Teks -- Acts 23:1-35 (NET)

23:1 Paul looked directly at the council and said, “Brothers, I have lived my life with a clear conscience before God to this day.” 23:2 At that the high priest Ananias ordered those standing near Paul to strike him on the mouth. 23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit there judging me according to the law, and in violation of the law you order me to be struck?” 23:4 Those standing near him said, “Do you dare insult God’s high priest?” 23:5 Paul replied, “I did not realize, brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” 23:6 Then when Paul noticed that part of them were Sadducees and the others Pharisees, he shouted out in the council, “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection of the dead!” 23:7 When he said this, an argument began between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) 23:9 There was a great commotion, and some experts in the law from the party of the Pharisees stood up and protested strongly, “We find nothing wrong with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became so great the commanding officer feared that they would tear Paul to pieces, he ordered the detachment to go down, take him away from them by force, and bring him into the barracks. 23:11 The following night the Lord stood near Paul and said, “Have courage, for just as you have testified about me in Jerusalem, so you must also testify in Rome.”

The Plot to Kill Paul

23:12 When morning came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink anything until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 23:14 They went to the chief priests and the elders and said, “We have bound ourselves with a solemn oath not to partake of anything until we have killed Paul. 23:15 So now you and the council request the commanding officer to bring him down to you, as if you were going to determine his case by conducting a more thorough inquiry. We are ready to kill him before he comes near this place.” 23:16 But when the son of Paul’s sister heard about the ambush, he came and entered the barracks and told Paul. 23:17 Paul called one of the centurions and said, “Take this young man to the commanding officer, for he has something to report to him.” 23:18 So the centurion took him and brought him to the commanding officer and said, “The prisoner Paul called me and asked me to bring this young man to you because he has something to tell you.” 23:19 The commanding officer took him by the hand, withdrew privately, and asked, “What is it that you want to report to me?” 23:20 He replied, “The Jews have agreed to ask you to bring Paul down to the council tomorrow, as if they were going to inquire more thoroughly about him. 23:21 So do not let them persuade you to do this, because more than forty of them are lying in ambush for him. They have bound themselves with an oath not to eat or drink anything until they have killed him, and now they are ready, waiting for you to agree to their request.” 23:22 Then the commanding officer sent the young man away, directing him, “Tell no one that you have reported these things to me.” 23:23 Then he summoned two of the centurions and said, “Make ready two hundred soldiers to go to Caesarea along with seventy horsemen and two hundred spearmen by nine o’clock tonight, 23:24 and provide mounts for Paul to ride so that he may be brought safely to Felix the governor.” 23:25 He wrote a letter that went like this: 23:26 Claudius Lysias to His Excellency Governor Felix, greetings. 23:27 This man was seized by the Jews and they were about to kill him, when I came up with the detachment and rescued him, because I had learned that he was a Roman citizen. 23:28 Since I wanted to know what charge they were accusing him of, I brought him down to their council. 23:29 I found he was accused with reference to controversial questions about their law, but no charge against him deserved death or imprisonment. 23:30 When I was informed there would be a plot against this man, I sent him to you at once, also ordering his accusers to state their charges against him before you. 23:31 So the soldiers, in accordance with their orders, took Paul and brought him to Antipatris during the night. 23:32 The next day they let the horsemen go on with him, and they returned to the barracks. 23:33 When the horsemen came to Caesarea and delivered the letter to the governor, they also presented Paul to him. 23:34 When the governor had read the letter, he asked what province he was from. When he learned that he was from Cilicia, 23:35 he said, “I will give you a hearing when your accusers arrive too.” Then he ordered that Paul be kept under guard in Herod’s palace.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Act 23:1 - Looking steadfastly

Looking steadfastly ( atenisas ).

See note on this word Act 1:10; note on Act 3:12; Act 6:15; Act 7:55; Act 13:9. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged.

Robertson: Act 23:1 - I have lived before God

I have lived before God ( pepoliteumai tōi theōi ).

Perfect middle indicative of politeuō , old verb to manage affairs of city (polis ) or state, to be a citizen, behave as a citizen. In the N.T. only here and Phi 1:27. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God’ s citizen, as a member of God’ s commonwealth"(Rackham). God (theōi ) is the dative of personal interest. As God looked at it and in his relation to God.

Robertson: Act 23:1 - In all good conscience unto this day

In all good conscience unto this day ( pasēi suneidēsei agathēi achri tautēs tēs hēmeras ).

This claim seems to lack tact, but for brevity’ s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Ti 1:13-16). But that depends on one’ s interpretation of "good conscience."The word suneidēsis is literally "joint-knowledge"in Greek, Latin ( conscientia ) and English "conscience"from the Latin. It is a late word from sunoida , to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one’ s own thoughts (Heb 10:2), or of one’ s own self, then consciousness of the distinction between right and wrong (Rom 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Co 8:7, 1Co 8:10; 1Pe 2:19). The conscience can be contaminated (Heb 10:22, evil ponērās ). All this and more must be borne in mind in trying to understand Paul’ s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Ti 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies"(in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God’ s commonwealth. He had the consolation of a good conscience (1Pe 3:16). The word does not occur in the Gospels and chiefly in Paul’ s Epistles, but we see it at work in Joh 8:9 (the interpolation 7:53-8:11).

Robertson: Act 23:2 - Ananias

Ananias ( Hananias ).

Not the one in Luk 3:2; Joh 18:13; Act 4:7, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, a.d. 48 and till a.d. 59. He was called to Rome a.d. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted"(Page). Though high priest, he was a man of bad character.

Robertson: Act 23:2 - Them that stood by him

Them that stood by him ( tois parestōsin autōi ).

Dative case of second perfect participle of paristēmi , to place, and intransitive. See the same form in Act 23:4 (paresttes ).

Robertson: Act 23:2 - To smite him on the mouth

To smite him on the mouth ( tuptein autou to stoma ).

See Luk 12:45 and Luk 18:13. Cf. the treatment of Jesus (Joh 18:22). Ananias was provoked by Paul’ s self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew"(Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luk 6:29 where tuptō is also used).

Robertson: Act 23:3 - Thou whited wall

Thou whited wall ( toiche kekoniamene ).

Perfect passive participle of koniaō (from konia , dust or lime). The same word used in Mat 23:27 for "whited sepulchres"(taphoi kekoniamenoi ) which see. It is a picturesque way of calling Ananias a hypocrite, undoubtedly true, but not a particularly tactful thing for a prisoner to say to his judge, not to say Jewish high priest. Besides, Paul had hurled back at him the word tuptein (smite) in his command, putting it first in the sentence (tuptein se mellei ho theos ) in strong emphasis. Clearly Paul felt that he, not Ananias, was living as a good citizen in God’ s commonwealth.

Robertson: Act 23:3 - And sittest thou to judge me?

And sittest thou to judge me? ( Kai su kathēi krinōn mė )

Literally, "And thou (being what thou art) art sitting (kathēi , second person singular middle of kathēmai , late form for kathēsai , the uncontracted form) judging me."Cf. Luk 22:30. Kai su at the beginning of a question expresses indignation.

Robertson: Act 23:3 - Contrary to the law

Contrary to the law ( paranomōn ).

Present active participle of paranomeō , old verb to act contrary to the law, here alone in the N.T., "acting contrary to the law."

Robertson: Act 23:4 - Of God

Of God ( tou theou ).

As God’ s representative in spite of his bad character (Deu 17:8.). Here was a charge of irreverence, to say the least. The office called for respect.

Robertson: Act 23:5 - I wist not

I wist not ( ouk ēidein ).

Second past perfect of oida used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from Exo 22:18 (lxx) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Pe 2:23) when smitten on the cheek (Joh 18:22), but he did protest against the act and did not turn the other cheek.

Robertson: Act 23:6 - But when Paul perceived

But when Paul perceived ( gnous de ho Paulos ).

Perceiving (second aorist ingressive of ginōskō ). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other."So Alford argues with the motto "divide and conquer."Farrar condemns Paul and takes Act 24:21 as a confession of error here, but that is reading into Paul’ s word about the resurrection more than he says. Page considers Luke’ s report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees."But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee.

Robertson: Act 23:6 - I am a Pharisee, a son of Pharisees

I am a Pharisee, a son of Pharisees ( Egō Pharisaiōos eimi huios Pharisaiōn ).

This was strictly true as we know from his Epistles (Phi 3:5).

Robertson: Act 23:6 - Touching the hope and resurrection of the dead I am called in question

Touching the hope and resurrection of the dead I am called in question ( peri elpidos kai anastaseōs nekrōn krinomai ).

This was true also and this is the point that Paul mentions in Act 24:21. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke’ s report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul’ s cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith"(Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Act 5:34-39). So then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism"(Page). Paul shows this in Galatians 3; Romans 9-11.

Robertson: Act 23:7 - When he had so said

When he had so said ( touto autou lalountos ).

Genitive absolute of present participle (Westcott and Hort) rather than aorist (eipontos ). While he was saying this.

Robertson: Act 23:7 - A dissension

A dissension ( stasis ).

This old word for standing or station (Heb 9:8) from histēmi , to place, we have seen already to mean insurrection (Act 19:40 which see). Here it is strife as in Act 15:2.

Robertson: Act 23:7 - Was divided

Was divided ( eschisthē ).

See note on Act 14:4.

Robertson: Act 23:8 - There is no resurrection, neither angel, nor spirit

There is no resurrection, neither angel, nor spirit ( mē einai anastasin mēte aggelon mēte pneuma ).

Infinitive with negative mē in indirect assertion. These points constitute the chief doctrinal differences between the Pharisees and the Sadducees.

Robertson: Act 23:8 - Both

Both ( amphotera ).

Here used though three items of belief are mentioned as in Act 19:16 where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, Grammar , p. 745).

Robertson: Act 23:9 - Strove

Strove ( diemachonto ).

Imperfect middle of diamachomai , old Attic verb, to fight it out (between, back and forth, fiercely). Here only in the N.T. It was a lively scrap and Luke pictures it as going on. The Pharisees definitely take Paul’ s side.

Robertson: Act 23:9 - And what if a spirit hath spoken to him or an angel?

And what if a spirit hath spoken to him or an angel? ( ei de pneuma elalēsen autōi ē aggeloṡ ).

This is aposiopesis, not uncommon in the N.T., as in Luk 13:9; Joh 6:62 (Robertson, Grammar , p. 1203). See one also in Exo 32:32.

Robertson: Act 23:10 - When there arose a great dissension

When there arose a great dissension ( pollēs tēs ginomenēs staseōs ).

Present middle participle (genitive absolute). Literally, "dissension becoming much."

Robertson: Act 23:10 - Lest Paul should be torn in pieces by them

Lest Paul should be torn in pieces by them ( mē diaspasthēi ho Paulos ).

First aorist passive subjunctive of diaspaō , to draw in two, to tear in pieces, old verb, in the N.T. only here and Mar 5:4 of tearing chains in two. The subjunctive with mē is the common construction after a verb of fearing (Robertson, Grammar , p. 995).

Robertson: Act 23:10 - The soldiers

The soldiers ( to strateuma ).

The army, the band of soldiers and so in Act 23:27.

Robertson: Act 23:10 - To go down

To go down ( kataban ).

Second aorist active participle of katabainō , having gone down.

Robertson: Act 23:10 - Take him by force

Take him by force ( harpasai ).

To seize. The soldiers were to seize and save Paul from the midst of (ek mesou ) the rabbis or preachers (in their rage to get at each other). Paul was more of a puzzle to Lysias now than ever.

Robertson: Act 23:11 - The night following

The night following ( tēi epiousēi nukti ).

Locative case, on the next (following) night.

Robertson: Act 23:11 - The Lord

The Lord ( ho kurios ).

Jesus. Paul never needed Jesus more than now. On a previous occasion the whole church prayed for Peter’ s release (Act 12:5), but Paul clearly had no such grip on the church as that, though he had been kindly welcomed (Act 21:18). In every crisis Jesus appears to him (cf. Act 18:9). It looked dark for Paul till Jesus spoke. Once before in Jerusalem Jesus spoke words of cheer (Act 22:18). Then he was told to leave Jerusalem. Now he is to have "cheer"or "courage"(tharsei ). Jesus used this very word to others (Mat 9:2, Mat 9:22; Mar 10:49). It is a brave word.

Robertson: Act 23:11 - Thou hast testified

Thou hast testified ( diemarturō ).

First aorist middle indicative second person singular of diamarturomai , strong word (See note on Act 22:18).

Robertson: Act 23:11 - Must thou

Must thou ( se dei ).

That is the needed word and on this Paul leans. His hopes (Act 19:21) of going to Rome will not be in vain. He can bide Christ’ s time now. And Jesus has approved his witness in Jerusalem.

Robertson: Act 23:12 - Banded together

Banded together ( poiēsantes sustrophēn ).

See note on Act 19:40 (riot), but here conspiracy, secret combination, binding together like twisted cords.

Robertson: Act 23:12 - Bound themselves under a curse

Bound themselves under a curse ( anethematisan heautous ).

First aorist active indicative of anathematizō , a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann ( Light from the Ancient East , p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century a.d. This proof shows that the word, as well as anathema (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the lxx as well as Mar 14:71 (which see and Luk 21:5); Act 23:12, Act 23:14, Act 23:21. They placed themselves under an anathema or curse, devoted themselves to God (cf. Lev 27:28.; 1Co 16:22).

Robertson: Act 23:12 - Drink

Drink ( pein̂piein ).

Second aorist active infinitive of pinō . For this shortened form see Robertson, Grammar , p. 343.

Robertson: Act 23:12 - Till they had killed

Till they had killed ( heōs hou apokteinōsin ).

First aorist active subjunctive of apokteinō , common verb. No reason to translate "had killed,"simply "till they should kill,"the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the Koiné[28928]š (Robertson, Grammar , pp. 974-6). Same construction in Act 23:14. King Saul took an "anathema"that imperilled Jonathan (1Sa 14:24). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in Act 23:21.

Robertson: Act 23:13 - More than forty

More than forty ( pleious tesserakonta ).

Without "than"(ē ) as in Act 23:21; Act 24:11 and often in the ancient Greek.

Robertson: Act 23:13 - Conspiracy

Conspiracy ( sunōmosian ).

Old word from sunomnumi , to swear together. Only here in the N.T.

Robertson: Act 23:14 - Came to the chief priests and the elders

Came to the chief priests and the elders ( proselthontes tois archiereusin kai tois presbuterois ).

The Sanhedrin, just as Judas did (Luk 22:4).

Robertson: Act 23:14 - With a great curse

With a great curse ( anathemati ).

This use of the same word as the verb repeated in the instrumental case is in imitation of the Hebrew absolute infinitive and common in the lxx, the very idiom and words of Deu 13:15; Deu 20:17, an example of translation Greek, though found in other languages (Robertson, Grammar , p. 531). See note on Luk 21:5 for the distinction between anathema and anathēma . Jesus had foretold: "Whoso killeth you will think that he doeth God service"(Joh 16:2).

Robertson: Act 23:15 - Ye

Ye ( humeis ).

Emphatic.

Robertson: Act 23:15 - Signify

Signify ( emphanisate ).

First aorist active imperative of emphanizō . Make plain from emphanēs , chiefly in Acts. Repeated in Act 23:22. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice.

Robertson: Act 23:15 - As though ye would judge of his case more exactly

As though ye would judge of his case more exactly ( hōs mellontas diaginōskein akribesteron ta peri autou ).

Hōs with the participle gives the alleged reason as here. So also in Act 23:20. Diagnoskō , old verb to distinguish accurately, only here in N.T. and Act 24:22.

Robertson: Act 23:15 - Or ever come near

Or ever come near ( pro tou eggisai auton ).

"Before the coming near as to him."Pro and the genitive of the articular infinitive of eggizō with accusative of general reference.

Robertson: Act 23:15 - We are ready to slay him

We are ready to slay him ( hetoimoi esōmen tou anelein auton ).

Genitive of purpose of the articular infinitive after the adjective hetoimoi (Robertson, Grammar , p. 1061). Anelein , second aorist active of anaireō .

Robertson: Act 23:16 - Their lying in wait

Their lying in wait ( tēn enedran ).

Old word from en (in) and hedra (seat), ambush. In N.T. only here and Act 25:3. Accusative object of akousas .

Robertson: Act 23:16 - He came

He came ( paragenomenos ).

Second aorist middle participle of paraginomai . It may mean, "having come upon them"and so discount their plot, a graphic touch. Vincent thinks that some Pharisee, since Paul was a Pharisee and so a member of the "guild,"told his nephew of the plot. Perhaps, and perhaps not.

Robertson: Act 23:16 - Told Paul

Told Paul ( apēggeilen tōi Paulōi ).

This nephew is not known otherwise. He may be a student here from Tarsus as Paul once was. Anyhow he knows what to do when he catches on to the conspirators. He had enough address to get into the barracks where Paul was. He ran the risk of death if discovered.

Robertson: Act 23:17 - Called unto him

Called unto him ( proskalesamenos ).

First aorist participle indirect middle, calling to himself. Paul laid his plans as energetically as if Jesus had not promised that he would see Rome (Act 23:11).

Robertson: Act 23:17 - Bring

Bring ( apage ).

"Take away."

Robertson: Act 23:18 - Paul the prisoner

Paul the prisoner ( ho desmios Paulos ).

Bound (desmios ) to a soldier, but not with two chains (Act 21:33), and with some freedom to see his friends as later (Act 28:16), in military custody ( custodia militaris ). This was better than custodia publica (public custody), the common prison, but more confining.

Robertson: Act 23:18 - Who hath something to say to thee

Who hath something to say to thee ( echonta tōi lalēsai soi ).

Same idiom as in Act 23:17, Act 23:19, but lalēsai here instead of apaggeilai .

Robertson: Act 23:19 - Took him by the hand

Took him by the hand ( epilabomenos tēs cheiros autou ).

Kindly touch in Lysias, ut fiduciam adolescentis confirmaret (Bengel). Note genitive with the second aorist middle (indirect, to himself) of epilambanō as in Luk 8:54 with kratēsas which see. How old the young man (neanias ) was we do not know, but it is the very word used of Paul in Act 7:58 when he helped in the killing of Stephen, a young man in the twenties probably. See also Act 20:9 of Eutychus. He is termed neaniskos in Act 23:22.

Robertson: Act 23:19 - Asked him privately

Asked him privately ( kat' idian epunthaneto ).

Imperfect middle, began to ask (inchoative).

Robertson: Act 23:20 - The Jews

The Jews ( hoi Ioudaioi ).

As if the whole nation was in the conspiracy and so in Act 23:12. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem.

Robertson: Act 23:20 - Have agreed

Have agreed ( sunethento ).

Second aorist middle indicative of suntithēmi , old verb to join together, to agree. Already this form in Luk 22:5 which see. See also Joh 9:22; Act 24:9.

Robertson: Act 23:20 - To bring down

To bring down ( hopōs katagagēis ).

Very words of the conspirators in Act 23:15as if the young man overheard. Second aorist active subjunctive of katagō with hopōs in final clause, still used, but nothing like so common as hina though again in Act 23:23(Robertson, Grammar , p. 985).

Robertson: Act 23:20 - As though thou wouldest inquire

As though thou wouldest inquire ( hōs mellōn punthanesthai ).

Just as in Act 23:15except that here mellōn refers to Lysias instead of to the conspirators as in Act 23:15. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd"as Page holds.

Robertson: Act 23:21 - Do not therefore yield unto them

Do not therefore yield unto them ( Su oun mē peisthēis autois ).

First aorist passive subjunctive of peithō , common verb, here to be persuaded by, to listen to, to obey, to yield to. With negative and rightly. Do not yield to them (dative) at all. On the aorist subjunctive with mē in prohibitions against committing an act see Robertson, Grammar , pp. 851-4.

Robertson: Act 23:21 - For there lie in wait

For there lie in wait ( enedreuousin gar ).

Present active indicative of enedreuō , old verb from enedra (Act 23:16), in the N.T. only here and Luk 11:54 which see.

Robertson: Act 23:21 - Till they have slain him

Till they have slain him ( heōs hou anelōsin auton ).

Same idiom as in Act 23:12save that here we have anelōsin (second aorist active subjunctive) instead of apokteinōsin (another word for kill), "till they slay him."

Robertson: Act 23:21 - Looking for the promise from thee

Looking for the promise from thee ( prosdechomenoi tēn apo sou epaggelian ).

This item is all that is needed to put the scheme through, the young man shrewdly adds.

Robertson: Act 23:22 - Tell no man

Tell no man ( mēdeni eklalēsai ).

Indirect command ( oratio obliqua ) after paraggeilas (charging) with first aorist active infinitive of ekaleō (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence ( oratio recta ) as in Act 1:4, "that thou hast signified these things to me"(hoti tauta enephanisas pros eme ). Same verb here as in Act 23:15. This change is common in the N.T. (Robertson, Grammar , p. 1047).

Robertson: Act 23:23 - Two

Two ( tinas duo ).

"Some two"as in Luk 7:19, indicating (Page) that they were not specially chosen.

