HKB
in the world in any public capacity or in trade he would be obliged to learn the cosmopolitan language of the time. No doubt very many could speak both languages.
Jesus and his apostles belonged to those circles which were least affected by the encroachments of Greek civilization. The whole atmosphere of the Gospels is as un-Greek as could be imagined. As is proved by the presence of Aramaic words even in our Greek Gospels, Aramaic was undoubtedly the language in which the gospel was originally proclaimed. Aramaic was the language of Jesus' boyhood home, and Aramaic was the language of his intercourse with the disciples and of his public preaching.
It is perfectly possible, however, that even Jesus may have used Greek upon rare occasions, for example in conversation with Pilate, the Roman procurator. His disciples, after the resurrection, found themselves at the head of a Greek-speaking community. The early Church in Jerusalem was composed not only of "Hebrews," but also of "Grecians," or Hellenists. Acts 6:1. The Hellenists were Greek-speaking Jews of the dispersion who were sojourning more or less permanently in the holy city. The apostles seem to have entered upon their new functions without difficulty. Some knowledge of Greek, no doubt, all of them brought with them from their Galilean homes, and their knowledge would be increased through practice. It is not surprising then that several of the original apostles and two of the brothers of Jesus were the authors of Greek books of the New Testament.
IN THE LIBRARY.--Riggs, "A History of the Jewish People," especially pp. 105-116, 143-153, 215-231. Davis, "Dictionary of the Bible": articles on "Council," "Pharisees," "Sadducees," "Synagogue," "School," "Scribe," "Aramaic," and "Hebrew." The outline of Jewish history and institutions which is provided in the lesson helps for this lesson and the following is dependent especially upon the large German work of Schürer.
LESSON V
THE JEWISH BACKGROUND OF CHRISTIANITY
II. THE JUDAISM OF THE DISPERSION
The presentation of the lesson in class may be begun somewhat in the manner suggested in the Student's Text Book. The student should be made to appreciate the practical problem of a missionary in a new city. Various solutions of the problem may be adopted. The missionary may simply engage in conversation with individuals in the street, or he may hire a room and advertise his preaching. In any case the securing of an audience is usually no easy matter. It is difficult to know how to begin.
The case might naturally have been the same with Paul and his companions when, for example, after the journey up from Perga they arrived at Pisidian Antioch. Complete strangers were perhaps not much better received in those days than they are now. How could the missionaries get a hearing for their message? In some cases, they might simply take their stand in the market place and talk to the passers-by. Paul tried that method in Athens. It might do when nothing better offered. But fortunately there was usually a far better opportunity. The synagogue offered an audience. What is more, it offered just exactly the most promising audience that could possibly have been secured.
The scene in the synagogue at Pisidian Antioch is typical of what happened again and again. The student should be made to appreciate the remarkable liberality and informality of the synagogue customs. There seem to have been no set preachers. Any Jew who really had a message could be heard. He needed only to go in and sit down. Acts 13:14. Paul and Barnabas had no difficulty in making their fitness known. "Brethren," said the rulers of the synagogue, "if ye have any word of exhortation for the people, say on." Acts 13:15. They had a word of exhortation indeed. "Jesus is the Messiah for whom you are waiting. He has died for your sins. He has risen from the dead, and is now alive to save you." It was a powerful word, and it bore fruit.