Acts of the Apostles, Chapter 22, Page 1 of 6 Lecture 100. Paul Begins His Defense. Acts 22:1-5 Chapter 22 in Fitzmyer's Outline I. The Early Christian Community (1:1-26) II. The Mission of Testimony in Jerusalem (2:1-8:4) III. The Mission of Testimony in Judea and Samaria (8:5-40) IV. The Word is Carried Further: Testimony Even to Gentiles (9:1-14:28) V. The Jerusalem Decision about Gentile Christians (15:1-35) VI. Paul s Universal Mission and Testimony (15:36-22:21) VII. Paul Imprisoned for the Sake of Testimony to the Word (22:22-28:31) 22:1-21 Paul's Speech to the Jerusalem Crowd) concludes Part VI of the major divisions of Acts. 22:22-29 Paul at Roman Headquarters, begins Part VII, the final major division of Acts 22:30 really belongs with Acts 23, Paul and the Sanhedrin Will treat it with chapter 23. First of Five Speeches Defense before Jerusalem Crowd (22:1-21) Defense before Jerusalem Sanhedrin (22:30-23:11) Defense before Governor Felix (24:1-21) Defense before Agrippa and Festus (26:1-23) Testimony before the Jews of Rome (28:17-31) Literary Form of Greek Defense Speech, apologia 1 1. Exordium or Proemium Speaker commends himself to the audience 2. Narratio Speaker gives his version of the events 3. Probatio, proof Speaker invokes human witnesses, divine omens as testimony 4. Refutatio Speaker refutes various charges 5. Peroratio, conclusion Often lacking in Paul's speeches in Acts. Many are "interrupted" Fitzmyer's Outline of the Speech to the Jerusalem Crowd (22:1-21) Does not follow the "literary form," but outlines it by content a. Ingratiating address (22:1-2) b. Jewish background & zealous activity (22:3-5a) c. Paul's Commission to Persecute Damascus Christians (22:5b) d. Journey to Damascus; Encounter with Jesus (22:6-11) e. Paul's Reception by Ananias (22:12-16) f. Paul's Visit to Jerusalem; Commission to Preach to Gentiles (22:17-21) Ingratiating Address v. 1. Addresses them as "gentlemen, brothers" andres adelphoi names the speech an apologia, "apology" v 2. Paul speaks in the "Hebrew" dialect (i.e., Aramaic), rather than Greek Jewish Background / Zealous Activity (vv. 3-5) 3. First claim: "I am a Jewish gentleman" 1 Johnson, Acts, 392-393
Acts of the Apostles, Chapter 22, Page 2 of 6 3. This city: Tarsus or Jerusalem? Grammatically "this city" can refer either to Tarsus or Jerusalem. Fitzmyer (704) thinks it is more likely Paul is implying he was brought up in Jerusalem. Educated by Gamaliel? Paul himself never mentions this in his letters, even when it would have helped his "Jewish credentials." Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. (2 Cor 11:22 RSV) Though I myself have reason for confidence in the flesh also. If any other man thinks he has reason for confidence in the flesh, I have more: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law a Pharisee, 6 as to zeal a persecutor of the church, as to righteousness under the law blameless. (Phil 3:4-6 RSV) In either of these places a reference to Gamaliel as a teacher might have been useful. 4. Persecution Paul's own Testimony in his Letters For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it (Gal 1:13 RSV) as to zeal a persecutor of the church, as to righteousness under the law blameless. (Phil 3:6) For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. (1 Cor 15:9) Commission to Persecute Damascus Christians We discussed the arguments about the historicity of this when we did chapter 9. Review: Some scholars think it unlikely the Sanhedrin was granted "extradition authority" by the Romans Dunn: the high priest might not have had full legal authority; his envoy could not be lightly treated. 5. High priest!? Fitzmyer (705) points out that this is a strange statement. They high priest in the late 50s, Ananias son of Nedebaeus, would not have been the same one who commissioned him. That would have been Joseph Caiaphas, son-in-law of Annas, back in the 30s. Still, there could have been elders on the Council who would have remembered Paul's earlier activities. Lecture 101. Encounter with Jesus. Acts 22:6-11 One of Luke's "Repeated Stories" E.g., Peter & Cornelius Repetition is a Lucan emphasis on the importance of the scene. This one will be repeated again in chapter 26. Chapter 9, Narrated by Luke 3 Now as he journeyed he approached Damascus, and suddenly a light from heaven flashed about him. (RSV) Chapter 22, Narrated by Paul 6 As I made my journey and drew near to Damascus, about noon a great light from heaven suddenly shone about me.