Robertson: Act 23:23 - Soldiers

Soldiers ( stratiōtas )

, horsemen (hippeis ), spearmen (dexiolabous ). The three varieties of troops in a Roman army like the cohort of Lysias (Page). The stratiōtai were the heavy-armed legionaries, the hippeis belonged to every legion, the dexiolaboi were light-armed supplementary troops who carried a lance in the right hand (dexios , right, lambanō , to take). Vulgate, lancearios . At the third hour of the night (apo tritēs hōras tēs nuktos ). About nine in the evening.

Robertson: Act 23:24 - Provide beasts

Provide beasts ( ktenē parastēsai ).

Change from direct to indirect discourse just the opposite of that in Act 23:22.

Robertson: Act 23:24 - Beasts

Beasts ( ktēnē ).

For riding as here or for baggage. See note on Luk 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul.

Robertson: Act 23:24 - To bring safe

To bring safe ( hina diasōsōsin ).

Final clause with hina and the first aorist active subjunctive of diasōzō , old verb, to save through (dia ) to a finish. Eight times in the N.T. (Mat 14:36; Luk 7:3; Act 23:24; Act 27:43, Act 27:44; Act 28:1, Act 28:4; 1Pe 3:20).

Robertson: Act 23:24 - Unto Felix the governor

Unto Felix the governor ( pros Phēlika ton hēgemona ).

Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave."The term "governor"(hēgemōn ) means "leader"from hēgeomai , to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Mat 27:2), of Felix, (Act 23:24, Act 23:26, Act 23:33; Act 24:1), of Festus (Act 26:30).

Robertson: Act 23:25 - And he wrote

And he wrote ( grapsas ).

First aorist active participle of graphō , agreeing with the subject (Lysias) of eipen (said) back in Act 23:23(beginning).

Robertson: Act 23:25 - After this form

After this form ( echousan ton tupon touton ).

Textus Receptus has periechousan . The use of tupon (type or form) like exemplum in Latin (Page who quotes Cicero Ad Att. IX. 6. 3) may give merely the purport or substantial contents of the letter. But there is no reason for thinking that it is not a genuine copy since the letter may have been read in open court before Felix, and Luke was probably with Paul. The Roman law required that a subordinate officer like Lysias in reporting a case to his superior should send a written statement of the case and it was termed elogium . A copy of the letter may have been given Paul after his appeal to Caesar. It was probably written in Latin. The letter is a "dexterous mixture of truth and falsehood"(Furneaux) with the stamp of genuineness. It puts things in a favourable light for Lysias and makes no mention of his order to scourge Paul.

Robertson: Act 23:26 - Most excellent

Most excellent ( kratistōi ).

See note on Luk 1:3 to Theophilus though not in Act 1:1. It is usual in addressing men of rank as here, like our "Your Excellency"in Act 24:3 and Paul uses it to Festus in Act 26:25.

Robertson: Act 23:26 - Greeting

Greeting ( chairein ).

Absolute infinitive with independent or absolute nominative (Klaudios Lusias ) as is used in letters (Act 15:23; Jam 1:1) and in countless papyri (Robertson, Grammar , p. 1092).

Robertson: Act 23:27 - Was seized

Was seized ( sullēmphthenta ).

First aorist passive participle of sullambanō .

Robertson: Act 23:27 - Rescued him having learned that he was a Roman

Rescued him having learned that he was a Roman ( exeilamen mathōn hoti Romaios estin ).

Wendt, Zoeckler, and Furneaux try to defend this record of two facts by Lysias in the wrong order from being an actual lie as Bengel rightly says. Lysias did rescue Paul and he did learn that he was a Roman, but in this order. He did not first learn that he was a Roman and then rescue him as his letter states. The use of the aorist participle (mathōn from manthanō ) after the principal verb exeilamen (second aorist middle of exaireō , to take out to oneself, to rescue) can be either simultaneous action or antecedent. There is in Greek no such idiom as the aorist participle of subsequent action (Robertson, Grammar , pp. 1112-14). Lysias simply reversed the order of the facts and omitted the order for scourging Paul to put himself in proper light with Felix his superior officer and actually poses as the protector of a fellow Roman citizen.

Robertson: Act 23:28 - To know

To know ( epignōnai ).

To know fully, epi , second aorist active infinitive.

Robertson: Act 23:28 - They accused him

They accused him ( enekaloun autōi ).

Imperfect active indicative, were accusing him (dative), repeating their charges.

Robertson: Act 23:29 - Concerning questions of their law

Concerning questions of their law ( peri zētēmata tou nomou autōn ).

The very distinction drawn by Gallio in Corinth (Act 18:14.). On the word see note on Act 15:2.

Robertson: Act 23:29 - But to have nothing laid to his charge worthy of death or of bonds

But to have nothing laid to his charge worthy of death or of bonds ( mēden de axion thanatou ē desmōn echonta enklēma ).

Literally, "having no accusation (or crime) worthy of death or of bonds."This phrase here only in the N.T. Egklēma is old word for accusation or crime from egkaleō used in Act 23:28and in the N.T. only here and Act 25:16. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

Robertson: Act 23:30 - When it was shown to me that there would be a plot

When it was shown to me that there would be a plot ( mēnutheisēs moi epiboulēs esesthai ).

Two constructions combined; genitive absolute (mēnutheisēs epiboulēs , first aorist passive participle of mēnuō ) and future infinitive (esesthai as if epiboulēn accusative of general reference used) in indirect assertion after mēnuō (Robertson, Grammar , p. 877).

Robertson: Act 23:30 - Charging his accusers also

Charging his accusers also ( paraggeilas kai tois katēgorois ).

First aorist active participle of paraggellō with which compare mathōn above (Act 23:27), not subsequent action. Dative case in katēgorois .

Robertson: Act 23:30 - Before thee

Before thee ( epi sou ).

Common idiom for "in the presence of"when before a judge (like Latin apud ) as in Act 24:20, Act 24:21; Act 25:26; Act 26:2. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul’ s imprisonment in Caesarea and Rome.

Robertson: Act 23:31 - As it was commanded them

As it was commanded them ( kata to diatetagmenon autois ).

"According to that which was commanded them,"perfect passive articular participle of diatassō .

Robertson: Act 23:31 - By night

By night ( dia nuktos ).

Through the night, travelling by night forty miles from Jerusalem to Antipatris which was founded by Herod the Great and was on the road from Jerusalem to Caesarea, a hard night’ s ride.

Robertson: Act 23:33 - And they

And they ( hoitines ).

Which very ones, the cavalry, the horsemen of Act 23:31.

Robertson: Act 23:33 - Delivered

Delivered ( anadontes ).

Second aorist active participle of anadidōmi , old verb to give up, to hand over, here only in the N.T.

Robertson: Act 23:33 - Presented Paul also

Presented Paul also ( parestēsan kai ton Paulon ).

First aorist active (transitive, not second aorist intransitive) indicative of paristēmi , common verb to present or place beside. What would Paul’ s friends in Caesarea (Philip and his daughters) think of the prophecy of Agabus now so quickly come true.

Robertson: Act 23:34 - When he had read it

When he had read it ( anagnous ).

Second aorist active participle of anaginōskō , to know again, to read.

Robertson: Act 23:34 - Of what province he was

Of what province he was ( ek poias eparcheias estin ).

Tense of estin (is) retained in indirect question. Poias is strictly "of what kind of"province, whether senatorial or imperial. Cilicia, like Judea, was under the control of the propraetor of Syria (imperial province). Paul’ s arrest was in Jerusalem and so under the jurisdiction of Felix unless it was a matter of insurrection when he could appeal to the propraetor of Syria.

Robertson: Act 23:35 - I will hear thy cause

I will hear thy cause ( diakousomai ).

"I will hear thee fully"(dia ).

Robertson: Act 23:35 - When--are come

When--are come ( paragenōntai ).

Second aorist middle subjunctive of paraginomai with temporal conjunction hotan , indefinite temporal clause of future time (Robertson, Grammar , p. 972), "whenever thine accusers come."

Robertson: Act 23:35 - In Herod’ s palace

In Herod’ s palace ( en tōi praitōriōi ).

The Latin word praetorium . The word meant the camp of the general, then the palace of the governor as here and Mat 27:27 which see, and then the camp of praetorian soldiers or rather the praetorian guard as in Phi 1:13.

Vincent: Act 23:1 - Earnestly beholding

Earnestly beholding

See on Luk 4:20. Some, who hold that Paul's eyesight was defective, explain this steadfast look in connection with his imperfect vision.

Vincent: Act 23:1 - Men and brethren

Men and brethren

He addresses the Sanhedrim as an equal.

Vincent: Act 23:1 - I have lived

I have lived ( πεπολίτευμαι )

Lit., have lived as a citizen , with special reference to the charge against him that he taught men against the law and the temple. He means that he has lived as a true and loyal Jew.

Vincent: Act 23:1 - Conscience

Conscience ( συνειδήσει )

See on 1Pe 3:16.

Vincent: Act 23:2 - Ananias

Ananias

He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes, and sent his creatures to the threshing-floors with bludgeons to seize the tithes by force.

Vincent: Act 23:3 - Shall smite thee

Shall smite thee ( τύπτειν σε μέλλει )

More strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing. According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding-place, in a sewer of the palace, and murdered by assassins.

Vincent: Act 23:3 - Thou whited wall

Thou whited wall

Compare Mat 23:27.

Vincent: Act 23:3 - Contrary to the law

Contrary to the law ( παρανομῶν )

A verb. Lit., transgressing the law.

Vincent: Act 23:4 - Revilest

Revilest ( λοιδορεῖς )

The word signifies vehement abuse, scolding, berating.

Vincent: Act 23:6 - The one part were Sadducees

The one part were Sadducees, etc

Perceiving the impossibility of getting a fair hearing, Paul, with great tact, seeks to bring the two parties of the council into collision with each other.

Vincent: Act 23:6 - The resurrection

The resurrection

A main point of contention between the Pharisees and Sadducees, the latter of whom denied the doctrine of the resurrection, of a future state, and of any spiritual existence apart from the body.

Vincent: Act 23:8 - Both

Both

Showing that two classes of doctrines peculiar to the Sadducees, and not three, are meant: 1. The resurrection. 2. The existence of spirits, whether angels or souls of men; " neither angel nor spirit."

Vincent: Act 23:9 - Strove

Strove

The diversion was successful. The Pharisees' hatred of the Sadducees was greater than their hatred of Christianity.

Vincent: Act 23:9 - What if a spirit

What if a spirit, etc

Neither the A. V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which leaves the hearers to supply the omission for themselves: " But if a spirit or angel has spoken to him ..." The words which the A. V. supplies to complete the sentence, let us not fight against God, are spurious, borrowed from Act 5:39.

Vincent: Act 23:12 - Banded together

Banded together ( ποιήσαντες συστροφὴν )

Lit., having made a conspiracy. See on concourse, Act 19:40.

Vincent: Act 23:12 - Bound themselves under a curse

Bound themselves under a curse ( ἀνεθεμάτισαν ἑαυτοὺς ).

Lit., anathematized or cursed themselves; invoked God's curse on themselves if they should violate their vow. On the kindred noun ἀνάθεμα , a curse, see note on offerings, Luk 21:5. In case of failure, they could procure absolution from their oath by the Rabbis.

Vincent: Act 23:13 - Conspiracy

Conspiracy ( συνωμοσίαν )

Lit., swearing together; conjuration. According to its etymology, conspiracy is a breathing or blowing together (Latin, conspirare ) . Hence, of concerted thought and action.

Vincent: Act 23:14 - We have bound ourselves under a great curse

We have bound ourselves under a great curse ( ἀναθέματι ἀνεθεματίσαμεν ἑαυτοὺς )

Lit., we have anathematized ourselves with an anathema. A very strong expression. For similar expressions, see Luk 22:15; Joh 3:29; Act 4:17.

Vincent: Act 23:15 - Enquire

Enquire ( διαγινώσκειν )

Only here and Act 24:22. Originally, to distinguish or discern; hence, to decide, as a suit. Rev., more correctly, therefore, judge.

Vincent: Act 23:15 - More perfectly

More perfectly ( ἀκριβέστερον )

Rev., better, more exactly. See on Luk 1:3; and Act 18:25, Act 18:26.

Vincent: Act 23:15 - Concerning him

Concerning him ( τὰ περὶ αὐτοῦ )

Lit., the things about him. Rev., better, his case .

Vincent: Act 23:18 - The prisoner

The prisoner ( ὁ δέσμιος )

From δέω , to bind. Paul, as a Roman citizen, was held in custodia militaris, " military custody." Three kinds of custody were recognized by the Roman law: 1. Custodia publica (public custody); confinement in the public jail. This was the worst kind, the common jails being wretched dungeons. Such was the confinement of Paul and Silas at Philippi. 2. Custodia libera (free custody), confined to men of high rank. The accused was committed to the charge of a magistrate or senator, who became responsible for his appearance on the day of trial. 3. Custodia militaris (military custody). The accused was placed in charge of a soldier, who was responsible with his life for the prisoner's safe-keeping, and whose left hand was secured by a chain to the prisoner's right. The prisoner was usually kept in the barracks, but was sometimes allowed to reside in a private house under charge of his guard.

Vincent: Act 23:21 - Have bound themselves

Have bound themselves

" If we should wonder how, so early in the morning, after the long discussion in the Sanhedrim, which must have occupied a considerable part of the day, more than forty men should have been found banded together, under an anathema, neither to eat nor to drink till they had killed Paul; and, still more, how such a conspiracy, or, rather, conjuration, which, in the nature of it, would be kept a profound secret, should have become known to Paul's sister's son - the circumstances of the case furnish a sufficient explanation. The Pharisees were avowedly a fraternity or guild; and they, or some of their kindred fraternities, would furnish the ready material for such a band, to whom this additional vow would be nothing new or strange, and, murderous though it sounded, only seem a further carrying out of the principles of their order. Again, since the wife and all the children of a member were ipso facto members of the guild, and Paul's father had been a Pharisee (Act 23:6), Paul's sister also would, by virtue of her birth, belong to the fraternity, even irrespective of the probability that, in accordance with the principles of the party, she would have married into a Pharisaical family" (Edersheim, " Jewish Social Life" ).

Vincent: Act 23:23 - Soldiers

Soldiers ( στρατιώτας )

Heavy-armed footmen: legionaries.

Vincent: Act 23:23 - Spearmen

Spearmen ( δεξιολάβους )

Only here in New Testament, and not in classical Greek. From δεξιός right, and λαμβάνω , to take. The exact meaning is uncertain. Some explain it as those who take the right side of the prisoners whom they have in charge; others, those who grasp ( their weapon ) with the right hand; others, again, those who hold ( a second horse ) by the right hand. They are here distinguished from the heavy-armed legionaries and the cavalry. They were probably light-armed troops, javelin-throwers or slingers. One of the principal manuscripts reads δεξιοβόλους " those who throw with the right hand."

Vincent: Act 23:24 - Beasts

Beasts ( κτήνη )

See on Luk 10:34.

Vincent: Act 23:25 - After this manner

After this manner ( περιέχουσαν τὸν τύπον τοῦτον )

Lit., containing this form or type. See on it is contained, 1Pe 2:6.

Vincent: Act 23:26 - To the most excellent

To the most excellent ( τῷ κρατίστῳ )

" His excellency:" an official title. Compare Act 24:3; Act 26:25.

Vincent: Act 23:26 - Greeting

Greeting ( χαίρειν )

See on Act 15:23.

Vincent: Act 23:27 - Rescued

Rescued

Bengel says, " a lie." Lysias wishes to make the impression that Paul's citizenship was the cause of his rescuing him; whereas he did not know of this until afterward. He says nothing about the proposed scourging.

Vincent: Act 23:29 - Questions

Questions

See on Act 15:2.

Vincent: Act 23:29 - Nothing - worthy of death or of bonds

Nothing - worthy of death or of bonds

Every Roman magistrate before whom the apostle is brought declares him innocent.

Vincent: Act 23:30 - When it was told

When it was told ( μηνυθείσης )

Lit., pointed out, or shown, as Rev. See on Luk 20:37.

Vincent: Act 23:30 - Farewell

Farewell

The best texts omit. See on Act 15:29.

Vincent: Act 23:31 - Took

Took ( ἀναλαβόντες )

Lit., " having taken up ." Compare set Paul on, Act 23:24.

Vincent: Act 23:31 - To Antipatris

To Antipatris

A hard night's ride: forty miles.

Vincent: Act 23:32 - On the morrow

On the morrow

After arriving at Antipatris.

Vincent: Act 23:33 - Caesarea

Caesarea

Twenty-six miles from Antipatris.

Vincent: Act 23:34 - Of what province

Of what province ( ἐκ ποίας ἐπαρχίας )

Rather, " from what kind of a province;" whether senatorial or imperial. See Introduction to Luke. Cilicia was an imperial province.

Vincent: Act 23:35 - I will hear thee

I will hear thee ( διακούσομαι )

Better, as Rev., will hear thy cause; the word meaning " to hear fully (διά ) in a judicial sense." The present questioning was merely preliminary.

Vincent: Act 23:35 - Herod's palace

Herod's palace

Built by Herod the Great. Judaea being now a Roman province, the palace of its former kings had become the governor's official residence. It thus appears that Paul was leniently dealt with, and not cast into the common prison.

Wesley: Act 23:1 - And Paul earnestly beholding the council

Professing a clear conscience by his very countenance; and likewise waiting to see whether any of them was minded to ask him any question, said, I have lived in all good conscience before God till this day - He speaks chiefly of the time since he became a Christian. For none questioned him concerning what he had been before. And yet even in his unconverted state, although he was in an error, yet he had acted from conscience, before God - Whatever men may think or say of me.

Wesley: Act 23:3 - Then said Paul

Being carried away by a sudden and prophetic impulse. God is about to smite thee, thou whited wall - Fair without; full of dirt and rubbish within. And he might well be so termed, not only as he committed this outrage, while gravely sitting on the tribunal of justice but also as, at the same time that he stood high in the esteem of the citizens, he cruelly defrauded the priests of their legal subsistence, so that some of them even perished for want. And God did remarkably smite him; for about five years after this, his house being reduced to ashes, in a tumult begun by his own son, he was besieged in the royal palace; where having hid himself in an old aqueduct, he was dragged out and miserably slain.

Wesley: Act 23:5 - I was not aware, brethren, that it was the high priest

He seems to mean, I did not advert to it, in the prophetic transport of my mind: but he does not add, that his not adverting to it proceeded from the power of the Spirit coming upon him; as knowing they were not able to bear it. This answer admirably shows the situation of mind he was then in, partly with regard to the bystanders, whom he thus softens, adding also the title of brethren, and justifying their reproof by the prohibition of Moses; partly with regard to himself, who, after that singular transport subsided, was again under the direction of the general command. Exo 22:28.

Wesley: Act 23:6 - I am a Pharisee, the son of a Pharisee: for the hope of the resurrection of the dead am I called in question

So he was in effect; although not formally, or explicitly.

Wesley: Act 23:8 - The Pharisees confess both

Both the resurrection, and the existence of angels and separate spirits.

Wesley: Act 23:9 - And the scribes of the Pharisees' side arising

Every sect contains both learned and unlearned. The former used to be the mouth of the party.

Wesley: Act 23:9 - If a spirit

St. Paul in his speech from the stairs had affirmed, that Jesus, whom they knew to have been dead, was alive, and that he had spoken to him from heaven, and again in a vision. So they add nothing, only they construe it in their own way, putting an angel or spirit for Jesus.

Wesley: Act 23:11 - And the night following, the Lord Jesus

What Paul had before purposed in spirit, Act 19:21, God now in due time confirms. Another declaration to the same effect is made by an angel of God, Act 27:23. And from the 23d chapter the sum of this book turns on the testimony of Paul to the Romans. How would the defenders of St. Peter's supremacy triumph, could they find out half as much ascribed to him! Be of good courage, Paul - As he laboured under singular distresses and persecutions, so he was favoured with extraordinary assurances of the Divine assistance.

Wesley: Act 23:11 - Thou must testify

Particular promises are usually given when all things appear desperate.

Wesley: Act 23:11 - At Rome also

Danger is nothing in the eyes of God: all hinderances farther his work. A promise of what is afar off, implies all that necessarily lies between. Paul shall testify at Rome: therefore he shall come to Rome; therefore he shall escape the Jews, the sea, the viper.

Wesley: Act 23:12 - Some of the Jews bound themselves

Such execrable vows were not uncommon among the Jews. And if they were prevented from accomplishing what they had vowed, it was an easy matter to obtain absolution from their rabbis.

Wesley: Act 23:15 - Now therefore ye

Which they never scrupled at all, as not doubting but they were doing God service.

Wesley: Act 23:17 - And Paul

Though he had an express promise of it from Christ, was not to neglect any proper means of safety.

Wesley: Act 23:19 - And the tribune taking him by the hand

In a mild, condescending way. Lysias seems to have conducted this whole affair with great integrity, humanity, and prudence.

Wesley: Act 23:24 - Provide beasts

If a change should be necessary, to set Paul on - So we read of his riding once; but not by choice.

Wesley: Act 23:27 - Having learned that he was a Roman

True; but not before he rescued him. Here he uses art.

Wesley: Act 23:31 - The soldiers brought him by night to Antipatris

But not the same night they set out.

