—the Pharisees—is regularly described as the party of akribeia. From his earliest to his latest writings, Josephus uses this word (and others derived from the same root) to describe the Pharisees (J.W. 1.5.1 § 108–9; 2.8.14 § 162; Life 38 § 191). Admittedly, he uses akribeia and related words for other groups, too, but he uses the word so often of the Pharisees that one may guess he intended to refer to them in Ant. 20.9.1 § 200–201, when he wrote περὶ τοὺς νόμους ἀκριβεῖς. Moreover, there are a number of passages in which Josephus characterizes individuals with akribeia and related words, and some of these individuals may have been Pharisees. Finally, Josephus applies the term to himself in Life 2 § 9. In this case, as suggested by Cohen, Josephus is clearly trying to don the mantle of the Pharisees, in accordance with the general tendency of the Life. The association of akribeia and Pharisees is not unique to Josephus. In Acts 26:5 Pharisaic doctrine is characterized as ἀκριβεστάτην αἵρεσιν. In Acts 22:3, while Pharisees are not explicitly mentioned, Paul describes himself as having been educated kata akribeian, at the feet of Gamaliel. Aquila, a disciple of the heirs of the Pharisees, regularly employed akribeia to render the Hebrew root ḥqq. The association between akribeia and law was also clear to Aquila. (Journal of Biblical Literature 102:3, Sept 1983). Being zealous for God just as you all are today - He claims to be as zealous for the Law as any in the mob and will go on to prove it in following passages. He claimed to be one who is loyal to God. He was not necessarily saying he was a member of the party referred to as the "Zealots" but that his life was marked by a similar fervent partisanship for the cause of God. He is saying he was “fiercely partisan” and “uncompromisingly enthusiastic.” Zealous (2207)(zelotes from zeo = to boil, be hot or glow) describes one zealous (fervent and enthusiastically devoted) for or eagerly desirous of something. A zelotes is one who is earnestly committed to a side or cause and thus could be described as an enthusiast, an adherent, or a loyalist. Zealous (English) - marked by active interest and enthusiasm; filled with or inspired by intense enthusiasm or zeal; ardent; fervent; marked by fervent partisanship for a person, a cause, or an ideal; full of great energy, effort, and enthusiasm, especially in your political or religious ideas. Zelotes - 6v - Acts 21:20; Acts 22:3; 1 Co. 14:12; Gal. 1:14; Tit. 2:14; 1 Pet. 3:13 Just as you all are today - This is a very interesting statement, for in describing the zeal of the crowd he is essentially justifying their motives for beating him! To put it another way he is telling them the are beating him up for the cause of God. He is going to go on in verse 4 to explain that he had the same zealous attitude toward Christians. Acts 22:4 "I persecuted this Way to the death, binding and putting both men and women into prisons, KJV Acts 22:4 And I persecuted this way unto the death, binding and delivering into prisons both men and women. NLT Acts 22:4 And I persecuted the followers of the Way, hounding some to death, arresting both men and women and throwing them in prison. I persecuted Acts 22:19,20; 7:58; 8:1-4; 9:1,2,13,14,21; 26:9-11; 1 Cor 15:9; Phil 3:6; 1 Ti 1:13-15 This way - Acts 16:17; 18:26; 19:9,23; 24:14 Watch video of Paul's arrest and speech before the crowd Acts 22 Resources - Multiple Sermons and Commentaries PAUL'S ZEALOUS PERSECUTION OF THE WAY I persecuted this Way to the death - In short Paul murdered disciples of Christ! Does God save murderers? Of course he does for we are all guilty of anger toward another and Jesus clearly taught unrighteous anger was tantamount to murder (Mt 5:21-22+). Notice that again he justifies their actions against him, for they were simply seeking to do the very thing to him that he had done to Christians ("The Way"). In Galatians Paul gives us a parallel description of his previous persecution of Christians... For you have heard of my former manner of life in Judaism, how I used to persecute (dioko - imperfect tense = again and again) the church of God beyond measure and tried to destroy it; and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely (perissos) zealous (zelotes) for my ancestral traditions.(Galatians 1:13-14+) Persecuted (1377)(dioko from dío = pursue, prosecute, persecute) means to follow or press hard after, literally to pursue as one does a fleeing enemy. It means to chase, harass, vex and pressure and was used for chasing down criminals. Paul considered Christians as tantamount to criminals! Dioko speaks of an intensity of effort leading to a pursue with earnestness and diligence in order to obtain, a good description of the passion of Paul before conversion! Dioko gives us the picture of going on the track of something like the hounds on the hunt and pursuing after the fox and implying a continuing effort to overtake, reach, or attain the goal. The Way is another name for the disciples of Jesus, Christians who at this stage of the church development, had converted to Christianity out of Judaism. The Way is mentioned 5 times in Acts - Acts 9:2+, Acts 19:9,23+, Acts 24:14+ Acts 24:22+ (cf Acts 16:17+) Marty notes that "The designation of believers as belonging to the Way referred to a distinctive moral and spiritual way of life. Significantly, this is in contrast to Jewish “halacha,” a Hebrew term meaning “the way of walking,” used of rabbinic explanations and applications of Mosaic law. Instead of following “halacha,” these believers follow the way of the Messiah." (Moody Bible Commentary) The opponents of the Way often referred to them as members of “the sect of the Nazarenes” (Acts 24:5+, cf Acts 24:14+ "the Way which they call a sect"; Acts 28:22 = "concerning this sect"). Notice how they would generally avoid using the Name Jesus or Christ. Instead in this case they use Nazarene in a derogatory sense, for this name was repeatedly linked with Jesus in the NT - (Mt. 2:23; 26:71; Lk 18:37; Jn 18:5, 7; 19:19; Acts 2:22; 3:6; Acts 4:10; 6:14; 22:8; 26:9) Longenecker comments that "The origin of the absolute use of “the Way” for Christians is uncertain, though it surely had something to do with the early believers’ consciousness of walking in the true path of God’s salvation and moving forward to accomplish his purposes." (Expositors Bible Commentary) Matthew