Wednesdays are for the New Testament
8/7/24
Bruce, F.F. (1988). "Acts 21:17-40: Paul at Jerusalem." In The Book of Acts (Revised). (pages 403-412). William B. Eerdmans Publishing.
At the end of Acts 21, we left Paul as he was preparing to speak to the people of Jerusalem who had made a tumult, dragging him out of the temple. Paul actually speaks beginning at 22:1. He describes himself in terms which Bruce notes as being very similar to those used by Stephen in Acts chapter seven (Bruce 1988, p. 414). Paul speaks of his upbringing in orthodox faith and practice, then his conversion. Bruce notes that in the three places where Paul's conversion story is found, the content is very similar, though the style has subtle differences (Bruce 1988, p. 415). Paul identifies Jerusalem, not Tarsus, as the place of his educational formation. His well known trip to Damascus as a persecutor of Christians is the subject of verse five. Paul is clear that he made that journey with the full approval of the Jewish leaders in Jerusalem.
Verses 6-11 describe Paul's encounter with Jesus on the way to Damascus. Bruce emphasizes that while Paul's companions saw the bright flash of light and heard Paul speaking, they didn't hear the rest of the conversation or see who Paul was speaking with (Bruce 1988, p. 416). The identity of Jesus as the one Paul was persecuting made it clear that Jesus was the Lord.
Verses 12-16 describe the situation and interactions between Paul and Ananias in Damascus, as Ananias brings confirmation of the Gospel and healing to Paul (Bruce 1988, p. 417). Ananias is also described as a devout Jew, but one who (vv. 13-16) knew Jesus' power as the one who called and healed Paul. Ananias made it clear that Paul needed to be baptized "as the outward and visible sign of his inward and spiritual cleansing from sin" (Bruce 1988, p. 418). Jesus would be the "dominant power in his life henceforth."
In Acts 22:17-21 Paul speaks of a vision he had in the temple in Jerusalem. Bruce takes this to be an event most likely at the time Paul had visited Jerusalem earlier, in 9:26-30 (Bruce 1988, p. 418). By the time of Paul's visit to Jerusalem in Acts 22, his calling was well established. In the earlier instance, though, Paul may have needed the affirmation of the Holy Spirit. Bruce considers Paul's mention of the vision to be an important part of the testimony which could persuade people that Paul had good reason for his change of heart (Bruce 1988, p. 419).
In Acts 22:22-29 Paul's testimony threw the people into a renewed tumult, which provoked the tribune to move Paul away from the crowd. The mention of a mission to Gentiles was too much for his listeners. Bruce observes that since Paul was speaking in Aramaic the tribune would not understand him (Bruce 1988, p. 420). However, it was clear to the tribune that the crowd was ready to take Paul's life. To attempt to keep law and order, the tribune had Paul taken away, and, in verse 24, ordered him to be flogged and interrogated. Bruce notes the Roman flagellum to be used was a more deadly weapon than had previously been used against Paul (Bruce 1988, p. 420). Verses 25 points out Paul's ability to refuse such a punishment, as his citizenship made the interrogation illegal. Paul was able to persuade the tribune that he was a Roman citizen from his birth (Bruce 1988, p. 421). He would now be recognized as a person of some standing.
Rather than being interrogated by the Roman tribune, he was referred to the Sanhedrin to have his case evaluated (Bruce 1988, p. 422).
8/7/24
Bruce, F.F. (1988). "Acts 21:17-40: Paul at Jerusalem." In The Book of Acts (Revised). (pages 403-412). William B. Eerdmans Publishing.
At the end of Acts 21, we left Paul as he was preparing to speak to the people of Jerusalem who had made a tumult, dragging him out of the temple. Paul actually speaks beginning at 22:1. He describes himself in terms which Bruce notes as being very similar to those used by Stephen in Acts chapter seven (Bruce 1988, p. 414). Paul speaks of his upbringing in orthodox faith and practice, then his conversion. Bruce notes that in the three places where Paul's conversion story is found, the content is very similar, though the style has subtle differences (Bruce 1988, p. 415). Paul identifies Jerusalem, not Tarsus, as the place of his educational formation. His well known trip to Damascus as a persecutor of Christians is the subject of verse five. Paul is clear that he made that journey with the full approval of the Jewish leaders in Jerusalem.
Verses 6-11 describe Paul's encounter with Jesus on the way to Damascus. Bruce emphasizes that while Paul's companions saw the bright flash of light and heard Paul speaking, they didn't hear the rest of the conversation or see who Paul was speaking with (Bruce 1988, p. 416). The identity of Jesus as the one Paul was persecuting made it clear that Jesus was the Lord.
Verses 12-16 describe the situation and interactions between Paul and Ananias in Damascus, as Ananias brings confirmation of the Gospel and healing to Paul (Bruce 1988, p. 417). Ananias is also described as a devout Jew, but one who (vv. 13-16) knew Jesus' power as the one who called and healed Paul. Ananias made it clear that Paul needed to be baptized "as the outward and visible sign of his inward and spiritual cleansing from sin" (Bruce 1988, p. 418). Jesus would be the "dominant power in his life henceforth."
In Acts 22:17-21 Paul speaks of a vision he had in the temple in Jerusalem. Bruce takes this to be an event most likely at the time Paul had visited Jerusalem earlier, in 9:26-30 (Bruce 1988, p. 418). By the time of Paul's visit to Jerusalem in Acts 22, his calling was well established. In the earlier instance, though, Paul may have needed the affirmation of the Holy Spirit. Bruce considers Paul's mention of the vision to be an important part of the testimony which could persuade people that Paul had good reason for his change of heart (Bruce 1988, p. 419).
In Acts 22:22-29 Paul's testimony threw the people into a renewed tumult, which provoked the tribune to move Paul away from the crowd. The mention of a mission to Gentiles was too much for his listeners. Bruce observes that since Paul was speaking in Aramaic the tribune would not understand him (Bruce 1988, p. 420). However, it was clear to the tribune that the crowd was ready to take Paul's life. To attempt to keep law and order, the tribune had Paul taken away, and, in verse 24, ordered him to be flogged and interrogated. Bruce notes the Roman flagellum to be used was a more deadly weapon than had previously been used against Paul (Bruce 1988, p. 420). Verses 25 points out Paul's ability to refuse such a punishment, as his citizenship made the interrogation illegal. Paul was able to persuade the tribune that he was a Roman citizen from his birth (Bruce 1988, p. 421). He would now be recognized as a person of some standing.
Rather than being interrogated by the Roman tribune, he was referred to the Sanhedrin to have his case evaluated (Bruce 1988, p. 422).
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