Wesley: Act 23:31 - For Antipatris was about thirty

eight of our miles northwest of Jerusalem. Herod the Great rebuilt it, and gave it this name in honour of his father Antipater: Cesarea was near seventy miles from Jerusalem, and about thirty from Antipatris.

Wesley: Act 23:35 - In Herod's palace

This was a palace and a court built by Herod the Great. Probably some tower belonging to it might be used for a kind of state prison.

JFB: Act 23:1 - Paul, earnestly beholding the council

With a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils.

JFB: Act 23:1 - I have lived in all good conscience before God until this day

The word has an indirect reference to the "polity" or "commonwealth of Israel," of which he would signify that he had been, and was to that hour, an honest and God-fearing member.

JFB: Act 23:2 - the high priest . . . commanded . . . to smite him on the mouth

A method of silencing a speaker common in the East to this day [HACKET]. But for a judge thus to treat a prisoner on his "trial," for merely prefacing his defense by a protestation of his integrity, was infamous.

JFB: Act 23:3-4 - God shall smite thee

As indeed He did; for he was killed by an assassin during the Jewish war [JOSEPHUS, Wars of the Jews, 2.17.9].

JFB: Act 23:3-4 - thou whited wall

That is, hypocrite (Mat 23:27). This epithet, however correctly describing the man, must not be defended as addressed to a judge, though the remonstrance which follows--"for sittest thou," &c.--ought to have put him to shame.

JFB: Act 23:5 - I wist not . . . that he was the high priest

All sorts of explanations of this have been given. The high priesthood was in a state of great confusion and constant change at this time (as appears from JOSEPHUS), and the apostle's long absence from Jerusalem, and perhaps the manner in which he was habited or the seat he occupied, with other circumstances to us unknown, may account for such a speech. But if he was thrown off his guard by an insult which touched him to the quick, "what can surpass the grace with which he recovered his self-possession, and the frankness with which he acknowledged his error? If his conduct in yielding to the momentary impulse was not that of Christ Himself under a similar provocation (Joh 18:22-23), certainly the manner in which he atoned for his fault was Christ-like" [HACKET].

JFB: Act 23:6-9 - when Paul perceived

From the discussion which plainly had by this time arisen between the parties.

JFB: Act 23:6-9 - that the one part were Sadducees, and the other Pharisees, he cried out

Raising his voice above both parties.

JFB: Act 23:6-9 - I am a Pharisee, the son of a Pharisee

The true reading seems to be, "the son of Pharisees," that is, belonging to a family who from father to son had long been such.

JFB: Act 23:6-9 - of the hope and resurrection of the dead

That is, not the vague hope of immortality, but the definite expectation of the resurrection.

JFB: Act 23:6-9 - I am called in question

By this adroit stroke, Paul engages the whole Pharisaic section of the council in his favor; the doctrine of a resurrection being common to both, though they would totally differ in their application of it. This was, of course, quite warrantable, and the more so as it was already evident that no impartiality in trying his cause was to be looked for from such an assembly.

JFB: Act 23:8 - the Sadducees say . . . there is no resurrection, neither angel, nor spirit

(See on Luk 20:37).

JFB: Act 23:8 - the scribes . . . of the Pharisees' part . . . strove, saying, We find no evil in this man, but

As to those startling things which he brings to our ears.

JFB: Act 23:8 - if a spirit or an angel hath spoken to him

Referring, perhaps, to his trance in the temple, of which he had told them (Act 22:17). They put this favorable construction upon his proceedings for no other reason than that they had found him one of their own party. They care not to inquire into the truth of what he alleged, over and above their opinions, but only to explain it away as something not worth raising a noise about. (The following words, "Let us not fight against God," seem not to belong to the original text, and perhaps are from Act 5:39. In this case, either the meaning is, "If he has had some divine communication, what of that?" or, the conclusion of the sentence may have been drowned in the hubbub, which Act 23:10 shows to have been intense).

JFB: Act 23:10 - the chief captain, fearing lest Paul should have been pulled to pieces . . . commanded the soldiers to go down and take him by force, &c.

This shows that the commandant was not himself present, and further, that instead of the Sanhedrim trying the cause, the proceedings quickly consisted in the one party attempting to seize the prisoner, and the other to protect him.

JFB: Act 23:11 - the night following

His heart perhaps sinking, in the solitude of his barrack ward, and thinking perhaps that all the predictions of danger at Jerusalem were now to be fulfilled in his death there.

JFB: Act 23:11 - the Lord

That is, Jesus.

JFB: Act 23:11 - stood by him . . . Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou . . . also at Rome

That is, "Thy work in Jerusalem is done, faithfully and well done; but thou art not to die here; thy purpose next to 'see Rome' (Act 19:21) shall not be disappointed, and there also must thou bear witness of Me." As this vision was not unneeded now, so we shall find it cheering and upholding him throughout all that befell him up to his arrival there.

JFB: Act 23:12-14 - bound themselves under a curse . . . that they would neither eat . . . fill they had killed Paul

Compare 2Sa 3:35; 1Sa 14:24.

JFB: Act 23:15 - Now . . . ye with the council signify to the chief captain . . . as though, &c.

That these high ecclesiastics fell in readily with this infamous plot is clear. What will not unscrupulous and hypocritical religionists do under the mask of religion? The narrative bears unmistakable internal marks of truth.

JFB: Act 23:15 - or ever he come near

Their plan was to assassinate him on his way down from the barracks to the council. The case was critical, but He who had pledged His word to him that he should testify for Him at Rome provided unexpected means of defeating this well-laid scheme.

JFB: Act 23:16-22 - Paul's sister's son

(See on Act 9:30). If he was at this time residing at Jerusalem for his education, like Paul himself, he may have got at the schools those hints of the conspiracy on which he so promptly acted.

JFB: Act 23:17 - Then Paul called one of the centurions

Though divinely assured of safety, he never allows this to interfere with the duty he owed to his own life and the work he had yet to do. (See on Act 27:22-25; Act 27:31).

JFB: Act 23:19 - took him by the hand

This shows that he must have been quite in his boyhood, and throws a pleasing light on the kind-hearted impartiality of this officer.

JFB: Act 23:21 - and now are they ready, looking for a promise from thee

Thus, as is so often the case with God's people, not till the last moment, when the plot was all prepared, did deliverance come.

JFB: Act 23:23-24 - two hundred soldiers

A formidable guard for such an occasion; but Roman officials felt their honor concerned in the preservation of the public peace, and the danger of an attempted rescue would seem to require it. The force at Jerusalem was large enough to spare this convoy.

JFB: Act 23:23-24 - the third hour of the night

Nine o'clock.

JFB: Act 23:24 - beasts . . . set Paul on

As relays, and to carry baggage.

JFB: Act 23:24 - unto Felix, the governor

The procurator. See on Act 24:24-25.

JFB: Act 23:26-30 - Claudius

The Roman name he would take on purchasing his citizenship.

JFB: Act 23:26-30 - Lysias

His Greek family name.

JFB: Act 23:26-30 - the most excellent governor

An honorary title of office.

JFB: Act 23:27 - came I with an army

Rather, "with the military."

JFB: Act 23:29 - perceived to be accused of questions of their law, &c.

Amidst all his difficulty in getting at the charges laid against Paul, enough, no doubt, come out to satisfy him that the whole was a question of religion, and that there was no case for a civil tribunal.

JFB: Act 23:30 - gave commandment to his accusers . . . to say before thee

This was not done when he wrote, but would be before the letter reached its destination.

JFB: Act 23:31-32 - brought him . . . to Antipatris

Nearly forty miles from Jerusalem, on the way to Cæsarea; so named by Herod in honor of his father, Antipater.

JFB: Act 23:32 - On the morrow they

The infantry.

JFB: Act 23:32 - left the horsemen

Themselves no longer needed as a guard. The remaining distance was about twenty-five or twenty-six miles.

JFB: Act 23:34-35 - asked of what province he was

The letter describing him as a Roman citizen.

JFB: Act 23:35 - I will hear thee

The word means, "give thee a full hearing."

JFB: Act 23:35 - to be kept in Herod's judgment hall

"prætorium," the palace built at Cæsarea by Herod, and now occupied by the Roman procurators; in one of the buildings attached to which Paul was ordered to be kept.

Clarke: Act 23:1 - I have lived in all good conscience

I have lived in all good conscience - Some people seem to have been unnecessarily stumbled with this expression. What does the apostle mean by it? Why, that, while he was a Jew, he was one from principle of conscience; that what he did, while he continued Jew, he did from the same principle; that, when God opened his eyes to see the nature of Christianity, he became a Christian, because God persuaded his conscience that it was right for him to become one; that, in a word, he was sincere through the whole course of his religious life, and his conduct had borne the most unequivocal proofs of it. The apostle means, therefore, that there was no part of his life in which he acted as a dishonest or hypocritical man; and that he was now as fully determined to maintain his profession of Christianity as he ever was to maintain that of Judaism, previously to his acquaintance with the Christian religion.

Clarke: Act 23:2 - The high priest, Ananias

The high priest, Ananias - There was a high priest of this name, who was sent a prisoner to Rome by Quadratus, governor of Syria, to give an account of the part he took in the quarrel between the Jews and the Samaritans; see Joseph. Antiq. lib. xx. cap. 6, s. 8; but whether he ever returned again to Jerusalem, says Dr. Lightfoot, is uncertain; still more uncertain whether he was ever restored to the office of high priest; and most uncertain of all whether he filled the chair when Paul pleaded his cause, which was some years after Felix was settled in the government. But Krebs has proved that this very Ananias, on being examined at Rome, was found innocent, returned to Jerusalem, and was restored to the high priesthood; see Joseph. Antiq. lib. xx. cap. 9, s. 2; but of his death I find nothing certain. See Krebs on this place, (Observat. in Nov. Testament. e Flavio Josepho), who successfully controverts the opinion of Dr. Lightfoot, mentioned at the beginning of this note. There was one Ananias, who is said to have perished in a tumult raised by his own son about five years after this time; see Jos. Antiq. lib. x. cap. 9. War, lib. ii. cap. 17

Clarke: Act 23:2 - To smite him on the mouth

To smite him on the mouth - Because he professed to have a good conscience, while believing on Jesus Christ, and propagating his doctrine.

Clarke: Act 23:3 - God shall smite thee, thou whited wall

God shall smite thee, thou whited wall - Thou hypocrite! who sittest on the seat of judgment, pretending to hear and seriously weigh the defense of an accused person, who must in justice and equity be presumed to be innocent till he is proved to be guilty; and, instead of acting according to the law, commandest me to be smitten contrary to the law, which always has the person of the prisoner under its protection; nor ever suffers any penalty to be inflicted but what is prescribed as the just punishment for the offense. As if he had said: "Thinkest thou that God will suffer such an insult on his laws, on justice, and on humanity, to pass unpunished?"

Clarke: Act 23:5 - I wist not, brethren, that he was the high priest

I wist not, brethren, that he was the high priest - After all the learned labor that has been spent on this subject, the simple meaning appears plainly to be this: -

St. Paul did not know that Ananias was high priest; he had been long absent from Jerusalem; political changes were frequent; the high priesthood was no longer in succession, and was frequently bought and sold; the Romans put down one high priest, and raised up another, as political reasons dictated. As the person of Ananias might have been wholly unknown to him, as the hearing was very sudden, and there was scarcely any time to consult the formalities of justice, it seems very probable that St. Paul, if he ever had known the person of Ananias, had forgotten him; and as, in a council or meeting of this kind, the presence of the high priest was not indispensably necessary, he did not know that the person who presided was not the sagan , or high priest’ s deputy, or some other person put in the seat for the time being. I therefore understand the words above in their most obvious and literal sense. He knew not who the person was, and God’ s Spirit suddenly led him to denounce the Divine displeasure against him

Clarke: Act 23:5 - Thou shalt not speak evil of the ruler of thy people

Thou shalt not speak evil of the ruler of thy people - If I had known he was the high priest, I should not have publicly pronounced this execration; for respect is due to his person for the sake of his office. I do not see that Paul intimates that he had done any thing through inadvertence; nor does he here confess any fault; he states two facts: -

1.    That he did not know him to be the high priest

2.    That such a one, or any ruler of the people, should be reverenced. But he neither recalled or made an apology for his words: he had not committed a trespass, and he did not acknowledge one. We must beware how we attribute either to him in the case before us.

Clarke: Act 23:6 - I am a Pharisee, the son of a Pharisee

I am a Pharisee, the son of a Pharisee - Instead of Φαρισαιου, of a Pharisee, ABC, some others, with the Syriac and Vulgate, have Φαρισαιων, of the Pharisees; which, if acknowledged to be the genuine reading, would alter the sense thus, I am a Pharisee, and a disciple of the Pharisees, for so the word son is frequently understood

Clarke: Act 23:6 - Of the hope and resurrection

Of the hope and resurrection - Concerning the hope of the resurrection, the και, and, being here redundant; indeed, it is omitted by the Syriac, all the Arabic, and Ethiopic. St. Paul had preached the resurrection of the dead, on the foundation and evidence of the resurrection of Christ. For this, he and the apostles were, some time before, imprisoned by the high priest and elders, Act 4:1-3; Act 5:17, because they preached, Through Jesus, the resurrection of the dead. This they could not bear; for, if Jesus Christ rose from the dead, their malice and wickedness, in putting him to death, were incontrovertibly established.

Clarke: Act 23:7 - And the multitude was divided

And the multitude was divided - St. Paul, perceiving the assembly to consist of Sadducees and Pharisees, and finding he was not to expect any justice, thought it best thus to divide the council, by introducing a question on which the Pharisees and Sadducees were at issue. He did so; and the Pharisees immediately espoused his side of the question, because in opposition to the Sadducees, whom they abhorred, as irreligious men.

Clarke: Act 23:8 - The Sadducees say that there is no resurrection

The Sadducees say that there is no resurrection - It is strange, since these denied a future state, that they observed the ordinances of the law; for they also believed the five books of Moses to be a revelation from God: yet they had nothing in view but temporal good; and they understood the promises in the law as referring to these things alone. In order, therefore, to procure them, they watched, fasted, prayed, etc., and all this they did that they might obtain happiness in the present life. See the account of the Pharisees and Sadducees, Mat 3:7; Mat 16:1.

Clarke: Act 23:9 - The scribes - arose, and strove

The scribes - arose, and strove - Διεμαχοντο, They contended forcibly - they came to an open rupture with the Sadducees; and, in order to support their own party against them, they even admitted as truth, St. Paul’ s account of his miraculous conversion, and therefore they said, if a spirit or an angel hath spoken to him, etc. He had previously mentioned that Jesus Christ had appeared to him, when on his way to Damascus; and, though they might not be ready to admit the doctrine of Christ’ s resurrection, yet they could, consistently with their own principles, allow that the soul of Christ might appear to him; and they immediately caught at this, as furnishing a strong proof against the doctrine of the Sadducees, who neither believed in angel nor spirit, while the Pharisees confessed both

Clarke: Act 23:9 - Let us not fight against God

Let us not fight against God - These words are wanting in ABCE, several others, with the Coptic, Ethiopic, Armenian, later Syriac, Vulgate, and some of the fathers.

Clarke: Act 23:10 - The chief captain - commanded the soldiers to go down

The chief captain - commanded the soldiers to go down - It appears that the chief captain was present during these transactions, and that he had a body of soldiers in readiness in the castle of Antonia; and it was from this that he commanded them to come down; for the rescue and preservation of Paul.

Clarke: Act 23:11 - Be of good cheer, Paul

Be of good cheer, Paul - It is no wonder if, with all these trials and difficulties, St. Paul was much dejected in mind; and especially as he had not any direct intimation from God what the end of the present trials would be: to comfort him and strengthen his faith, God gave him this vision

Clarke: Act 23:11 - So must thou bear witness also at Rome

So must thou bear witness also at Rome - This was pleasing intelligence to Paul, who had long desired to see that city, and preach the Gospel of Christ there. He appears to have had an intimation that he should see it; but how, he could not tell; and this vision satisfied him that he should be sent thither by God himself. This would settle every fear and scruple concerning the issue of the present persecution.

Clarke: Act 23:12 - That they would neither eat nor drink, etc.

That they would neither eat nor drink, etc. - These forty Jews were no doubt of the class of the sicarii mentioned before, (similar to those afterwards called assassins), a class of fierce zealots, who took justice into their own hand; and who thought they had a right to despatch all those who, according to their views, were not orthodox in their religious principles. If these were, in their bad way, conscientious men, must they not all perish through hunger, as God put it out of their power to accomplish their vow? No: for the doctrine of sacerdotal absolution was held among the Jews as among the Papists: hence it is said, in Hieros. Avodah Zarah, fol. 40: "He that hath made a vow not to eat any thing, wo to him, if he eat; and wo to him, if he do not eat. If he eat, he sinneth against his vow; and if he do not eat, he sinneth against his life."What must such a man do in this case? Let him go to the wise men, and they will loose him from his vow, as it is written, Pro 12:18 : "The tongue of the wise is health."When vows were so easily dispensed with, they might be readily multiplied. See Lightfoot.

Clarke: Act 23:15 - And we, or ever he come near, are ready to kill him

And we, or ever he come near, are ready to kill him - We shall lie in wait, and despatch him before he can reach the chief captain. The plan was well and deeply laid; and nothing but an especial providence could have saved Paul.

Clarke: Act 23:16 - Paul’ s sister’ s son

Paul’ s sister’ s son - This is all we know of Paul’ s family. And we know not how this young man got to Jerusalem; the family, no doubt, still resided at Tarsus.

Clarke: Act 23:17 - Bring this young man unto the chief captain

Bring this young man unto the chief captain - Though St. Paul had the most positive assurance from Divine authority that he should be preserved, yet he knew that the Divine providence acts by reasonable and prudent means; and that, if he neglected to use the means in his power, he could not expect God’ s providence to work in his behalf. He who will not help himself, according to the means and power he possesses, has neither reason nor revelation to assure him that he shall receive any assistance from God.

Clarke: Act 23:23 - Two hundred soldiers

Two hundred soldiers - Στρατιωτας, Infantry or foot soldiers

Clarke: Act 23:23 - Horsemen threescore and ten

Horsemen threescore and ten - There was always a certain number of horse, or cavalry, attached to the foot

Clarke: Act 23:23 - Spearmen

Spearmen - Δεξιολαβους, Persons who held a spear or javelin in their hand; from εν τῃ δεξιᾳ λαβειν taking or holding a thing in the right hand. But the Codex Alexandrinus reads δεξιοβολους, from δεξια, the right hand, and βαλλειν, to cast or dart, persons who threw javelins. But both words seem to mean nearly the same thing

Clarke: Act 23:23 - The third hour of the night

The third hour of the night - About nine o’ clock p.m., for the greater secrecy, and to elude the cunning, active malice of the Jews.

Clarke: Act 23:24 - Provide them beasts

Provide them beasts - One for Paul, and some others for his immediate keepers

Clarke: Act 23:24 - Felix the governor

Felix the governor - This Felix was a freed man of the Emperor Claudius, and brother of Pallas, chief favourite of the emperor. Tacitus calls him Antonius Felix; and gives us to understand that he governed with all the authority of a king, and the baseness and insolence of a quondam slave. E libertis Antonius Felix per omnem saevitiam ac libidinem jus regium servili ingenio exercuit . Hist. v. 9. He had, according to Suetonius, in his life of Claudius, chap. 28, three queens to his wives; that is, he was married thrice, and each time to the daughter or niece of a king. Drusilla, the sister of Agrippa, was his wife at this time; see Act 24:24. He was an unrighteous governor; a base, mercenary, and bad man: see Act 24:2.

Clarke: Act 23:25 - He wrote a letter after this manner

He wrote a letter after this manner - It appears that this was not only the substance of the letter, but the letter itself: the whole of it is so perfectly formal as to prove this; and in this simple manner are all the letters of the ancients formed. In this also we have an additional proof of St. Luke’ s accuracy.

Clarke: Act 23:30 - I sent straightway to thee

I sent straightway to thee - As the proper person before whom this business should ultimately come, and by whom it should be decided

Clarke: Act 23:30 - Farewell

Farewell - Ερῥωσο, Be in good health.

Clarke: Act 23:31 - Antipatris

Antipatris - This place, according to Josephus, Antiq. lib. xiii. cap. 23, was anciently called Capharsaba, and is supposed to be the same which, in 1 Maccabees 7:31, is called Capharsalama, or Carphasalama. It was rebuilt by Herod the Great, and denominated Antipatris, in honor of his father Antipater. It was situated between Joppa and Caesarea, on the road from Jerusalem to this latter city. Josephus says it was fifty stadia from Joppa. The distance between Jerusalem and Caesarea was about seventy miles.

Clarke: Act 23:32 - On the morrow they left the horsemen

On the morrow they left the horsemen - Being now so far from Jerusalem, they considered Paul in a state of safety from the Jews, and that the seventy horse would be a sufficient guard; the four hundred foot, therefore, returned to Jerusalem, and the horse went on to Caesarea with Paul. We need not suppose that all this troop did reach Antipatris on the same night in which they left Jerusalem; therefore, instead of, they brought him by night to Antipatris, we may understand the text thus - Then the soldiers took Paul by night, and brought him to Antipatris. And the thirty-second verse need not to be understood as if the foot reached the castle of Antonia the next day, (though all this was possible), but that, having reached Antipatris, and refreshed themselves, they set out the same day, on their march to Jerusalem; on the morrow they returned, that is, they began their march back again to the castle. See on Act 24:1 (note).