Acts of the Apostles, Chapter 22, Page 3 of 6 6. Noontime Not mentioned in 9:3. Makes it clear that Paul's experience was not a night-time dream (Fitzmyer 705) 7. Reaction to Light; Address by Jesus 4 And he fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" Making allowances for the different narrator, this is exactly the same information. 8. Question by Saul; Self Identification of Jesus 5 And he said, "Who are you, Lord?" And he said, "I am Jesus, whom you are persecuting; 7 And I fell to the ground and heard a voice saying to me, `Saul, Saul, why do you persecute me?' 8 And I answered, `Who are you, Lord?' And he said to me, `I am Jesus of Nazareth whom you are persecuting.' Of Nazareth / The Nazorean: This detail was not mentioned by Luke the narrator in chapter 9. 9. Companions 7 The men who were traveling with him stood speechless, hearing the voice but seeing no one. The difference is striking! Luke's main point: Saul's companions could see that something was happening to him. 9 Now those who were with me saw the light but did not hear the voice of the one who was speaking to me. 10. Second question by Saul; Response 10 And I said, `What shall I do, Lord?' And the Lord said to me, 6 but rise and enter the city, and `Rise, and go into Damascus, and there you will be told what you are to do." you will be told all that is appointed for you to do.' The second question is new in this version the narrator had not mentioned it in chapter 9 "Is appointed" (new to this version) is a divine passive -- = All that God has appointed for you to do. Lecture 102. Paul and Ananias. Acts 22:12-16 12 Description of Ananias 9:10 Now there was a disciple in Damascus named Ananias 22:12 A certain Ananias, who was a devout man according to the law and well spoken of by all the Jews living there, New Information 1) who was a devout man according to the law 2) and well spoken of by all the Jews living there, Information appropriate to the Jewish audience of this speech. [Appearance of Jesus to Ananias] This appearance, along with the objections of Ananias, found in chapter 9, is omitted here. Also omitted are the words that Jesus spoke to Ananias in 9:15-16.
Acts of the Apostles, Chapter 22, Page 4 of 6 13. Message of Ananias 1; Saul Regains Sight 9:17-18a So Ananias went and entered the house. He laid his hands on Saul and said, "Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with [the] holy spirit." 18 And immediately something like scales fell from his eyes and he regained his sight. (RSV, modified) 22:13 came to me; and standing beside me, he said, 'Brother Saul, regain your sight!' In that very hour I regained my sight and saw him. Chapter 22 does not contain Ananias' knowledge that the Lord Jesus has appeared to Saul. Chapter 22 Ananias makes no reference to being filled with holy spirit [no article in Greek!] Chapter 22, Paul does not mention "scales" fell from his eyes. Message of Ananias 2 22:14-15 Then he said, ' The God of our ancestors has chosen you to know his will, to see the Righteous One and to hear his own voice; 15 for you will be his witness to all the world of what you have seen and heard. In chapter 9 Ananias attributes the message to "the Lord Jesus." In chapter 22 Ananias attributes the message to "the God of our ancestors." This is more appropriate to the Jewish audience to whom Paul is speaking. Additional Information: Righteous One / Upright One Fitzmyer (707) sees the reference to "the Upright one" (ho dikaios) as an allusion to the "righteous branch" (anatolēn dikaian) of David. Jer 23:5-6 in Hebrew; 33:15 in Greek. He regards it as a "title the Jews would recognize." Additional Information: Witness The word martus is not yet a technical term. In verse 20 Paul will use this term concerning Stephen. Here it sums up Paul's mission. The Twelve are told they will be "witnesses" martyres to Jesus in 1:8 (see 2:32; 3:15; 5:32, etc.) Paul is in their tradition. Saul's Baptism 18b... Then he rose and was baptized 16 And now why do you wait? Rise and be baptized, and wash away your sins, calling on his name.' In chapter 9 the narrator narrates the baptism. In chapter 22 Ananias invites Paul to rise and be baptized; the baptism is "implied," not narrated. 22:16 is the only instance in Luke-Acts where Christian baptism is associated with "washing away" of sins. The "Name" of Jesus For Luke the "name of Jesus" connotes the real and effective representation of Jesus himself. One puts faith in it, is baptized into it; miracles are worked through it and salvation is found in it; disciples preach the name and suffer for it. 2 Recall the OT idea of the Temple as the place where God makes his "name" dwell. (Name = God himself) Recall the Lord's Prayer, "Hallowed be thy name" (An alternative way of saying "May you yourself be hallowed"). 2 Fitzmyer, Acts, 266.