Clarke: Act 23:33 - Who

Who - That is, the seventy horsemen mentioned above.

Clarke: Act 23:35 - I will hear thee

I will hear thee - Διακουσομαι σου ; I will give thee a fair, full, and attentive hearing when thy accusers are come; in whose presence thou shalt be permitted to defend thyself

Clarke: Act 23:35 - In Herod’ s judgment - hall

In Herod’ s judgment - hall - Εν τῳ πραιτωριῳ, In Herod’ s praetorium , so called because it was built by Herod the Great. The praetorium was the place where the Roman praetor had his residence; and it is probable that, in or near this place, there was a sort of guard room, where state prisoners were kept. Paul was lodged here till his accusers should arrive

On the preceeding chapter many useful observations may be made

1.    Paul, while acting contrary to the Gospel of Christ, pleaded conscience as his guide. Conscience is generally allowed to be the rule of human actions; but it cannot be a right rule, unless it be well informed. While it is unenlightened it may be a guide to the perdition of its professor, and the cause of the ruin of others. That conscience can alone be trusted in which the light of God’ s Spirit and God’ s truth dwells. An ill-informed conscience may burn even the saints for God’ s sake

2.    No circumstance in which a man can be placed can excuse him from showing respect and reverence to the authorities which God, in the course of his providence, has instituted for the benefit of civil or religious society. All such authorities come originally from God, and can never lose any of their rights on account of the persons who are invested with them. An evil can never be of use, and a good may be abused; but it loses not its character, essential qualities, or usefulness, because of this abuse

3.    Paul availed himself of the discordant sentiments of his judges, who had agreed to show him no justice, that he might rid himself out of their hands. To take advantage of the sentiments and dispositions of an audience, without deceiving it, and to raise dissension between the enemies of the truth, is an impotent artifice, when truth itself is not violated and when error is exposed thereby to public view

4.    The Pharisees and Sadducees strove together. God frequently raises up defenders of the principles of truth, even among those who, in practice, are its decided enemies. "Though,"says one, "I do not like the truth, yet will I defend it."A man clothed with sovereign authority, vicious in his heart, and immoral in his life, fostered those principles of truth and righteousness by which error was banished from these lands, and pure and undefiled religion established among us for many generations

5.    The providence of God, and his management of the world, are in many respects great mysteries; but, as far as we are individually concerned, all is plain. Paul had the fullest assurance, from the mouth of Christ himself, that he should see Rome; and, consequently, that he should be extricated from all his present difficulties. Why then did he not quietly sit still, when his nephew informed him that forty men had conspired to murder him? Because he knew that God made use of the prudence with which he has endowed man as an agent in that very providence by which he is supported; and that to neglect the natural means of safety with which God provides us is to tempt and dishonor him, and induce him in judgment to use those means against us, which, in his mercy, he had designed for our comfort and salvation. Prudence is well associated even with an apostolical spirit. Every being that God has formed, he designs should accomplish those functions for which he has endowed it with the requisite powers

6.    Claudius Lysias sent Paul to Felix. "In the generality of human events,"says one, "we do not often distinguish the designs of God from those of men. The design of Lysias, in preserving Paul from the rage of the Jews, was to render his own conduct free from exception: the design of God was, that he might bring Paul safely to Rome, that he might attack idolatry in its strongest fort, and there establish the Christian faith."God governs the world, and works by proper means; and counterworks evil or sinister devices, so as ultimately to accomplish the purposes of his will, and cause all things to work together for good to them that love Him

7.    Felix acted prudently when he would not even hear St. Paul till he had his accusers face to face. How many false judgments, evil surmises, and uncharitable censures would be avoided, did men always adopt this reasonable plan! Hear either side of a complaint separately, and the evil seems very great: hear both together, and the evil is generally lessened by one half. Audi et alteram partem - hear the other side, says a heathen: remember, if you have an ear for the first complainant, you have one also for the second.

Calvin: Act 23:1 - Looking earnestly

1.Looking earnestly Paul beginneth with the testimony of a good conscience, that all the whole multitude may understand that he is unjustly charged with such an heinous offense, as if he had gone about to overthrow the worship of God. It may be, indeed, that a man may offend of ignorance, who will not otherwise be a contemner either of God or of religion; but Paul meant at the first, only with this excuse, to mollify their nettled minds, that he might the better be heard; for it had been in vain for him to have defended himself, so long as that opinion did stick in the minds of the priests, that he was a wicked revolt, [apostate]. Therefore, before he enter the cause, he excuseth himself of that crime, not only that he may purchase favor by that desire which he had to live godlily, but also that he may prevent false accusations, or at least that he may refute unjust prejudices which might have made against him, wherewith he saw the whole multitude infected and corrupted. We know not what he meant to say besides. Notwithstanding, this preface teacheth that no man can rightly handle the doctrine of godliness, unless the fear of God reign and bear the chief sway in him. And now, though he give not the priests so honorable a title here as he did a little before, when he stood upon the steps of the fortress, yet he calleth them brethren, giving them that honor, not because they deserve it, but that he may testify that he is not the cause of the breach of friendship. −

Calvin: Act 23:2 - And the chief priest // He commanded him to be smitten

2.And the chief priest Luke’s narration seemeth not to agree with the usual history; for Josephus writeth thus concerning the high priests of that time, that Quadratus, deputy [proconsul] of Syria, deposing Cumanus from the government of Judea, commanded him to answer for himself before Caesar, and sent Ananias, the highest priest, bound with him, into whose place who was chosen he maketh no mention, saving that it is likely that Jonathas had the honor given him, who, as he reporteth, was afterward slain by the subtilty and treachery of Felix, deputy [prefect] of Judea, who succeeded Cumanus; for when he had oftentimes told Felix part of his mind, and he could not away with the constancy of the man, he made a compact with one Doras, that he should privily convey in murderers to slay him. Then, as the same Josephus doth witness, king Agrippa made Ismael, the son of Phebeus, priest. But when he was sent by the people to Rome about a certain suit, and was kept there by Popea, wife to Nero, Agrippa putteth in his place one Josephus, whose name was Chabus, the son of Simon. But immediately being also weary of him, he appointeth Ananus, the son of Ananus, to be high priest. −

Furthermore, he saith that this last thing happened at such time as, after the death of Festus, Albinus did succeed him. And I see not why some call this Ananus Ananias. That hath indeed some color, in that he is called a Pharisee; also in that it is said that he was bold and stout, who, without any lawful authority, caused James, the Lord’s brother, to be stoned. But if we give credence to Josephus, he could not be that Ananias of whom mention is made in this place by Luke, who was then made priest, when many years were past and gone, after that Felix departed out of the province. −

I have another conjecture in my head. For there flourished during all that time one Ananias, an high priest, who, excepting the title of honor, was almost chief in the order. And because Josephus leaveth some void time between Ananias and Ismael, it may be that this man had the room of the highest priest in the meantime. − ⁵²² But though this were not so, it appeareth out of Josephus, that Ananias, who died when the city was besieged, was, in the reign of Claudius Caesar and Nero, equal in dignity with the chief priests which were then. −

Yea, his authority is so highly extolled, as if he had the chief government, howsoever other men did bear the ensigns of honor. Again, he is called αρχιερευς confusedly, − ⁵²³ as those who were the highest priests. Now, let the readers ponder and consider, whether the word αρχιερευς doth not rather signify in this place chief than highest, as it doth in many other places. For the Evangelists do everywhere call the priests who were of the course of Aaron αρχιερεις, that they may distinguish them from the Levites, who had a more inferior degree of priesthood. Moreover, it may be that that Ananias, who was counted stout and courageous, did supply the high priest’s room in his absence. Those things which we have recited out of Josephus are recorded partly in the Twentieth Book of Antiquities, from the third chapter until the eight; partly in the Second Book of the Wars of the Jews. −

He commanded him to be smitten We see that there was in this assembly great distemperature. For whereas the high priest was in such rage, that he commanded Paul to be smitten for nothing, he did it undoubtedly with the consent of all the rest; yea, to the end he might win the favor of mad men. The Lord doth suffer the wicked to be so carried away by Satan, that they fall from all show of equity and temperance. For hypocrites would fain bear some show of moderation; and undoubtedly this high priest went about to pretend such gravity as did beseem his person. But the Lord did pluck this visure [mask] from his face, so that there was not found in him so much as the modesty of a mean man, but he poured out his furious force like a beast. −

In the mean season, we see what horrible and filthy disorder there was at that day in the Church. Ananias, who was the chief of the council, whereas he ought to have stayed others by his gravity, forgetting all modesty, he enforceth them unto violence and savageness. Therefore they had at that day no regard of discipline, but there remained among them confused barbarism. And no marvel, for they had estranged themselves from God; they had most reproachfully rejected Christ; all their religion was set to sale. Therefore it was meet that they should run headlong into furious madness, which might be loathsome even among profane men, that they might be punished in their own shame for their ungodliness. −

Calvin: Act 23:3 - God shall smite thee

3.God shall smite thee Paul cannot put up that injury, but he must, at least, with sharp words reprehend the high priest, − ⁵²⁴ and denounce God’s vengeance unto him. For it is no curse, as appeareth sufficiently by the Greek text, but rather a reprehension, joined with the denouncing of a punishment. If any man object, that Paul did not use that modesty which Christ commandeth his to use, when he commandeth them after they have received a blow on the left cheek to turn the right cheek also, ( Mat 5:39) we may readily answer, that Christ doth not in these words require silence, whereby the wickedness and frowardness of the wicked may be nourished; but he doth only bridle their minds, that they may not take that injury, which they have already received, impatiently. Christ will have those that be his to be ready to suffer another injury after that they have already received one; and by this means he represseth all desire of revenge. This is a brief and true definition of patience which beseemeth all the faithful, that they break not out into wrathfulness, that they do not one evil turn for another; but that they overcome evil with goodness. But this is no let but that they may complain of those injuries which they have suffered, but that they may reprove the wicked, and cite them to the judgment-seat of God; so they do this with quiet and calm minds; and, secondly, without evil will and hatred; as Paul appealeth, in this place, unto God’s judgment-seat, that the high priest may not flatter himself in his tyranny. Therefore he accuseth him, because he breaketh the law, from which (as he pretendeth) he hath his authority; whence he gathereth, that he shall not escape unpunished. −

If any man, being overcome with impatience, do but murmur, he shall not be blameless. But a manifest and sharp accusation, if it proceed from a quiet mind, doth not pass the bounds set down by Christ. If any man say that it is mixed with railing, I answer, that we must always mark with what affection the words be uttered. Christ pronounceth that man to be worthy to be punished by the council who shall only say to his brother raca; and as for him who shall say thou fool, he maketh him subject to a more heavy judgment ( Mat 5:22). But if opportunity be offered to reprove, we must oftentimes reprehend sharply. Whereby it appeareth, that this only was Christ’s drift to keep back his, first, from all indignation, secondly, from speaking anything in despite − ⁵²⁵ of any man. Therefore, let us beware of railing, and then we may not only note in our brethren foolishness, but also it shall be lawful for us to express their offenses by their names when need shall be. So Paul did not speak for his own sake, that he might, with sharp words, requite the injury done to him by the high priest; but because he was a minister of the word of God, he would not wink at an offense which did deserve sharp and serious reprehension; especially seeing it was profitable to bring to light the gross hypocrisy of Ananias. Therefore, so often as we have any dealings with the wicked, if we be desirous to handle a good cause well, we must beware that there break out in us no motion of anger, that no desire of revenge provoke us to break out into railing. But if the spirit of meekness reign in us, we may handle the wicked according to their deserts, as it were out of the mouth of God; yet so that it may appear that we be rather prophets, than that we blunder out anything rashly through immoderate heat. −

Calvin: Act 23:4 - Those which stood by said

4.Those which stood by said By this it appeareth that they were all sick of one disease. − ⁵²⁶ For why do they not rather blame Ananias, when they saw that he had quite forgotten all modesty, and that he brake out into violence and stripes after a barbarous manner? for even this did turn to the reproach of them all. − ⁵²⁷ But this is a solemn [marked] thing among hypocrites, they look narrowly into other men’s faults and wink at their own. Again, this pride is coupled with tyranny, so that their subjects, and those who are under them, may do nothing, but as for themselves, they may do whatsoever they will. So fareth it at this day in Popery, the more liberty that impure clergy doth grant to itself, and the more carelessly it waxeth wanton, and polluteth the whole world with the sins which flow thence, the more straitly do they rule and stay the tongues of the people. Therefore, if any man dare be so bold as once to whisper, a little liberty doth cause them to make outrageous outcries as it were heinous sacrilege. −

Calvin: Act 23:5 - I knew not, brethren

5.I knew not, brethren Those who think that this excuse of Paul hath in it no figure, do not well mark the contrary objections wherewith their error is refuted. They say that Paul knew not the high priest, because he had been absent long time; as if he were ignorant that he was chief priest, who is the chief in the council, and hath the uppermost room. Neither was Ananias so base and obscure that Paul was ignorant of his degree. But his words cut off all occasion of disputation, when as he chideth him, because, occupying the place of a judge, under color of the law, he doth, in his rage, that which is contrary to law. Therefore Paul knew what place he had, when he said that he abused his power. Other some invent a more subtle answer, that he spake not here of the mail, but of the office and public person. But, first, the exposition is far fet, [fetched] because, if Paul did reverence the priesthood, he must needs have given some honor to the man which had the same. And now it is not to be thought (forasmuch as the majesty of the priesthood was abolished by the coming of Christ, and that there followed such filthy profanation) that Paul did honor those as he was wont, (as if their perfect and lawful authority did continue) who, under the title of the high priests, did reign as lords without any law or right. −

Therefore, subscribing to Augustine, I do not doubt but that this is a taunting excuse. Neither doth that any whit hinder, because plain speech becometh the ministers of the word. For seeing there be two sorts of ironies, one which is covered with subtilty and means to deceive, another which doth so figuratively note out the thing which is in hand, that it doth prick sorer; in this second, there is nothing which doth not well beseem the servants of Christ. Therefore, this is the meaning of the words, Brethren, I acknowledge nothing in this man which belongeth to the priest. Also, he added a testimony of the 22^nd chapter of Exodus, ( Exo 22:28) in which place, though Moses speak of judges, yet the sentence is extended properly unto any lawful order. Therefore all dignity, which is appointed for maintenance of civil government, ought to be reverenced and had in honor. For whosoever he be that rebelleth against or resisteth the magistrate, or those who are appointed to rule, and are promoted unto honor, he would have no government. − ⁵²⁸ And such desire tendeth to the disturbing of order. Yea, it shaketh and overthroweth all humanity. Therefore Paul purgeth himself of this crime; yet so, that he denieth that Ananias is to be counted a priest of God, who hath corrupted and perverted all the order of the Church. −

But here riseth a question, whether we ought not to obey a ruler, though he exercise tyranny? For if that man be not to be deprived of honor which executeth his office amiss, Paul offended in robbing the high priest of his honor. Therefore I answer, that there is some difference between civil magistrates and the prelates of the Church. For though the exploiting [administration] of earthly or civil rule be confused or perverse, yet the Lord will have men to continue still in subjection. But when the spiritual government doth degenerate, the consciences of the godly are at liberty, and set free from obeying unjust authority; especially if the wicked and profane enemies of holiness do falsely pretend the title of priesthood to overthrow the doctrine of salvation, and challenge to themselves such authority, as that they will be thereby equal with God. So it is not only lawful for the faithful at this day to shake off from their shoulders the Pope’s yoke, but they must do it of necessity, seeing they cannot obey his laws unless they forsake God.

Calvin: Act 23:6 - And when Paul knew // One part were Sadducees

6.And when Paul knew The policy − ⁵²⁹ of Paul, whereof Luke maketh mention, doth seem not to beseem the servant of Christ. For the subtilty which he used was inwrapped in dissimulation, which was not far from a lie. He saith that the state of his cause did consist in the resurrection of the dead: but we know that the strife arose about other matters: because he disannulled the ceremonies, because he admitted the Gentiles into the covenant of salvation. I answer, that though these things be true, yet did not he lie. For he doth neither deny that he was accused of other matters, neither doth this make the whole controversy to consist in one point; but he saith truly that the Sadducees were therefore offended with him, because he did hold the resurrection of the dead. He knew that those who had conspired together against him were enemies also one to another. − ⁵³⁰ He knew that his own conscience was clear; and it had been an easy matter for him to prove his cause good before just judges. Yet because he seeth them cry out on him clamorously, and that he had no place granted to defend himself, he setteth his enemies together by the ears. Whereby it doth also appear, that they were carried away through ignorance and blind zeal. Therefore we must note that Paul did so begin, as that he was desirous truly and plainly to unfold the whole matter; and that he did not craftily refuse to make a pure and sound confession, such as, the servants of Christ ought to make; but because the way was stopt before him, neither could he be heard, he used the last remedy, − ⁵³¹ to declare that his adversaries were carried headlong with blind hatred. For the end doth show, that those are not guided with reason or judgment, who are carried out of the way by mutual discord. −

Now, if any man, which darkeneth the light of doctrine, excuse his craft, by the example of Paul, he is easily refuted. For it is one thing for a man to provide for himself alone with the loss of truth, and another to lead the professed enemies of Christ from resisting him, that they may strive among themselves. −

Furthermore, we see the nature of the wicked, though they disagree among themselves like enemies, yet when they are to make war against the gospel, they forget their own garboils [strifes]. For Satan, the father of discord, doth procure this one consent only among his, that they may be of one mind and of one affection, to extinguish godliness. So we see that the factions which are in Popery hot, − ⁵³² are quiet only so long as they join hand in hand to oppress the gospel. For which cause, the disciples of Christ must be more courageous to foster and nourish truth, that, being joined together, they may the better resist. Also, we gather by this what manner of peace the Scripture commendeth unto us. Christ saith that the peace-makers are the children of God, ( Mat 5:9) and this is true, that they must do what they can to bring all men that they may grow together − ⁵³³ under the Lord. Yet this doth not hinder but that we may, (fighting under the banner of the same Lord) as it were, with the sound of the trumpet, stir up the wicked, that they may, like Midianites, one slay another, ( Jud 7:22) so that both simplicity of zeal, and the wisdom of the Spirit, direct us hither. −

One part were Sadducees We see here again, as in a glass, how deformed and confused the ruin of the Church was at that day. Faith is the soul of the Church; nothing is more proper to faith than agreement, nothing more contrary than sects. And this thing must needs follow, when every man (setting aside the word of God) did draw his disciples unto his own inventions. For there is no other holy bond of unity than the natural and plain − ⁵³⁴ truth of God. So soon as men depart from that, no marvel if they be dispersed and drawn hither and thither like members pulled asunder. −

Therefore, the beginning of sects among the Jews was the corruption of the law; like as the Lord did revenge the profanation of his word, which was corrupt with diverse inventions of men, with like punishment in Popery. Wherefore, we must the more fear, lest horrible and more lamentable scatterings hang over our heads than was that which was in time of Popery, whereof there appear some tokens. And no marvel, seeing we provoke the Lord to wrath so many ways with our unthankfulness. But though the face of the Church be blotted and blurred with many spots and blots; and what manner of deformity soever fall out hereafter, let us comfort ourselves with this, that as God was careful then to deliver the Church wonderfully from destruction, so through his grace there shall always some seed continue. It cannot be, indeed, but that godly minds will somewhat despair, when they see things so far out of order; but let us learn straightway to hold up that buckler, that the Lord, who, in such a thick mist of errors, in such a heap of superstitions, in the unbridled licentiousness of sects, did preserve his Church among the Jews, will never suffer the same to be quite put out wholly in the world. −

The same thing did likewise happen in Popery. For when as the worship of God was overthrown there, the doctrine of salvation was oppressed, the kingdom of Christ was thrown down, and ungodliness did openly reign, yet God did save certain hidden remnants, and there was always some wheat in the chaff. It is very profitable to confer these examples together. When as we inveigh at this day against Popery, the hired patrons thereof cry out on the other side, that nothing is more absurd than that we should imagine that the Church of God was extinguished during many ages, as if we did imagine that God had no people left, when those had forsaken him who ought to have maintained his pure worship. Yea, we complain that those tyrants did corrupt the Church, that the temple was by them profaned, so that it did not greatly differ from an hog’s-sty, that the flock of Christ was scattered abroad, and his sheepfold broken down. Finally, that the Church was hidden from the eyes of men, yet so that the Lord knew his elect, though they were dispersed, and did brood them under his wings. And by this it appeareth how foolishly the Papists brag and boast of the titles of honor, in that not the common sort, or any private men, but the priests themselves did in times past divide the Jewish church by deadly dissension. −

Wherefore, there is no cause why we should be afraid stoutly to resist the pride of the Pope and of all his adherents, with whom we have the same combat which the prophets and apostles had with the priests of their time. And as the reverence of the Church did not keep back holy men, but that they did molest the tyranny of the wicked priests, so we must not be terrified with vain visures, [masks] under which the Papists do vainly boast, seeing they have, notwithstanding, cast from them the doctrine of godliness. It is certain that the people were then divided into three sects; but Luke doth only make mention of the Pharisees and Sadducees, omitting the Essenes, because it was most fit for his purpose thus to do. And though this be the common opinion concerning their names, that the former took their name of separating, because they withdrew themselves from the company of other men, by reason of their reigned holiness; and that the second sort took their name of righteousness, as if they were called zeduchim; notwithstanding, for mine own part, as I have said elsewhere, I am rather of their mind who say that the Pharisees took their name of interpreting. For phrus signifieth exposition, whereupon also interpreters are called phruschim; and we know that the Pharisees, being not content with the natural doctrine of the law and prophets, did put in many inventions which they said they received − ⁵³⁵ of the fathers. −

Calvin: Act 23:8 - The Sadducees say // Neither angel nor spirit

8.The Sadducees say Though Luke maketh mention of three points wherein these sects did dissent, yet shortly after he bringeth − ⁵³⁶ them to two, because there is like respect to be had of spirits and of angels. Therefore, he saith that the Pharisees did confess both; to wit, that the dead shall rise again, and that human and angelical spirits are immortal. And here Luke declareth in what sense the apostle professed himself to be a Pharisee, not because he did subscribe to all their inventions, but only in the resurrection of the dead. We know how sharply Christ reproveth their errors, ( Mat 22:29) therefore, it had been good that some exception had been added, − ⁵³⁷ lest any man might think that Paul was one with them in all things. Now, though the Sadducees did deny the resurrection, yet may we not think that they were altogether like to the Epicures, [Epicureans]. For they did confess that the world is governed by the providence of God, and that every man is rewarded for his works. In this point they were sounder than the Epicures, [Epicureans]. But they did dote too grossly, when they included the rewards of righteousness and the punishments of wickedness in this life. For that I may omit the Scripture, experience doth teach, that as well the godly as the ungodly are either punished with many miseries, or else gently − ⁵³⁸ dealt withal; and that the wicked do oftentimes live in wealth and pleasures, when as the worshippers of God are oftentimes miserably tormented; as it is Psa 73:4. Therefore, whosoever esteemeth the judgment of God by the present estate of men, whether it be good or bad, he must needs fall away from faith at length unto Epicurish contempt of God. −

Now, this is beastly blockishness to rest in an uncertain and transitory life, and not to be wise above − ⁵³⁹ the earth. For which cause we must flee from that error as from a detestable monster. For though godliness have the promises of the earthly life also, yet because we be most miserable if our hope stay still in this world, the children of God must begin with this, that they may lift up their eyes toward heaven, and think continually upon the glory of the last resurrection. −

Neither angel nor spirit This place is expounded two manner of ways. − ⁵⁴⁰ Many refer it unto the Holy Ghost, which seemeth to be unlikely. For howsoever the Sadducees be to be holden excused in other errors, yet because the Scripture doth so often repeat the name of the Spirit, I will scarce believe that they denied that which the Pharisees believed only lightly and obscurely. For even these men had no distinct faith concerning the Holy Spirit, that they did acknowledge the proper person of the Spirit in the substance of God. − ⁵⁴¹ Some will have angel and spirit to signify one thing, − ⁵⁴² as if one thing were spoken twice. But to what end was it to repeat a thing which was plain enough? I warrant you, that member which followeth did deceive them, where Luke seemeth to make no distinction. But we showed the reason before; because, seeing the souls of men and angels are of one and the same nature and substance, they be both placed in one order. Therefore, I do not doubt but that this is Luke’s true meaning, that the Sadducees did deny angels, and also all manner of spirits. −

Now, forasmuch as Paul crieth that he is a Pharisee in this point of doctrine, he doth flatly condemn all brain-sick fellows, who at this day are in the same error. For there be certain profane and unlearned men who dream that angels and devils are nothing else but good and evil inspirations; and lest they want some color, they say that all that came from the heathen which the Scripture hath concerning good and evil angels, whereas that opinion which was common in the world had his [its] beginning from the heavenly doctrine. But the heathen did with their lies pollute that doctrine which they had from the Fathers. As touching men’s souls, because even at this day certain miscreants do feign that the souls do vanish away in death until the day of the resurrection, their madness is likewise refuted by the testimony of Luke. −

Calvin: Act 23:9 - There was a great cry // If the Spirit

9.There was a great cry That sedition whereof Luke spake a little before is more plainly expressed in this place; to wit, that they were not only of diverse opinions, but did strive clamorously with outcries. Wherefore, ςασις doth signify somewhat more than dissension. Furthermore, this place doth teach what mischief disagreements bring with them. For because they take their beginning for the most part of ambition, men proceed thence unto contention, and straightway stubbornness breaketh out. When they be come thither, because there is no place left either for judgment or moderation, they can no longer judge of the cause. Those who did detest Paul begin at a sudden to defend him. It was well done, if they had done it with judgment. But because they inveigh against the Sadducees, they are so inflamed with hatred against them, that they be blind in Paul’s matter. For which cause we must beware of heat of contention, which disturbeth all things. −

If the Spirit This ought undoubtedly to be expounded of the Holy Ghost. And nothing could be spoken either more godly or modestly. For so soon as it is apparent that any doctrine is revealed from heaven, those do wickedly resist God who do not receive the same. But how is it that the scribes do so suddenly count Paul a prophet of God whom they were once ready to have murdered — whom they had condemned with their prejudice until the contention arose? − ⁵⁴³ Furthermore, as they did cut their own throats with these words as with a sword, so God would have them to be to us teachers to instruct us, that we despise not the oracles which come from heaven. Notwithstanding, we see again that those stand in doubt who take not good heed, and are not careful to mark the word of God; and that they waver so often as any thing is brought to light, because they be unworthy to understand the certain truth. Wherefore, if we be desirous to have our studies governed by the spirit of discretion, let us apply ourselves to learn.

Calvin: Act 23:10 - NO PHRASE

10. We see again what a cruel mischief contention is, which so soon as it doth once wax hot, hath such violent motions, that even most wise men are not well in their wits. Therefore, so soon as any beginning shall show itself, let us study to prevent it in time, lest the remedy be too late in bridling it when it is in the middle, because no fire is so swift as it. As for the chief captain, as he was appointed to be the minister of God’s providence to save Paul’s life, so he delivereth him now the second time by his soldiers from death. For though the chief captain defend − ⁵⁴⁴ him so diligently, for no other purpose save only that he may prevent uproars and murder; yet the Lord, who from heaven provided and appointed help for his servant, doth direct his blind hands thither. −

Calvin: Act 23:11 - And the night following

11.And the night following Luke declareth that Paul was strengthened with an oracle, that he might stand courageously against terrible assaults when things were so far out of order. Surely it could not be but that he was sore afraid, and that he was sore troubled with the remembrance of things to come. Wherefore, the oracle was not superfluous. Those former things whereby he was taught that God cared for him, ought to have sufficed to nourish his hope, and to have kept him from fainting; but because in great dangers Satan doth oftentimes procure new fears, that he may thereby (if he cannot altogether overwhelm God’s promises in the hearts of the godly) at least darken the same with clouds, it is needful that the remembrance of them be renewed, that faith, being holpen with new props and stays, may stand more steadfastly. But the sum is, that Paul may behave himself boldly, because he must be Christ’s witness at Rome also. But this seemeth to be but a cold and vain consolation, as if he should say, Fear not, because thou must abide a sorer brunt; for it had been better, according to the flesh, once to die, and with speed to end his days, than to pine away in bands, and long time to lie in prison. The Lord doth not promise to deliver him; no, he saith not so much as that he shall have a joyful end; only he saith, that those troubles and afflictions, wherewith he was too sore oppressed already, shall continue long. But by this we gather better of what great importance this confidence is, that the Lord hath respect unto us in our miseries, though he stretch not forth his hand by and by to help us. −

Therefore, let us learn, even in most extreme afflictions, to stay ourselves upon the word of God alone; and let us never faint so long as he quickeneth us with the testimony of his fatherly love. And because oracles are not now sent from heaven, neither doth the Lord himself appear by visions, we must meditate upon his innumerable promises, whereby he doth testify that he will be nigh unto us continually. If it be expedient that an angel come down unto us, the Lord will not deny even this kind of confirmation. Nevertheless, we must give this honor to the word, that being content with it alone we wait patiently for that help which it promiseth us. −

Moreover, it did profit some nothing to hear angels which were sent down from heaven; but the Lord doth not in vain seal up in the hearts of the faithful by his Spirit those promises which are made by him. And as he doth not in vain beat them in and often repeat them, − ⁵⁴⁵ so let our faith exercise itself diligently in the continual remembrance of them. For if it were necessary that Paul’s faith should be oftentimes set and stored up with a new help, there is none of us which needeth not many more helps. Also, our minds must be armed with patience, that they may pass through the long and troublesome circuits of troubles and afflictions. −

Calvin: Act 23:12 - And when it was day

12.And when it was day By this circumstance, Luke showeth how necessary it was for Paul to gather new and fresh strength of faith, that he might not quake in most great and sudden danger. For being told of this so desperate madness of his enemies, he could not otherwise think but that he should lose his life. This vow whereof Luke speaketh was a kind of curse. The cause of the vow was, that it might not be lawful for them to change their purpose, nor to call back that which they had promised. There is always, indeed, in an oath a secret curse, − ⁵⁴⁶ if any man deceive or forswear, but sometimes to the end men may the more bind themselves, they use certain forms of cursing; − ⁵⁴⁷ and they make themselves subject to cruel torments, to the end they may be the more afraid. This history doth teach that zeal is so bloody in hypocrites, that they weigh not what is lawful for them, but they run carelessly whithersoever their lust doth carry them. Admit we grant that Paul was a wicked man, and worthy to die, yet who had given private men leave to put him to death? Now, if any man had asked why they did so hate Paul, they would quickly have answered, because he was a revolt [apostate] and schismatic; but it was but a foolish opinion, and an opinion conceived of an uncertain report concerning this matter which had rashly possessed their minds. −

The same blindness and blockishness doth at this day prick forward the Papists, so that they think nothing unlawful for them in destroying us. Hypocrisy doth so blind their ears, that as men freed from the laws of God and merit they are carried by their zeal sometimes unto treachery, sometimes unto guile, sometimes unto intolerable cruelty, and, finally, to attempt whatsoever they will. Moreover, we see in this history how great the rashness of the wicked is. They bind themselves with a curse that they will eat no meat till they have slain Paul, as if his life were in their hands. Therefore, these brain-sick men take to themselves that which the Lord doth so often in Scripture say is his, to wit, −

“To have the life and death of those men whom he hath created in his hand,”
( Deu 32:39). −

Moreover, there be not only two or three who are partners in this madness, but more than forty. Whence we do also gather how willing and bent men are to do mischief, seeing they run together thus on heaps. − ⁵⁴⁸ −

Furthermore, seeing Satan doth drive them headlong into their own destruction, how shameful is then our sluggishness, when as we scarce move one finger in maintaining the glory of God? We must use moderation, that we attempt nothing without the commandment of God; but when God calleth us expressly, our loitering is without excuse. −

Calvin: Act 23:14 - They came to the chief priests

14.They came to the chief priests Seeing that the priests agree to such a wicked and ungodly conspiracy, by this they prove that there was in them neither any fear of God, neither yet any humanity. They do not only allow [approve] that which is brought before them concerning the murdering of the man by laying wait, but also they are ready to be partners in the murder, that they may deliver him into the hands of the murderers, whom they would have made away some way, they pass not how. For what other thing was it to take a man out of the hands of the judge and to slay him, than like murderers to rage even in the very place of judgment? The priests surely would never have allowed [approved] such a wicked purpose if there had been in them any drop of godly and right affection, or of humane feeling. Moreover, they did what they could to bring destruction upon all the people and themselves also. But the Lord did by this means disclose their wicked impiety, which lay hid under a color of honor. −

Calvin: Act 23:16 - Paul’s sister’s son

16.Paul’s sister’s son We see in this place how the Lord doth cross the purposes of the ungodly. He permitteth them to attempt many things, and he suffereth their wicked endeavors, but at length he showeth even in the twinkling of an eye − ⁵⁴⁹ that he doth from heaven deride whatsoever men go about upon earth. −

“There is no wisdom,” saith Solomon, “there is no counsel against the Lord,”
( Pro 21:30).

Whereto that of Isaiah doth answer, −

“Take counsel together, and it shall come to nought: speak the word, and it shall not stand,”
( Isa 8:10). −

This is set before our eyes to be considered, in this present history, as in a glass. The matter was almost dispatched, that Paul should come out on the morrow to be slain as an avowed sacrificed. − ⁵⁵⁰ But the Lord doth show that his life is most safely kept, so that whatsoever men go about all is in vain. As for us, let us not fear but that his providence, whereof he showed some token then, reacheth even unto the defending of us, because this promise continueth sure, −

“There shall not an hair fall from your heads,” etc.
( Luk 21:18). −

Moreover, it is worth the noting, that he worketh sometimes by means unlooked for to save those that be his, that he may the better exercise our faith. Who would have thought that a boy would have disclosed their lying in wait, which those who were partners in the conspiracy thought was known to none but to themselves? Therefore, let us learn to lean unto and stay ourselves upon the Lord, though we see no ordinary way to save ourselves, who shall find a way even through places where nothing can pass.

Calvin: Act 23:17 - Calling unto him

17.Calling unto him Paul was not so desirous of life, but he would have made haste to die, if the Lord had thought it good so to be; but because he knoweth that he serveth Christ upon that condition, that he may no less live than die to him, he doth not neglect to avoid the danger which was revealed to him. And though he be fully persuaded that God is the keeper of his life, yet he doth not wait until God put forth his hand out of heaven to work a miracle, but doth rather use the remedy which is offered him; nothing doubting but that it is appointed by God. −

Thus must all the ministers of Christ deal, that being furnished with invincible constancy, so far as their calling requireth, they fear not danger, and yet that they cast not away themselves through rashness. Let them call upon the name of the Lord cheerfully, even amidst the pikes; − ⁵⁵³ and yet let them not contemn those helps which are offered; otherwise they shall be injurious to God, in that they are not only not moved with his promises, − ⁵⁵⁴ but also despise the means which he hath appointed for their deliverance. −

Calvin: Act 23:19 - Taking him by the hand // CalIing unto him

19.Taking him by the hand In that the chief captain did show himself so courteous to the young man, in that he led him by the hand into a secret place, in that he vouchsafeth to hear him so gently, all this must be attributed to the grace of God, who promised to give his people favor in the sight of the Egyptians, ( Exo 3:21) who useth to mollify hard hearts, to tame fierce spirits, and to fashion those unto all humanity, whom he hath determined to use as means to help those that be his. A man trained up in the wars might no less have given this young man the repulse, whom he knew not, than have despised Paul’s suit. Therefore, the Lord, who hath in his hand the hearts of men, did frame the profane man to give ear unto him. Also, it was well that he knew before how furiously they raged against Paul, that he might the more willingly succor a miserable and forsaken man. Those who are in authority are taught by this example what a great virtue courtesy is. If it had been a hard matter to come to him, − ⁵⁵⁵ he might, through ignorance, have delivered Paul to the Jews to be put to death. So oftentimes magistrates do fall into many and great offenses through their own pride, because they will not admit those who would give them good counsel. −

CalIing unto him And here we see the providence of God yet more manifestly; for though this be the drift of the chief captain: to prevent a public uproar, whereof he should have given an account before the governor, yet he executeth the counsel of God in delivering Paul. For he was to gather soldiers together; also, the city must needs be stripped of the garrison, and the voyage required some cost. Therefore: we must so consider the wisdom of the chief captain, that our faith lift up her eyes into heaven: and understand that God doth guide the heart of a profane man by a secret instinct, and that he is at length a guide to Paul and the soldiers, that he may come safe to Cesarea. The third hour of the night was the end of the first watch. Therefore, it is all one as if the chief captain did command that the soldiers be in readiness at the second watch. Luke calleth those who carried darts lancearios, who being more lightly weaponed, were placed in the wings, when as the soldiers which pertained unto the legions were more fit for set war. − ⁵⁵⁶

Calvin: Act 23:25 - And he wrote a letter

25.And he wrote a letter First, we must briefly admonish the readers who have not been conversant in histories, that this Felix was brother to Pallas, who being Caesar’s freeman, became equal with the chief of the city in wealth and power. Yea, moreover, the senate gave him the ornaments of the praetor, not without titles of filthy and shameful flattery. Therefore, seeing the servants of Claudius abusing his folly, did rule the Roman empire at their pleasure, and chiefly Narcissus and Pallas, no marvel if this latter did appoint his brother to be governor of Judea. The sum of the epistle tendeth to this end, that the chief captain may help Paul with his prejudice; − ⁵⁵⁷ and may admonish Felix of the injuries of his adversaries, and may so discredit them, that they may not be able to do him any hurt. −

Calvin: Act 23:27 - This man being taken

27.This man being taken This was spoken odiously concerning the Jews, that he might purchase more favor for Paul, that a man, being a Roman, was by them sore beaten, and almost slain; also, he commendeth him for the right and privilege of his freedom, that he may be the more courteously handled. Furthermore, this commendation was not purchased by prayer or flattery, neither was it bought with money. How came it to pass, then, that the chief captain did show himself so courteous freely to an obscure man, and whom all men did hate, save only because the Lord had appointed him to be his servant’s patron? Therefore, we see how he governeth the tongues and hands of the infidels to the profit of those that be his. −

Calvin: Act 23:29 - Whom I perceived

29.Whom I perceived In this place he acquitteth Paul, so far as his judgment could reach. But let us note that a profane man speaketh. For among the people of God it is an offense worthy of no less punishment, to corrupt the doctrine of godliness with wicked, and false opinions, than to do injury to, or commit wickedness among men. The Romans would not have suffered their superstitions, or reigned worshippings of their gods, to be freedom; − ⁵⁵⁸ but forasmuch as they made no account of the law of God, yea, seeing they were desirous to have the same quite put out, it was among them no fault to believe Moses and the prophets no more, or to trouble the Church with false opinions. Therefore, there was a law, that the governors should not meddle with such matters; but that those who were abiding in the provinces should so retain their religion, that if anything were done contrary to the same, the Roman magistrates should not meddle with the punishing thereof. This is the reason why the chief captain thinketh it no offense to have moved questions concerning the law. And under color hereof, unlearned men will have leave granted to themselves and others amiss to cause trouble. The Lord saith far otherwise, who doth more sharply punish the violating of his worship, than any injuries done to men. And surely nothing is more absurd than to let those who rob God of his honor escape scot free, − ⁵⁵⁹ seeing theft is punished. But as the chief captain careth not for the Jewish religion, so the false accusations and slanders of the Jews are refuted, wherewith they would gladly have burdened Paul. −

Calvin: Act 23:30 - When it was showed to me

30.When it was showed to me The second part of the epistle where the chief captain doth bring the adversaries into contempt, − ⁵⁶⁰ because they went about to kill Paul treacherously. Whence it is also gathered, that they trouble Paul unjustly, and that they sought so sore against his life without any cause. For if they had persecuted him lawfully, they would have trusted to the goodness of their cause, and not have suffered him to be judged according to law. Now, when as they seek to kill him, it appeareth that they have no reason. −

Calvin: Act 23:32 - And the next day

32.And the next day Though Luke did not express before that the soldiers were commanded to return before they came at their way’s end, yet it is certain, that they were appointed to accompany him only unto that place where the chief captain thought Paul would be safe; for he went out privily in the night. And the chief captain knew that so soon as they had finished some part of their journey, there was no farther danger, because the adversaries could have no hope to overtake him; and that it was no point of wisdom − ⁵⁶¹ to send part of the garrison far away.

Defender: Act 23:2 - Ananias

This Ananias, of course, was not the same high priest as at the time of Christ, thirty years before. This priest was a political appointee, notoriously corrupt and cruel, destined soon for assassination by his Jewish countrymen when they rebelled against Rome only a few years hence."

Defender: Act 23:3 - contrary to the law

Paul had not even been formally charged with any offense, let alone tried and found guilty."

Defender: Act 23:5 - it is written

Paul had been away from Jerusalem for many years, and could not have known Ananias by sight (Exo 22:28)."

Defender: Act 23:8 - no resurrection

The sect of the Sadducees professed to be orthodox Jews, believing in the Mosaic laws, but were actually materialists believing in neither bodily nor spiritual resurrection. Nevertheless, they were more powerful politically than the more Biblically oriented Pharisees.

Defender: Act 23:8 - Pharisees

Paul himself was a convinced Pharisee (Phi 3:4, Phi 3:5), and still had deep respect for the law (Rom 7:12), though he knew and preached that salvation was altogether by grace (Rom 5:20, Rom 5:21)."

Defender: Act 23:26 - Felix

Governor of Judaea and Samaria was once held by Pontius Pilate. The provincial capital was at Caesarea, sixty-five miles northwest of Jerusalem. Paul, as a Roman citizen, was thus taken to be judged by a Roman governor."