Acts of the Apostles, Chapter 22, Page 5 of 6 Lecture 103. Paul's Experience in the Jerusalem Temple. Acts 22:17-21 No Parallel in Chapter 9 Verses 12-16 (previous lecture) had extremely close parallels to chapter 9, Verses 17-21 have no parallels at all with chapter 9! 9:26-29a tells of Paul preaching in Jerusalem, but there is no account of Paul praying in the Temple no account of his having an experience of the Risen Lord in Jerusalem. Paul's Commission In chapter 9, this had been given to Saul in Damascus through the mediation of Ananias before Saul's Baptism. In chapter 22, the commission is given in Jerusalem by a direct experience of the Risen Lord after his Baptism. Timing? The Lucan Paul speaks of his experience of Jesus at Damascus in 22:16. In the very next verse (22:17) he follows that with his experience of Jesus in the Jerusalem Temple. According to Paul himself, some three years intervened 15 But when he who had set me apart before I was born, and had called me through his grace, 16 was pleased to reveal his Son to me,... did not confer with flesh and blood, 17 nor did I go up to Jerusalem..., but I went away into Arabia; and again I returned to Damascus. 18 Then after three years I went up to Jerusalem.... (Gal 1:15-18 RSV) One would scarcely suspect that three years had intervened by the speech of the Lucan Paul! Praying in the Temple Surprisingly, Paul has never addressed the charge he was arrested on: defiling the Temple. This speech, which portrays him praying in the Temple, is as close as he comes to it. He claims, even after his faith in Jesus, to recognize the Temple as a sacred place of prayer. Johnson thinks he might be making a connection between himself and Isaiah Isaiah saw the LORD (Yahweh) in the Temple Paul saw the Lord (Jesus) in the Temple. The Lucan readers might "get" this. Would this have been too subtle for the Jerusalem "mob" to see? Decision to leave Jerusalem Acts 9 29 preaching boldly in the name of the Lord. And he spoke and disputed against the Hellenists; but they were seeking to kill him. 30 And when the brethren knew it, they brought him down to Caesarea, and sent him off to Tarsus. Acts 22 "When I had returned to Jerusalem and was praying in the temple, I fell into a trance 18 and saw him saying to me, `Make haste and get quickly out of Jerusalem, because they will not accept your testimony about me.' In chapter 9 Paul learns about the plans of Hellenistic Jews to kill him through "the brethren." "The brethren" then send him off to Tarsus. In chapter 22 he learns directly from the risen Lord that his testimony will not be accepted in Jerusalem. He learns directly in a vision that he is to leave town. Corollary Stories of "visions" might actually be devices to communicate information actually received in other ways! If so, the details in a "vision narrative" are not simply a "list of facts" that could be confirmed by an impartial witness. Your Testimony The word "testimony" marturia is cognate with the term "witness" martus (Stephen, v. 20, Paul, v. 15)
Acts of the Apostles, Chapter 22, Page 6 of 6 Lecture 104. Paul at Roman Headquarters. Acts 22:22-29 22. "Interrupted" Speech The mention of Gentiles enrages the crowd, who "interrupt" Paul's speech. Of course, at this point, he has said everything Luke wants him to say! 23. Apotropaic Gestures (Johnson) Gestures which ward off evil spirits. Paul's words are so wicked they must be inspired by demons. 24. Paul is to be scourged. This would be the typical way to question a slave or a foreigner. 25. Paul saves himself at the last minute He waits until he has been tied up and the scourging is about to begin. Pervo points out that most Roman citizens would have made their status clear as soon as they were arrested! The melodrama is so effective most readers don't mind. Last minute rescues were typical of Hellenistic novels. Contrast: Beating in chapter 16 In Philippi, why did Paul wait until after the beating to claim Roman citizenship? Possibly because a charge of depriving slave owners of the value of their property or of teaching foreign supersitions (in a Roman colony) would have involved a protracted trial with an uncertain outcome; and a beating with fustes was comparably light in contrast to the severe scourging with the flagellum envisaged in 22:25. 3 A Roman Citizen? The Lucan Paul is a Roman Citizen. Paul himself in his letters never makes this claim. Some scholars see this as a Lucan literary fiction. Fitzmyer argues that the name "Paulus" is Roman, and so he thinks Luke has a historical memory. Dunn admits certainty is impossible, but also thinks the claim is likely. 4 Quote from Josephus the kindness and humanity of the Romans has been so great, that it has granted leave to almost all others to take the same name of Romans upon them; I mean not particular men only, but entire and large nations themselves also; for those anciently named Iberi, and Tyrrheni, and Sabini, are now called Romani: (Against Apion 2:40, accessed through BibleWorks) 28. "For a large amount" This would be the bribe he paid to the local official to get his name on the list sent to Ceasar. Would a military officer admit this to a prisoner? It makes Paul's Roman citizenship even more "impressive" 3 Dunn, Beginning from Jerusalem, 673-674. 4 Dunn, Beginning from Jerusalem, 325-327.