TSK: Act 23:1 - earnestly // Men // I have

earnestly : Act 23:6, Act 6:15, Act 22:5; Pro 28:1

Men : Act 22:1

I have : Act 24:16; 1Co 4:4; 2Co 1:12, 2Co 4:2; 2Ti 1:3; Heb 13:18; 1Pe 3:16

TSK: Act 23:2 - Ananias // to smite

Ananias : Act 24:1

to smite : 1Ki 22:24; Jer 20:2; Mic 5:1; Mat 26:67; Joh 18:22

TSK: Act 23:3 - God // thou whited // for // smitten

God : God did smite him in a remarkable manner; for about five years after this, after his house had been reduced to ashes, in a tumult raised by his own son, he was besieged and taken in the royal palace; where having attempted in vain to hide himself, he was dragged out and slain.

thou whited : Mat 23:27, Mat 23:28

for : Lev 19:35; Psa 58:1, Psa 58:2, Psa 82:1, Psa 82:2, Psa 94:20; Ecc 3:16; Amo 5:7; Mic 3:8-11

smitten : Deu 25:1, Deu 25:2; Joh 7:51, Joh 18:24

TSK: Act 23:5 - I wist // Thou

I wist : Soon after the holding of the first council at Jerusalem, Ananias, son of Nebedenus, was deprived of the high priest’ s office, for certain acts of violence, and sent to Rome, whence he was afterwards released, and returned to Jerusalem. Between the death of Jonathan, who succeeded him and was murdered by Felix, and the high priesthood of Ismael, who was invested with that office by Agrippa, an interval elapsed in which this dignity was vacant. This was the precise time when Paul was apprehended; and the Sanhedrin being destitute of a president, Ananias undertook to discharge the office. It is probable that Paul was ignorant of this circumstance. Act 24:17

Thou : Exo 22:28; Ecc 10:20; 2Pe 2:10; Jud 1:8, Jud 1:9

TSK: Act 23:6 - Paul // I am // of the hope

Paul : Mat 10:16

I am : Act 26:5; Phi 3:5

of the hope : Act 24:15, Act 24:21, Act 26:6-8, Act 28:20

TSK: Act 23:7 - there

there : Act 14:4; Psa 55:9; Mat 10:34; Joh 7:40-43

TSK: Act 23:8

Act 4:1; Mat 22:23; Mar 12:18; Luk 20:27

TSK: Act 23:9 - We // if // let

We : Act 25:25, Act 26:31; 1Sa 24:17; Pro 16:7; Luk 23:4, Luk 23:14, Luk 23:15, Luk 23:22

if : Act 23:8, Act 9:4, Act 22:7, Act 22:17, Act 22:18, Act 26:14-19, Act 27:23; Joh 12:29

let : Act 5:39, Act 11:17; 1Co 10:22

TSK: Act 23:10 - fearing // to take

fearing : Act 23:27, Act 19:28-31, Act 21:30-36; Psa 7:2, Psa 50:22; Mic 3:3; Jam 1:19, Jam 3:14-18; Jam 4:1, Jam 4:2

to take : Act 22:24

TSK: Act 23:11 - the Lord // Be // for // must

the Lord : Act 2:25, Act 18:9, Act 27:23, Act 27:24; Psa 46:1, Psa 46:2, Psa 109:31; Isa 41:10,Isa 41:14, Isa 43:2; Jer 15:19-21; Mat 28:20; Joh 14:18; 2Co 1:8-10

Be : Act 27:22, Act 27:25; Mat 9:2, Mat 14:27; Joh 16:33

for : Act 19:21, Act 20:22, Act 22:18, Act 28:23-28; Rom 1:15, Rom 1:16; Phi 1:13; 2Ti 4:17

must : Act 28:30,Act 28:31; Isa 46:10; Joh 11:8-10

TSK: Act 23:12 - certain // bound // under a curse // that

certain : Act 23:21, Act 23:30, Act 25:3; Psa 2:1-3, Psa 64:2-6; Isa 8:9, Isa 8:10; Jer 11:19; Mat 26:4

bound : 1Ki 19:2; 2Ki 6:31; Mat 27:25; Mar 6:23-26

under a curse : or, with an oath of execration, Lev 27:29; Jos 6:26, Jos 7:1, Jos 7:15; Neh 10:29; Mat 26:74 *Gr: 1Co 16:22; Gal 3:13

that : Such execrable vows as these were not unusual among the Jews, who, from their perverted traditions, challenged to themselves a right of punishing without any legal process, those whom they considered transgressors of the law; and in some cases, as in the case of one who had forsaken the law of Moses, they thought they were justified in killing them. They therefore made no scruple of acquainting the chief priests and elders with their conspiracy against the life of Paul, and applying for their connivance and support; who, being chiefly of the sect of the Sadducees, and the apostle’ s bitterest enemies, were so far from blaming them for it, that they gladly aided and abetted them in this mode of dispatching him, and on its failure they soon afterwards determined upon making a similar attempt (Act 25:2, Act 25:3). If these were, in their bad way, conscientious men, they were under no necessity of perishing for hunger, when the providence of God had hindered them from accomplishing their vow; for their vows of abstinence from eating and drinking were as easy to loose as to bind, any of their wise men or Rabbis having power to absolve them, as Dr. Lightfoot has shown from the Talmud. 1Sa 14:24, 1Sa 14:27, 1Sa 14:28, 1Sa 14:40-44; Psa 31:13

TSK: Act 23:13 - which

which : 2Sa 15:12, 2Sa 15:31; Joh 16:2

TSK: Act 23:14

Psa 52:1, Psa 52:2; Isa 3:9; Jer 6:15, Jer 8:12; Hos 4:9; Mic 7:3

TSK: Act 23:15 - that he

that he : Act 25:3; Psa 21:11, Psa 37:32, Psa 37:33; Pro 1:11, Pro 1:12, Pro 1:16, Pro 4:16; Isa 59:7; Rom 3:14-16

TSK: Act 23:16 - when // he went

when : Job 5:13; Pro 21:30; Lam 3:37; 1Co 3:19

he went : 2Sa 17:17

TSK: Act 23:17 - one

one : Act 23:23, Act 22:26; Pro 22:3; Mat 8:8, Mat 8:9, Mat 10:16

TSK: Act 23:18 - Paul // something

Paul : Act 16:25, Act 27:1, Act 28:17; Gen 40:14, Gen 40:15; Eph 3:1, Eph 4:1; Phm 1:9

something : Luk 7:40

TSK: Act 23:19 - took // What

took : Jer 31:32; Mar 8:23, Mar 9:27

What : Neh 2:4; Est 5:3, Est 7:2, Est 9:12; Mar 10:51

TSK: Act 23:20 - The Jews // as

The Jews : Act 23:12

as : Act 23:15; Psa 12:2; Dan 6:5-12

TSK: Act 23:21 - do not // for // an oath

do not : Exo 23:2

for : Act 23:12-14, Act 9:23, Act 9:24, Act 14:5, Act 14:6, Act 20:19, Act 25:3; 2Co 11:26, 2Co 11:32, 2Co 11:33

an oath : Act 23:14; Rom 9:3

TSK: Act 23:22

Jos 2:14; Mar 1:44

TSK: Act 23:23 - two centurions // at

two centurions : Act 23:17

at : About nine o’ clock in the evening, for the greater secrecy, and to elude the cunning, active malice of the Jews. Mat 14:25; Luk 12:38

TSK: Act 23:24 - beasts // Felix // the governor

beasts : Neh 2:12; Est 8:12; Luk 10:34

Felix : Act 23:26, Act 23:33-35, Act 24:3, Act 24:10,Act 24:22-27, Act 25:14

the governor : Mat 27:2; Luk 3:1

TSK: Act 23:26 - the most // greeting

the most : Act 24:3, Act 26:25 *Gr: Luk 1:3

greeting : Act 15:23; Jam 1:1; 3Jo 1:14

TSK: Act 23:27 - was taken // having

was taken : Act 23:10, Act 21:31-33, Act 24:7

having : Act 22:25-29

TSK: Act 23:28

Act 22:30

TSK: Act 23:29 - questions // but

questions : Act 23:6-9, Act 18:15, Act 24:5, Act 24:6, Act 24:10-21, Act 25:19, Act 25:20

but : Act 25:7, Act 25:8, Act 25:11, Act 25:25, Act 26:31

TSK: Act 23:30 - it was // and gave // Farewell

it was : Act 23:16-24

and gave : Act 24:7, Act 24:8, Act 25:5, Act 25:6

Farewell : Act 15:29; 2Co 13:11

TSK: Act 23:31 - as

as : Act 23:23, Act 23:24; Luk 7:8; 2Ti 2:3, 2Ti 2:4

TSK: Act 23:33 - delivered // presented

delivered : Act 23:25-30

presented : Act 28:16

TSK: Act 23:34 - he asked // Cilicia

he asked : Act 25:1; Est 1:1, Est 8:9; Dan 2:49, Dan 6:1; Luk 23:6

Cilicia : Act 15:41, Act 21:39

TSK: Act 23:35 - when // in // judgment

when : Act 23:30, Act 24:1, Act 24:10,Act 24:22, Act 24:24-27, Act 25:16

in : Mat 2:1, Mat 2:3, Mat 2:16

judgment : Mat 27:27; Joh 18:28

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Act 23:1 - Said, Men and brethren // I have lived in all good conscience // Before God

Act 23:1-5 Paul, pleading his integrity, is smitten at the

command of the high priest, whom he reproveth of injustice.

Act 23:6-9 By declaring himself a Pharisee, and questioned for the hope

of the resurrection, he causeth a division in the council.

Act 23:10,11 He is carried back to the castle, and encouraged by the

Lord in a vision.

Act 23:12-22 A conspiracy against him is discovered to the chief captain,

Act 23:23-35 who sendeth him under a guard with a letter to Felix

the governor at Caesarea.

Said, Men and brethren acknowledging himself to have descended from the patriarchs as well as they; and bespeaks, as much as he could, their favour and attention.

I have lived in all good conscience not that he thought himself to have been without sin or fault, for he acknowledges and bewails his captivity to the law of sin, Rom 7:23,24 ; but that he was not conscious to himself of any notorious impiety (as sacrilege, which they accused him of); nay, he had not suffered willingly any sin to be, much less to reign, in him. And as for his persecuting of the Christians, he did it not to flatter any with it, or upon any sinister design whatsoever, but thinking to serve God by it, 1Ti 1:13 .

Before God in the sense of God’ s seeing of him, and whom St. Paul acknowledges to be the searcher and knower of the heart and conscience.

Poole: Act 23:2 - Them that stood by him // To smite him on the mouth

Them that stood by him the officers, probably.

To smite him on the mouth thus Micaiah was smote by Zedekiah the false prophet, 1Ki 22:24 , and Jeremiah by Pashur, Jer 20:2 ; and our blessed Lord escaped not this suffering and indignity, Joh 18:22 . Now this was the rather inflicted on Paul, because of his protesting of his innocency, which did reflect upon the council, as being injurious; but it was indeed no more than what was necessary in his own just defence, and for the glory of the gospel.

Poole: Act 23:3 - Thou whited wall // Contrary to the law

Thou whited wall an excellent similitude to represent wicked men, especially hypocrites, by, who counterfeit God’ s glory and worship, whilst they intend only their own profit or grandeur. Thus our Saviour compared the scribes and Pharisees unto whited sepulchres, Mat 23:27 . Whited sepulchres and walls, though they seem fair and comely, have within nothing but rottenness and useless rubbish. Now these words are not to be looked upon as a curse or imprecation upon the high priest, which does not consist with the temper of the gospel; but they are rather to be taken as a prophecy or prediction, St. Paul having on occasion had the gift of prophecy amongst the other gifts of the Holy Ghost. And accordingly it is observed, that this high priest either died, or was put out of his place, soon after. And thus Paul’ s imprecation upon Alexander the coppersmith, mentioned 2Ti 4:14 , is to be understood; as also several other curses (seemingly wished) by holy men, especially in the Psalms, as Psa 109:6,7 , &c., and many other places, which are by no means for our imitation; neither were they spoken so much as the wishes or prayers of such as uttered them, as their prophecies or prections; which we know came to pass; as that now mentioned was fulfilled in the person of Judas.

Contrary to the law it was contrary to all law, Divine and human, that any should be punished before that he was heard; and especially to their own judicial law, which in matters of this nature they were yet governed by under the Romans. Now the Jews were first to hear and inquire diligently, whether the matter any were accused of were true, before they might give sentence, or inflict any punishment upon them, Deu 17:4 .

Poole: Act 23:4

These partial parasites take no notice of the real injury done unto Paul by the high priest, and readily catch at the seeming calumny spoke by Paul against him.

Poole: Act 23:5 - I wist not, brethren, that he was the high priest // Thou shalt not speak evil of the ruler of thy people

I wist not, brethren, that he was the high priest Paul does not here ironically say this, because the high priest had, contrary to his place and office, caused him to be smitten; but either:

1. Because he knew now no high priest on earth, but only Christ in heaven to be our High Priest, Heb 8:1 . Or rather:

2. Because the high priests being so often changed, (insomuch as in one year sometimes they have had three), and they being in a confusion at this time, and not meeting or sitting in their due place and order, Paul might very well be ignorant who that was, who in such a multitude had commanded that they should smite him.

Thou shalt not speak evil of the ruler of thy people the scripture here cited by St. Paul, is Exo 22:28 .

Poole: Act 23:6 - I am a Pharisee // The son of a Pharisee // Of the hope and resurrection

I am a Pharisee in his former profession, opinion, and conversation; and now also in the points that were controverted betwixt them: and St. Paul, with his dove like innocency, does in this but make use of the serpentine subtlety, to preserve himself, and to gain credit unto the truths of the gospel.

The son of a Pharisee the son of Pharisees, in the plural; either for several descents his ancestors had been of that sect; or that both his father and his mother were of it.

Of the hope and resurrection or, for the hope of the resurrection; an hendyadis: although he did not agree with the Pharisees in all their opinions, yet in this he did; and the resurrection was the common subject he preached upon: and the gospel does give us the best proof and evidence of it; insomuch that Paul was taxed for preaching Jesus and the resurrection, Act 17:18 ; and unless there be a resurrection, his preaching was vain, and his faith vain, 1Co 15:13,14 .

Poole: Act 23:7

Not only of the common people, or standers-by, but of the senators and judges; God by this means dividing and infatuating of them, that they could not bring about Paul’ s intended destruction.

Poole: Act 23:8 - The Sadducees say that there is no resurrection // Neither angel // Nor spirit // But the Pharisees confess both

The Sadducees say that there is no resurrection against this our Saviour argued, Mat 22:23 , &c.

Neither angel it seems strange that they should deny that there were angels, whereas they owned the Pentateuch, or five books of Moses, in which mention is made frequently of angels: but it seems that they understood those places allegorically, either for good instincts, or apparitions caused by God to manifest his mind by them unto men, wresting those places to their own destruction.

Nor spirit they denied the existence of the soul of man, as different from the crasis and temperament of his body; and therefore believed that the soul perished with the body. Nay, they were so far from believing there was any spirit, that they held, blasphemously, that God himself was corporeal.

But the Pharisees confess both the three things here mentioned, which the Sadducees denied, may be well spoken of as but two, viz. the resurrection and the existence of spirits. When men sin with much obstinacy against supernatural light, God justly withdraws from them even natural light, and they are, punished (as the Egyptians were) with such darkness which may be felt, Exo 10:21 .

Poole: Act 23:9 - A spirit or an angel // Let us not fight against God

Scribe is a name denoting an office or place; and the sribes were men skilled in the law

A spirit or an angel ome take the latter to be exegetical of the former, and that by a spirit is only meant an angel; by such messengers God many times sending his messages to the children of men. Yet others by spirit understand prophetical revelation, and the Spirit of prophecy, which was expected to be shed abroad in large measures about that time; as appears, Joh 7:39 .

Let us not fight against God: See Poole on "Act 5:39".

Poole: Act 23:10 - A great dissension // Commanded the soldiers to go down

A great dissension: feuds about pretended religion are usually among all men very sharp, because their opinions, being the issues of their own brains, are more beloved than their children, the fruit of their bodies.

Commanded the soldiers to go down from the fort or castle, unto which there was an ascent or stair, to go up and down by.

Poole: Act 23:11 - The Lord stood by him // Be of good cheer

The Lord stood by him in a revelation appearing inwardly to his mind; which is the rather thought to have been so, because it is here said to have been in the night; but whether by vision or revelation, it is all one as to this purpose, and neither were unfrequent unto Paul, 2Co 12:1 .

Be of good cheer: so true it is what our Saviour had promised and foretold, Joh 16:33 , In the world ye shall have tribulation, but in me ye shall have peace.

Poole: Act 23:12

If they did not kill Paul before they did eat or drink any more, they wished that they might become a cherem, or anathema; as Jericho and the inhabitants thereof were, being devoted to utter ruin and destruction. Or, if they did not execute this their wicked design, they would yield themselves to be anathematized, or excommunicated, as those that had broken their pact or agreement.

Poole: Act 23:13

They made themselves sure (they thought) of killing Paul; there were above forty to one. The church’ s enemies are unanimous and resolute. As David formerly, so might now Paul say, They that are mad against me are sworn against me, Psa 102:8 .

Poole: Act 23:14 - They came to the chief priests and elders

They came to the chief priests and elders whose place and office it was to have dissuaded such an abominable murder: For the priest’ s lips should keep knowledge, Mal 2:7 . And they could not but have been guilty of the blood of St. Paul, had it been shed, who by encouraging the design became accessory unto it. But they had drank blood very largely before now; viz. the blood of St. Stephen, and the blood of our Saviour; and it is no wonder that they thirst for more: such wild beasts, (rather than men), when they have once tasted of blood, are never satisfied with it. But at what a low ebb was religion, when the chief priests themselves combine with assassins!

Poole: Act 23:15 - Ye with the council // As though ye would inquire something more perfectly concerning him // Or ever he come near

Ye with the council the chief priests are to join with the council in this desire to the chief captain; for they had no authority to command him.

As though ye would inquire something more perfectly concerning him: the plot against Paul’ s life was laid very deep, and not easily to be discovered; it being usual to send for prisoners to re-examine them, especially when religion and the public peace are concerned, as they pretended that here they were.

Or ever he come near: the space between the castle and the place where the council met, being considerable, it gave the greater advantage to the conspirators.

Poole: Act 23:16 - Paul’ s sister’ s son

Paul’ s sister’ s son who is thought to have been one of Paul’ s company: but the hatred against Paul by the Jews being so general, because of his (supposed) profaning of the temple, they were not so curious who they spake to of this confederacy and design. Or rather, there is no counsel against God: the very birds of the air, if need were, shall carry the voice, and that which hath wings shall tell the matter, Ecc 10:20 . For he that sitteth in the heavens shall laugh: the Lord shall have them in derision, Psa 2:4 .

Poole: Act 23:17

The chief captain having the command of a thousand soldiers, there were ten captains under him: one of these Paul intrusts with his message to the chief captain, not making any particular request unto the chief captain, supposing him to have so much of the Roman justice in him, that when he understood his case, he would provide for his saftety; which he was not mistaken in.

Poole: Act 23:18 - The prisoner

The centurion took Paul’ s kinsman, and went with him, as he was desired, unto the chief captain, that there might be no mistake, but that he might hear all out of the young man’ s own mouth, and be the more affected with it.

The prisoner or, the chained; for it was customary to chain their prisoners for their greater security. And God is now remembering of Paul in his bonds.

Poole: Act 23:19

He took him by the hand as a token of courtesy; these commanders showing an excellent example of humanity and pity towards their inferiors and supposed criminals. There are several reasons given of this great civility here used, as the chief captain’ s naturally meek temper; or his policy to satisfy for the injury he had done to Paul, in binding him, being a Roman; nay, some think that he, as well as Felix the governor, hoped for money to be given unto him, Act 24:26 : but all these are but guesses. It is sure, whatever any of these causes were or were not, God is to be seen and acknowledged in it, who hath the hearts of all men in his bands, and turneth them as it pleaseth him, Pro 21:1 .

Poole: Act 23:20 - The Jews

The Jews both the council, and those forty and upwards spoken of, in Act 23:12,13 .

Poole: Act 23:21 - Do not thou yield unto them // Now are they ready, looking for a promise from thee

Do not thou yield unto them this the young man desires out of his care for his uncle’ s (Paul’ s) preservation, as also touched with the horror of the fact if it should have been executed; and howsoever, by this means he delivers his own soul, having done his utmost to hinder it.

Now are they ready, looking for a promise from thee the match is laid, the hand is as it were lifted up, nothing is wanting to Paul’ s destruction but the chief captain’ s consent, which the Jews assuredly expected, it being but a small courtesy to grant them, to examine a prisoner, especially such a one as upon their complaint was committed in a case cognizable by them: but, Deus e machina, Take counsel together, and it shall come to nought; speak the word, and it shall not stand; for God is with us, Isa 8:10 .

Poole: Act 23:22

The chief captain shows by this his care, both for St. Paul, and for the young man too; for had it been known that he had discovered their conspiracy, they would have sought his life, and might divers ways have taken it away; and as for Paul, being disappointed in this, they would have made other attempts against him.

Poole: Act 23:23 - Make ready two hundred soldiers // And horsemen threescore and ten // Spearmen // At the third hour of the night

Make ready two hundred soldiers two hundred were the usual proportion or number of men which were under the two centurions; so that they were commanded to have their companies in readiness.

And horsemen threescore and ten horsemen being usually added for defence of their foot soldiers.

Spearmen as they are called here, were such as handled, or threw, their javelins or darts with their right hand. Some think them to have been such as our serjeants, who take men into custody; others, that they were soldiers raised out of foreign nations, and lightly armed.

At the third hour of the night partly because in those hot countries it is very troublesome to travel by day, and partly for the greater security of Paul and such as went with him.

Poole: Act 23:24

What a strong guard and retinue does God by his providence get together for the safe guarding of Paul! None of all these intended the least good unto him; but God can make use of them as effectually as if they had had the greatest good will for him.

Poole: Act 23:25

It is not certain whether the following words were the letter itself, or only the sum or contents of the letter.

Poole: Act 23:26 - Most excellent

Most excellent a title given to persons of great eminency, as, Luk 1:3 , it is given to Theophilus, unto whom also this book of the Acts is inscribed, Act 1:1 .

This Felix was brother to one Pallas, who together with Narcissus (the other of the emperor Claudius’ s favourites) managed all public affairs, and are by the historians branded for all the mischiefs of that calamitous time. This Felix and his brother Pallas were born slaves, and manumitted by Claudius, and were such as are exalted; as often Providence will show the power it hath in pulling down and setting up whom it pleaseth.

Poole: Act 23:27

He represents Paul’ s case fairly and indifferently, God overruling his heart and pen; but withal, he conceals his binding of him, and instead thereof magnifies his care of him, being a Roman; and probably being touched with a sense of his fault, he represents Paul’ s case the better.

Poole: Act 23:28

The council understanding those questions (as he thought) best, and having yet retained some power fron the Romans concerning them.

Poole: Act 23:29

According to the Roman laws, or imperial constitutions. That he undervalued the great things in question concerning our blessed Saviour’ s death and resurrection, and the whole gospel, it is not to be wondered at; he spake and wrote as a pagan; and God overruled his very slighting of these controversies for Paul’ s advantage, he being by that means preserved from the rage of his enemies.

Poole: Act 23:30 - The Jews laid wait for the man // Farewell

The Jews laid wait for the man this reflects upon the Jews, as being seditious, and ready to attempt against the government; as also gives the governor an account why he troubled him with this prisoner, and why he sent so great a guard with him.

Farewell the usual prayer wherewith they ended their letters, as in Act 15:29 .

Poole: Act 23:31

Not that they came to Antipatris by night; but they began that journey by night, as Act 23:23 , and went as much of it as they could by night, for fear of being discovered, and attempted upon by the Jews.

This Antipatris was built by Herod the Great, and so called in memory of his father Antipater; it was about seventeen leagues from Jerusalem, pleasantly situated upon the Mediterranean Sea, between Joppa and Caesarea.

Poole: Act 23:32

The footmen returned to the castle or fort of Antonia in Jerusalem, from whence they did set out, there being no fear of any such design upon Paul at that distance from Jerusalem, which the horsemen might not easily avoid.

Poole: Act 23:33 - Caesarea

Caesarea Caesarea Stratonis, as it was called, to difference it from the other.

They presented Paul as being their charge, whom they had safely kept, and now delivered according to appointment.

Poole: Act 23:34 - He asked of what province he was // Of Cilicia

He asked of what province he was Palestine and the countries thereabouts being divided into several heptarchies or jurisdictions, the governors were very loth to infringe the limits of one another.

Of Cilicia a country in Asia Minor, in which was Tarsus where Paul was born, and from his birth place he is reckoned to belong to that province.

Poole: Act 23:35 - I will hear thee // When thine accusers are also come // Herod’ s judgment-hall

I will hear thee thoroughly, the whole matter, as the preposition dia , here used, does import; and as it is commanded unto all judges, Deu 1:16 .

When thine accusers are also come for this the dictate of nature did teach the very heathen, that both parties ought to be heard before anything were determined: Qui aliquid statuerit parte inaudita altera: That whosoever pronounced any sentence before both sides were fully heard, were the sentence never so just, yet the judge was unjust.

Herod’ s judgment-hall a palace where the governors were lodged, built by Herod the Great, when, in honour, or flattery, of Augustus, after he had fortified the city, he caused it to be called Cesarea.

Haydock: Act 23:1 - With an entire good conscience

With an entire good conscience. With an upright sincerity. But St. Paul is far from excusing himself from all sin. He laments elsewhere his blind zeal in persecuting the Christians. See 1 Corinthians xv. 9. (Witham)

Haydock: Act 23:3 - God will strike thee, thou whited wall // Whited wall

God will strike thee, thou whited wall. [1] These words are rather by way of a prophecy. (Witham) ---

Whited wall. That is, hypocrite, for pretending to judge me according to law; whereas, against all sense of justice, thou strikest me before my condemnation; nay, even without giving me a hearing. The Fathers admire, on this occasion, the greatness of mind and freedom St. Paul exhibited, in reproving the great. (Tirinus) ---

This expression was not the angry words of an irritated man, nor the effect of personal resentment, but the just freedom which insulted innocence may lawfully use in its own defence. (Haydock) ---

It was likewise a prophecy of what was going to happen. To those who do not consider it, it may seem a curse; but to others a prophecy, as it really was. (St. Augustine, lib. i. cap. 19. de Verb. Dni.) ---

For St. John Chrysostom relates that the high priest, being thunderstruck by this answer, became speechless and half deaf; so that not being able to reply a single word, the bystanders did it for him. (Tirinus) ---

It was also, as Ven. Bede says, to shew that the Jewish priesthood was to be destroyed, as now the true priesthood of Christ was come and established. (Beda in hunc locum. [Ven. Bede in this place.])

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[BIBLIOGRAPHY]

Pecutiet, Greek: tuptein se mellei, futurum erit ut te percutiat.

Haydock: Act 23:5 - I knew not

I knew not, &c. Some think St. Paul here speaks ironically, or to signify that now he could be no longer high priest since the Mosaic law, with its rites and ceremonies, was abolished. But St. John Chrysostom rather judges that St. Paul having been long absent from Jerusalem, might not know the person of the high priest, who was not in the sanhedrim but in the place whither the tribune had called the council, and who did not appear with that habit, and those marks which distinguished him from others. (Witham) ---

It seems rather surprising that St. Paul did not know that we was the high priest. The place which he held in the council, one would suppose, would have been sufficient to have pointed him out. The apostle's absence from Jerusalem is perhaps a sufficient reason to account for his not knowing this circumstance; especially, as the order of succession to the priesthood was at that time much confused and irregular, determined by favour of the Roman emperor, or by purchase. (Calmet) ---

At all events, any difficulties we may now find in assigning a probable or true reason, are merely negative arguments; and therefore too futile to be an impeachment of the apostle's veracity. (Haydock) ---

St. Cyprian supposes that St. Paul, considering the mere shadow of the name of priest, which Ananias then held, said: I knew not, brethren, that he is high priest. (Ep. lxv. 69. nu. 2.) St. John Chrysostom says, that the apostle here shews the wisdom of the serpent; but that in his preaching, teaching, and patience, he used the simplicity of the dove.

Haydock: Act 23:6 - I am a Pharisee, the son of Pharisees

I am a Pharisee, the son of Pharisees. [2] It may signify only a disciple of the Pharisees, though the common Greek copies have of a Pharisee. (Witham) ---

The address of the apostle in this is great. Knowing the different dispositions of his judges, he throws disunion into their councils, in order to draw himself from danger. Such innocent artifices are allowed in the defence of a just cause. It is one of our Saviour's counsels, to use the prudence of the serpent. St. Gregory, in his Morality, (lib. xxxiv. cap. 3. and 4.) and St. Thomas Aquinas in his Sum. Theol. (2. 2. quæst. 37. art. 2.) observe, that on similar occasions you may, without sin, cause divisions among the wicked; because their union being an evil, it is consequently a good thing that the enemies of peace and righteousness should be divided in sentiments and interests. It must, however, be acknowledged that this principle is very easily stretched beyond its proper limits, and therefore ought not to be acted upon but with the greatest caution and prudence. (Calmet) ---

St. Paul knew from divine revelation that he was to go to Rome; but this did not hinder the apostle from taking every prudent care of his own life; as we may see from the following chapter.

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[BIBLIOGRAPHY]

Filius Parisæorum; and so divers of the best Greek manuscripts Greek: pharisaion; but the common Greek, Greek: uios pharisaiou.

Haydock: Act 23:7 - There arose a dissension

There arose a dissension. By the Greek, a division, or schism among them, occasioned by St. Paul's declaring himself for the resurrection, which made the Pharisees favour him, and incensed the Sadducees. (Witham)

Haydock: Act 23:11 - Be constant...so must thou bear witness also at Rome

Be constant...so must thou bear witness also at Rome; and so needest not fear to be killed by them. (Witham)

Haydock: Act 23:12 - Bound themselves

Bound themselves. The Greek is, anathematized, that is, submitted themselves to a curse, if they did not kill Paul. It was a great imprecation, the violation of which would have been equivalent to renouncing their belief in God. See to what degree of iniquity this nation is come. When any good is in contemplation, none are found to undertake it; whilst all, even the priests too, are ready to concur in any wicked design. (St. John Chrysostom, in Act. hom. xlix.) ---

To take an unlawful oath is one sin; but to keep it, is another and greater sin: as when Herod, to keep his oath, put to death John the Baptist. (Matthew iv. 9.)

Haydock: Act 23:13 - Forty men that had made this conspiracy

Forty men that had made this conspiracy, [3] and bound themselves with an impious curse, or imprecation upon themselves, if they did not kill him. (Witham)

===============================

[BIBLIOGRAPHY]

Devoverunt se, Greek: anathematisan. [ver. 14, bind under a great curse.]

====================

Haydock: Act 23:19 - Taking him by the hand

Taking him by the hand, with marks of affection and tenderness. It is probable that he tribune expected this young man was come to offer some ransom for Paul's liberty. (Menochius)

Haydock: Act 23:23 - From the third hour of the night

From the third hour of the night. If the tribune spoke with a regard to the twelve hours of the night, the third hour was three hours after sunset, and was about our nine o'clock at night; but if he meant the third watch of the night, that began at midnight. See Matthew xiv. 35. (Witham)

Haydock: Act 23:24 - Felix

Felix. This man had been a slave of the emperor Claudius. The high priest, Jonathan, had procured him to be made governor of Judea. He governed the country with great cruelty and outrage; exercising the power of a king, says Tacitus, with all the insolence and meanness of a slave, who is neither restrained by fear nor shame. (Tacitus, Hist. lib. v.)

Haydock: Act 23:25

This verse is omitted in the Greek. Antipatris was a pleasant city on the Mediterranean sea, situated at equal distance, about 24 miles, between Joppe and Cæsarea, on the way from Jerusalem to this latter city. (Matt. Polus)

Haydock: Act 23:27 - I rescued...having understood that he is a Roman

I rescued...having understood that he is a Roman. This was not true, if we understand it of the first time he rescued him; but may be true, if meant of the second time. (Witham)

Haydock: Act 23:35

This was a palace erected by Herod the Great; in which the governors had taken up their habitation. (Bible de Vence)

Gill: Act 23:1 - And Paul earnestly beholding the council // said, men and brethren // I have lived in all good conscience before God until this day

And Paul earnestly beholding the council,.... Fastening his eyes upon them, looking wistly and intently at them, and thereby discovering a modest cheerfulness, and a becoming boldness, confidence, and intrepidity, as being not conscious of any guilt, and well assured of the goodness of his cause:

said, men and brethren; see Act 22:1.

I have lived in all good conscience before God until this day; not only from the time of his conversion, but throughout the whole of his life; for though, strictly speaking, there is no good conscience but what is awakened by the Spirit of God, and is unprincipled by his grace, and is purged from sin by the blood of Christ; in which sense he could only have a good conscience, since he believed in Christ; yet whereas in his state of unregeneracy, and even while he was a blasphemer, and persecutor, he did not act contrary to the dictates of his conscience, but according to them, in which his view was to the glory of God, and the honour of his law; he therefore says he lived before God, or unto God, in all good conscience, though an erroneous and mistaken one; he thought he ought to do what he did; and what he did, he did with a zeal for God though it was not according to knowledge: besides, the apostle has here respect to his outward moral conversation, which, before and after conversion, was very strict, and even blameless, at least unblemished before men; nobody could charge him with any notorious crime, though he did not live without sin in the sight of the omniscient God.

Gill: Act 23:2 - And the high priest Ananias // commanded them that stood by him // to smite him on the mouth

And the high priest Ananias,.... This could not be the same with Annas, the father-in-law of Caiaphas, but rather Ananus his son; though this is more generally thought to be Ananias the son of Nebedaeus, whom Josephus ^m speaks of. There is one R. Ananias, the sagan of the priests, often spoken of in the Jewish writings ⁿ, who lived about these times, and was killed at the destruction of Jerusalem; and in the times of King Agrippa, there was one Chanina, or Ananias the priest, who was a Sadducee ^o; and from the number of Sadducees in this sanhedrim, who very likely were the creatures of the high priest, one would be tempted to think he might be the same with this: who

commanded them that stood by him: that is, by Paul, who were nearest to him, some of the members of the sanhedrim; unless they should be thought to be some of the high priest's officers, or servants, as in Joh 18:22 though if they were, one would think they would be so called: these he ordered

to smite him on the mouth: or give him a slap on the face, by way of contempt, and as if he had spoken what ought not to be said, and in order to silence him; the reason of which might be, either because Paul did not directly address him, and give him such flattering titles as he expected, or because he set out with such declarations of his innocence, and spotless behaviour, and with so much courage and boldness.

Gill: Act 23:3 - Then said Paul unto him, God shall smite thee // thou whited wall // for sittest thou to judge me after the law // and commandest me to be smitten contrary to law

Then said Paul unto him, God shall smite thee,.... Which may be considered either as a prophecy of what would be, that God would smite him with some judgment here, or with death quickly, or with eternal damnation hereafter; taking up his own words, and suggesting that a retaliation would be made, and that the measure he meted, would be measured to him again; or else as an imprecation upon him; for the words may be rendered, "may God smite thee"; the future tense being often used by the Jews for the imperative, and that in this very phrase; for certain it is, that this is the form of an imprecation with them: for it is said, if anyone should say, יככה אלהום, "may God smite", or "so may God smite"; this is אלה, "a curse", written in the law ^p; though this instance of the apostle ought not to be drawn into example, any more than those of other saints, who might be under a direction of the Holy Ghost to deliver out such things, which would come to pass in righteous judgment: and if this was Ananias, the son of Nebedaeus, as is generally thought, it is remarkable, that five years after this, in the beginning of the wars of the Jews with the Romans, this Ananias, hiding himself under the ruins of a conduit, was discovered, and taken out, and killed ^q: and no doubt but he very fitly calls him

thou whited wall; or hypocrite, in like manner as Christ compares the hypocritical Scribes and Pharisees to whited sepulchres, Mat 23:27.

for sittest thou to judge me after the law; the law of Moses, which was the rule of judgment in the sanhedrim, at least professed to be, and which was allowed of by the Romans, especially in matters relating to the Jewish religion:

and commandest me to be smitten contrary to law? which condemns no man before he is heard, and much less punishes him, Joh 7:51 and which is contrary not only to the Jewish laws, but to the Roman laws, and all others founded upon the law of nature and reason.

Gill: Act 23:4 - And they that stood by // revilest thou God's high priest

And they that stood by,.... The members of the sanhedrim that were next to the apostle; or the servants of the high priest, since they are said to stand, whereas those of that court sat: said,

revilest thou God's high priest? which seems to confirm that the apostle's words were not a bare prediction, but an imprecation, since they are charged with reproaching, reviling, and speaking evil of him; and the aggravation of which was not only that the person reviled was a priest, an high priest, but an high priest of God; though this could not have been proved, for there was now no high priest of God but Jesus Christ; the priesthood was changed and abrogated, and there were no more high priests among men of God's appointing and approving.

Gill: Act 23:5 - Then said Paul, I wist not, brethren, that he was the high priest // for it is written

Then said Paul, I wist not, brethren, that he was the high priest,.... Or I did not know that he was the high priest; and the sense is, that he did not really know him, either because he had been long absent from Jerusalem; and besides there were new high priests made, sometimes every year, and sometimes oftener, that it is no wonder he should not know him; or because he might not sit in his usual place; or chiefly because he was not, in his habit, an high priest; for the priests, both the high priest, and the common priests, only wore their priestly robes, when they ministered in their office, and at other times they wore other clothes, as laymen did, according to Eze 44:19 which the Targum paraphrases thus;

"when they (the priests) shall go out of the holy court into the outer court, to be mixed with the people, they shall put off their garments in which they ministered, and lay them up in the holy chamber, and shall clothe themselves with other garments, that they may not be mingled with the people, בלבושיהון, "in their garments".''

For as soon as they had performed their office, there were servants that attended them, who stripped them of their robes, and laid them up in chests which were in the temple ^r till they came to service again, and put them on common garments; for they might not appear among the common people in their priestly garments; which when they were off of them, they were, as Maimonides says ^s, כזרים, "as strangers", or as laymen, like the rest of the people; for which reason Paul might not know Ananias to be the high priest: and this points to another sense of these words; for it was a rule with the Jews ^t, that

"at the time the priests' garments were upon them, their priesthood was upon them, but when their garments were not on them, אין כהונ־תאם עליהן, "there was no priesthood upon them"; for lo, they were as strangers.''

And then the sense is, Ananias not being in the discharge of his office, nor in his habit, the apostle did not know, or own him as an high priest, or consider him as in such a station; or rather, since the priesthood was changed, and there was no other high priest of God but Jesus Christ, he did not own him as one; had he, he should not have spoke to him in the manner he did. Moreover, if this was Ananias, the son of Nebedaeus, as is the opinion of many, he had no right to the office of the priesthood when he was first made an high priest; after which he was sent a prisoner to Rome; during which time several succeeded in the priesthood; and at this time not he, though he had got the management of affairs in his hands, was high priest, but Jesus the son of Gamaliel; so that the apostle's sense might be, he did not own or acknowledge him high priest. Some take the apostle's words in an ironical sense; he an high priest, I should not have known him to be an high priest, he looks and acts more like a furioso, a madman, an unjust judge, and a tyrant, than an high priest, who ought to behave in another guise manner. But what follows shows rather that the apostle spoke seriously, unless the words can be thought to be a citation made by Luke,

for it is written, in Exo 22:28 "thou shalt not speak evil of the ruler of thy people"; which the Jewish writers generally understand of the head of the great sanhedrim, as Ananias might be, or of a king ^u.

Gill: Act 23:6 - But when Paul perceived that the one part were Sadducees // and the other Pharisees // he cried out in the council // men and brethren // I am a Pharisee // The son of a Pharisee // Of the hope and resurrection of the dead, I am called in question

But when Paul perceived that the one part were Sadducees,.... That is, that one part of the sanhedrim consisted of Sadducees, which was often the case; sometimes the high priest was of this sect, as Ananias probably was, and sometimes the greater part of the sanhedrim were Sadducees, and even sometimes the whole; See Gill on Act 5:17, but this sanhedrim were only part of them Sadducees:

and the other Pharisees; of both these sects; see Gill on Mat 3:7.

he cried out in the council; with a loud voice, that he might be heard by all:

men and brethren,

I am a Pharisee; he was not only brought up in that sect from his youth, and lived according to it before his conversion, but he was still a Pharisee; wherefore he does not say, I "was", but I "am" a Pharisee; for whatever distinguished the Pharisee from the Sadducee, whether in principle, or in practice, and manner of living, which agreed with Christianity, the apostle still retained; as the belief of the immortality of the soul, the resurrection of the dead, and a future state, and strict holiness of life and conversation.

The son of a Pharisee; the Alexandrian copy, and some others, and the Vulgate Latin version, read in the plural number, "the son of Pharisees"; his father and his mother were both Pharisees; for there were women Pharisees ^w, as well as men; so that he was a Pharisee of the Pharisees, as well as an Hebrew of the Hebrews; and this is said to show that he was by education of that sect.

Of the hope and resurrection of the dead, I am called in question; that is, either for the hope of the resurrection of the dead, Act 24:15 or for professing the hope of eternal life, and happiness in a future state, and the doctrine of the resurrection of the dead, when the soul and body will be reunited, and enjoy endless felicity together: not that these were the particular things now charged upon him, and for which he was now trying and judging; but that these were the ground and foundation of the hatred and persecution of him, because he preached the resurrection of Christ from the dead, and the resurrection of men through him, and that there was hope of eternal life and salvation by him. And in this the apostle showed the prudence and wisdom of the serpent, along with the innocence of the dove, hereby to divide the assembly, and free himself from them; and it was but just and right; for since they would not hear him about to make a fair and open defence of his cause, but ordered him to be smitten on the mouth, it was but justice to throw them into confusion, and save himself.

Gill: Act 23:7 - And when he had so said // and there arose a dissension between the Pharisees and the Sadducees // and the multitude was divided

And when he had so said,.... He stopped and made a pause:

and there arose a dissension between the Pharisees and the Sadducees; about the things which he had spoken of, particularly the resurrection of the dead; and this was what the apostle intended, so that his end was answered by the speech he made:

and the multitude was divided; that is, the members of the sanhedrim were divided, some being on one side of the question, and some on the other; for this multitude cannot design the multitude of the common people, who were not convened together on this occasion.

Gill: Act 23:8 - For the Sadducees say that there is no resurrection // neither angel nor spirit // but the Pharisees confess both

For the Sadducees say that there is no resurrection,.... Of the dead, being ignorant of the Scriptures, and the power of God; see Mat 22:23.

neither angel nor spirit; the Ethiopic version reads, "nor Holy Spirit": but the sense seems to be, that they did not believe any such species of beings as angels, nor indeed any spirits whatever, which were immaterial or immortal; for as for the spirit or soul of man, they took that to be only the temperament of the body, and that it died with it, and did not exist in any separate state after this life: for so Josephus ^x says, that they deny the permanence of the soul, and rewards and punishments in the invisible state. And, according to the Talmudic ^y writers, they denied that there was any other world than this:

but the Pharisees confess both; the resurrection of the dead, and that there are spirits, both angels and the souls of men, which are immortal. Josephus, in the place before referred to, says, that they hold that every soul is incorruptible or immortal; and that they held the resurrection of the dead, is manifest from the Talmud ^z, and other writings of theirs; the Syriac version renders it, "the Pharisees confess all these things"; to which agree the Arabic and Ethiopic versions.

Gill: Act 23:9 - And there arose a great cry // and the Scribes that were of the Pharisees' part arose // and strove // saying, we find no evil in this man // but if a spirit or an angel hath spoken to him // let us not fight against God

And there arose a great cry,.... Or noise, a loud clamour; they began to be very noisy, and to talk loud, and in high spirits, one against another:

and the Scribes that were of the Pharisees' part arose; there were Scribes in the sanhedrim, and these were some of them on the side of the Sadducees, and some on the side of the Pharisees; though, generally speaking, they agreed with the latter, and are often in Scripture mentioned with them, and for them: however, that part in this sanhedrim that were on their side rose up from their seats,

and strove; that is, contended, disputed, and litigated the point with the Sadducees:

saying, we find no evil in this man; why he should be hated, persecuted, and punished:

but if a spirit or an angel hath spoken to him; that is, if the Holy Spirit, as the Ethiopic version reads, has inspired him, or God by an angel has revealed anything to him, who has to say anything against it? This they said in agreement with their own principles, and more for the sake of establishing them, and in opposition to the Sadducees, than in favour of Paul:

let us not fight against God; as in Act 5:39. These words are not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions.

Gill: Act 23:10 - And when there arose a great dissension // the chief captain fearing lest Paul should be pulled in pieces of them // commanded the soldiers to go down // take him by force from among them // and bring him into the castle

And when there arose a great dissension,.... When that was come to a very great height, hot words were spoken, and they were ready to come to blows, and there was like to be a riot and tumult among them:

the chief captain fearing lest Paul should be pulled in pieces of them; either of the Sadducees, whom he had greatly offended and provoked, or of both Sadducees and Pharisees, the one laying hold on him to preserve him from the fury of the other, and the other endeavouring to pluck him out of their hands; and the fears of the chief captain were not so much out of affection to Paul, but lest there should be an uproar, which might issue in sedition, and rebellion against the Roman government, of which the Roman officers were always jealous; and because that Paul was a Roman, and should he suffer him to be destroyed in an illegal manner, he must be accountable for it: wherefore he

commanded the soldiers to go down: either from the castle of Antonia, or from a superior part of the temple, where he with his guards were, to hear this cause before the sanhedrim, to that part where it sat, and Paul was: and

take him by force from among them; if they refused to deliver him up, to make use of their arms:

and bring him into the castle; of Antonia, where he was before.

Gill: Act 23:11 - And the night following // the Lord stood by him // be of good cheer, Paul // for as thou hast testified of me in Jerusalem // so must thou bear witness also at Rome

And the night following,.... The day in which Paul was brought before the sanhedrim, and pleaded his own cause before them, and had thrown them into confusion and division:

the Lord stood by him; the Lord Jesus Christ appeared in a vision to him, and stood very near him, by the side of him, by the bed or couch on which he might lie: and said,

be of good cheer, Paul; though he was now a prisoner in the castle; and though the high priest, and the Sadducees especially, were enraged against him; and though a plot was about to be formed to take away his life; for this exhortation seems to be designed to prepare him for further trials, and to prevent discouragement under them; which shows the great care of Christ over him, his concern for him, and love to him: the word Paul is not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions; but the calling him by name seems to express not only singular knowledge of him, but greater familiarity and affection; it is in the Arabic version, and in other Greek copies:

for as thou hast testified of me in Jerusalem; not only in the Christian church, and before the Apostle James, and the elders, but in the Jewish sanhedrim, and before the high priest, Scribes, Pharisees, and Sadducees, where and before whom, though not particularly recorded, he bore a testimony for Jesus, that he was the true Messiah; and that though he died, he was risen from the dead, and was at the right hand of God, and was the only Saviour of men:

so must thou bear witness also at Rome; as he had bore a public and faithful witness to the person, office, and grace of Christ at Jerusalem, the metropolis of Judea; so it was necessary, by the decree of God, and for the glory of Christ, that he should bear a like testimony at Rome, the chief city in the whole world; hereby signifying, that he should not die at Jerusalem, and giving him a hint that he should appeal to Caesar, which he afterwards did.

Gill: Act 23:12 - And when it was day // certain of the Jews banded together // and bound themselves under a curse // saying, that they would neither eat nor drink till they had killed Paul

And when it was day,.... As soon as it was light, very early in the morning:

certain of the Jews banded together; these very likely were of the sect of the Sadducees, who had been exceedingly irritated and provoked by what Paul had said the day before in the council; these therefore gathered together, entered into a conspiracy to take away Paul's life, and trailed in it, as one man:

and bound themselves under a curse; or "anathematized themselves"; the Hebrew word חרם, which answers to "anathema", is sometimes used for an oath, חרם היא שבועה, "Cherem" or "anathema" is "an oath" ^a, a vow made to be punished with an anathema if not kept; so these men swore to it, bound themselves with an oath, or wished they might be an anathema, accursed of God, and cut off from his people; they imprecated the most dreadful evils upon themselves:

saying, that they would neither eat nor drink till they had killed Paul: it was a common form of a vow or oath with the Jews ^b, שלא אוכל, "that I will not eat"; sometimes they only vowed abstinence from particular things, and then others were lawful; as for instance, if one vowed that he would not eat boiled meat, he might eat roast, or that he would not eat flesh, he might eat broth, or that he would abstain from milk, then he might drink whey, ^c; but this oath and vow here were, that they would neither eat nor drink anything, till they had destroyed Paul: these were a set of zealots, who in imitation of Phinehas, and pretending the glory of God, took upon them to take away the lives of men, without any, judicial procedure, or the authority of the civil magistrate; of whom; see Gill on Mat 10:4 it may be asked, what became of this vow? or how did they get clear of it, since they did not accomplish the fact? to which it may be answered, that it was a pretty easy thing to be freed from oaths and vows, among the Jews, whose doctors had a power to absolve men from them; and in such cases as this, and such a vow as this, might be loosed upon more accounts than one, as on account of keeping another law, the observing the sabbath and other festivals, when men were obliged to eat and drink: and thus it is said ^d,

"if a man swears that he will not drink wine, or that he will not eat flesh, for so many days, then they say to him, if thou hadst known at the time of the oath, that the sabbath or a feast day were within these days, in which thou art obliged to eat flesh and drink wine, as it is said, Isa 58:13 "and call the sabbath a delight"; wouldst thou have swore at all? if he says no, they loose his oath:''

and likewise it might be loosed on account of life, which a man is bound to preserve: for so they likewise say ^e,

"if a man vows that he will not eat anything, woe be to him if he eats, and woe be to him if he does not eat; if he eats he breaks his vow, if he does not eat he sins against his own soul, or life; what must he do? let him go to the wise men, ויתירו לו את נדרו, "and they will loose his vow for him", as it is written, Pro 12:18 but the tongue of the wise is health;''

and no doubt but these men very easily got their vow loosed, since it was made on such a design.

Gill: Act 23:13 - And they were more than forty which had made this conspiracy.

And they were more than forty which had made this conspiracy. Who met together, formed this resolution, entered into this scheme, and bound themselves with this oath; the word rendered "conspiracy", signifies an agreement by oath; such a number of them banded together, that they might have strength sufficient to take Paul out of the hands of the soldiers, as he was conducted by them from the castle to the temple.

Gill: Act 23:14 - And they came to the chief priests, and elders // and said, we have bound ourselves under a great curse, that we will eat nothing until we have slain Paul

And they came to the chief priests, and elders,.... Who were members of the sanhedrim, to acquaint them with their designs:

and said, we have bound ourselves under a great curse, that we will eat nothing until we have slain Paul: these chief priests and elders, had they acted according to the character they bore, on such an information, would have taken up those men, and punished them, at least would have dissuaded them from so vile an action; but they knew the men to whom they applied, and very likely they were all of them of the sect of the Sadducees, whom Paul had so much offended the day before; and therefore were pleased with what they had done, approved of their scheme, and readily fell in with the following proposal.

Gill: Act 23:15 - Now therefore ye with the council // signify to the chief captain // that he bring him down unto you tomorrow // as though ye would inquire something more perfectly concerning him // and we, or ever he come near // are ready to kill him

Now therefore ye with the council,.... The whole sanhedrim; their sense is, that they would have the sanhedrim convened by the chief priests and elders, and being met together, then to

signify to the chief captain; or let him know that they were assembled together, upon the affair of Paul, and that they here desirous he might be brought before them:

that he bring him down unto you tomorrow; from the castle of Antonia to the place where the sanhedrim met; the word "tomorrow" is not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions; and then it should seem that they desired him to be brought down forthwith, or otherwise they must propose to fast all that day, and so long on the morrow, till Paul was brought down; but that the common reading is right, appears from the chief captain's sending away Paul at the third hour of the night following, to prevent their designs on the morrow, Act 23:23. The pretence formed for his being brought down is,

as though ye would inquire something more perfectly concerning him; what he had done, which had occasioned this uproar, what it was he was charged with, and whether he was guilty or not:

and we, or ever he come near: where the sanhedrim sat;

are ready to kill him; lying in wait in some private place between the castle and the temple, from whence they intended to rush out at once upon him, and murder him; far enough both from the temple and the council, that both the one might not be defiled, though they did not greatly stick at that in those times, and that the other might not be charged with having any hand in his death.

Gill: Act 23:16 - And when Paul's sister's son heard of their lying in wait // he went and entered into the castle // and told Paul

And when Paul's sister's son heard of their lying in wait,.... Paul might have a sister living in Jerusalem; or this her son might be there on account of his studies; he might be a pupil to one of the doctors, by which means he might come at this secret, that such a number of men were in ambush, in order to take away his uncle's life: wherefore having got intelligence of it,

he went and entered into the castle; the Alexandrian copy reads, "the synagogue"; but Paul was not there, but in the castle of Antonia; the Ethiopic version renders it, "the prison"; though it is plain that he was not very closely confined, it was easy to have access to him; the reason might be, not only because he was a Roman, but because he was uncondemned, nor was any charge proved against him:

and told Paul; what he had heard, that such a number of men had entered into a conspiracy to take away his life, and lay in wait for him; and this was an instance both of duty and affection to his uncle, and worthy of imitation, whether it proceeded from natural relation, or from religion, or both.

Gill: Act 23:17 - Then Paul called one of the centurions unto him // and said, bring this young man to the chief captain // for he hath a certain thing to tell him

Then Paul called one of the centurions unto him,.... For under this chief captain there must have been ten of them, if the company of which he was captain consisted of a thousand men, as his title chief captain or chiliarch imports; for a centurion was over an hundred men, as his title signifies; perhaps this might be the same, as in Act 22:25

and said, bring this young man to the chief captain: which was a very prudential step, not to let the centurion into the secret, but to desire him to introduce the young man to the chief captain; for had he trusted the centurion with it, he might not have acquainted his officer with it, but have informed the liers in wait of it: now though the apostle was assured by Christ that he should not die at Jerusalem, but should bear witness of him at Rome, and though he did not distrust the truth of Christ's words, but most firmly believed them; yet he thought it his duty to make use of the means, which providence had put in his way, for his preservation and safety; the Ethiopic version reads, "bring this young man by night to the chief captain"; that so he might not be seen, and observed to have carried any intelligence to him:

for he hath a certain thing to tell him; which was of some moment and importance, and proper for him to know.

Gill: Act 23:18 - So he took him, and brought him to the chief captain // and said, Paul the prisoner called me to him // and prayed me to bring this young man unto thee, who hath something to say unto thee

So he took him, and brought him to the chief captain,.... Immediately, without any more to do, without curiously inquiring into the thing, or examining the young man about it; which showed him to be a man of a good disposition, and ready to do a kind office, even to a prisoner:

and said, Paul the prisoner called me to him; either vocally or by some gesture, beckoned him to him:

and prayed me to bring this young man unto thee, who hath something to say unto thee; in which may be observed the apostle's manner of address to the centurion, on this occasion; it was by way of entreaty; he asked it as a favour of him, to introduce his nephew to the chief captain; and the honour and modesty of the centurion, he did not seek by any methods to get the secret out, either of Paul or the young man; but readily undertakes the affair, honourably performs it, acquaints the captain with the circumstances of it, tells him the young man had something to say to him, he could not tell what, and then departs.

Gill: Act 23:19 - Then the chief captain took him by the hand // and went with him aside privately // and asked him, what is that thou hast to tell me

Then the chief captain took him by the hand,.... Some have thought that the reason of this was, that he expected that the young man had brought him a present in his hand, from Paul; but this is to represent him as a sordid mercenary man, which ought not to be said, without sufficient proof; rather this should be considered as an instance of civility and humanity, and what showed him to be a man of breeding and good manners; and might be done partly out of respect to Paul, and partly to encourage the young man to use freedom in the account he was about to give him:

and went with him aside privately; concluding by his coming from Paul, and perceiving by the account of the centurion, that he had a secret to communicate to him; wherefore it was acting a wise and prudent part to take him into a private room, and hear what he had to say:

and asked him, what is that thou hast to tell me? thereby giving the young man an opportunity, and encouraging him to relate the secret to him.

Gill: Act 23:20 - And he said, the Jews have agreed to desire thee // that thou wouldst bring down Paul tomorrow into the council

And he said, the Jews have agreed to desire thee,.... By the Jews are meant, the Jewish sanhedrim, for the young man had not only intelligence of the conspiracy, and lying in wait of the forty men or more; but also of the agreement which the sanhedrim at the motion of these men were come into, to make the following request to the chief captain; which seems to confirm the above conjecture, that this young man might be a student under the president of the council, or one of the doctors, whereby he came at the knowledge of these things:

that thou wouldst bring down Paul tomorrow into the council, &c. See Gill on Act 23:15.

Gill: Act 23:21 - But do not thou yield unto them // for there lie in wait for him more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him // and now are they ready // looking for a promise from thee

But do not thou yield unto them,.... Or be persuaded by them, to bring Paul down from the castle to the sanhedrim; this must not be imputed to the young man's pride and vanity, in taking upon him to give advice to the chief captain; but to his great affection for his uncle, which moved him to entreat, rather than to direct him, for which he gives a good reason:

for there lie in wait for him more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him; See Gill on Act 23:12. See Gill on Act 23:13.

and now are they ready; to execute their designs, being met together, and lying in ambush in some place, between the castle and the place where the sanhedrim met:

looking for a promise from thee; that when the sanhedrim should apply to him, he would promise them to bring Paul down according to their request; and for the making and performing of this promise, these men were waiting.

Gill: Act 23:22 - So the chief captain then let the young man depart // and charged him, see thou tell no man that thou hast showed these things to me

So the chief captain then let the young man depart,.... After he had had the account from him, and was master of the whole affair:

and charged him, see thou tell no man that thou hast showed these things to me; which was prudently said; it was a right and wise thing to conceal this matter, that the men might go on with their designs, and an opportunity be taken to convey Paul away, before the time came fixed by them to execute them; for otherwise, should it have been known that their plot was discovered, they would have entered upon new measures.

Gill: Act 23:23 - And he called to him two centurions // saying, make ready two hundred soldiers to go to Caesarea // and horsemen threescore and ten // at the third hour of the night

And he called to him two centurions,.... Who had each of them an hundred soldiers under them:

saying, make ready two hundred soldiers to go to Caesarea; which was formerly called Strato's tower, a sea port town, where Felix the Roman governor now was; it was six hundred furlongs, or seventy five miles ^f from Jerusalem: these two hundred soldiers were foot soldiers, as appears by their being distinguished from horsemen in the next clause, and were just the number that the two centurions had the command of; the making of them ready, was their seeing to it, that they were properly clothed, and accoutred with arms and ammunition, and with sufficient provision for their journey:

and horsemen threescore and ten; the Ethiopic version reads, "a hundred"; but without support from any copy: "and spearmen two hundred"; who carried spears in their right hand; the word used signifies such who receive, lay hold on, or hold anything in their right hand: some think it designs such who were employed in the militia, to lay hold on guilty persons, and hold them; the Alexandrian copy reads, δεξιοβολους, "those that cast with the right hand"; and so reads the Syriac version, to which the Arabic agrees, which renders it "darters"; such as carried darts in their hands, and did not shoot out of a bow, but cast darts with their hands: now these being got ready, were ordered to march,

at the third hour of the night; at nine o'clock at night, that they might go out unobserved, and before the petition from the sanhedrim was presented to him.

Gill: Act 23:24 - And provide them beasts // that they may set Paul on // and bring him safe unto Felix the governor

And provide them beasts,.... Horses or mules; the Syriac version reads in the singular number, "a beast": and one being sufficient for Paul, here may be a change of number; the Arabic and Ethiopic versions leave out these words, but the following clause makes them necessary:

that they may set Paul on; on the beast, or on one of the beasts provided; if more than one were provided, they might be for his companions, to go along with him:

and bring him safe unto Felix the governor; this man, of a servant, was made a freed man by Claudius Caesar ^g, and by him appointed in the room of Cumanus governor of Judea ^h; he was the brother of Pallas, who had the chief management of affairs under the emperor; and this Felix married three persons successively, that were of royal families; hence Suetonius ⁱ calls him the husband of three queens; one of these was Drusilla, afterwards mentioned in Act 24:24 who was sister to King Agrippa. Tacitus calls him Antonius Felix ^k which name he had from Antonia the mother of Claudius', whose servant he was; Josephus ^l calls him Claudius Felix, which name he took from the Emperor Claudius, who from so low and mean condition raised him to such honour and dignity; his name Felix signifies "happy": according to Tacitus ^m, when Felix was first sent into Judea, the government was divided between him and Cumanus; Felix had Samaria, and Cumanus the other part, which was called the nation of the Galilaeans; but Josephus takes no notice of any such division, he says ⁿ, that Cumanus was banished; and after that Felix was sent by Caesar, governor of Judea, of Galilee, Samaria, and Peraea; and so he seems to be governor of the whole country at this time; he was now at Caesarea, and it is plain that Judea was under his government, since Paul, a prisoner at Jerusalem, is sent down unto him; and in this his government he continued during the life of Claudius; and when Nero became emperor, and added four cities to the kingdom of Agrippa, he constituted Felix governor of the rest of Judea ^o; which character he bore till he thought fit to remove him, and put Festus in his room, of whom mention is made hereafter: after these words the following ones are added, in the Vulgate Latin version, "for he was afraid lest perhaps the Jews should take him by force and kill him, and afterwards he should bear the reproach, as if he had took money"; but they are not to be found in any Greek copies.

Gill: Act 23:25 - And he wrote a letter after this manner.

And he wrote a letter after this manner. The chief captain wrote a letter to Felix the governor, the form and sum of which were as follow; this letter he sent by one of the centurions to him.

Gill: Act 23:26 - Claudius Lysias, unto the most excellent Governor Felix // the most excellent

Claudius Lysias, unto the most excellent Governor Felix,.... This is the inscription of the letter, and by it we learn the name of the chief captain, so often spoken of in this and the two preceding chapters, which was Claudius Lysias; the first of these names is a Roman one, and which he might take from the Emperor Claudius, for he was not a Roman born; and the latter seems to be a Greek name, and was his proper name, and, he himself very likely was a Greek, since he purchased his freedom with money; one of this name was Archon of Athens ^p; and another is reckoned by Cicero ^q, among the famous orators of Greece, and is often cited by Harpocratian ^r; one of Antiochus's noblemen, and who was of the blood royal, and acted as a general against the Jews, was of this name ^s.

"So he left Lysias, a nobleman, and one of the blood royal, to oversee the affairs of the king from the river Euphrates unto the borders of Egypt:'' (1 Maccabees 3:32)

The chief captain calls Felix the governor

the most excellent, which was a title of honour that belonged to him as a governor; the same is given to Theophilus, Luk 1:3 sendeth greeting; or wishes all health and prosperity.

Gill: Act 23:27 - This man was taken by the Jews // and should have been killed of them // then came I with an army and rescued him // having understood that he was a Roman

This man was taken by the Jews,.... Meaning Paul, who was presented by the centurions to the governor, and was in his presence when the letter was opened and read, and who was taken by the Jews in the temple, and from thence dragged out and beaten by them:

and should have been killed of them; and would have been killed, had it not been for the chief captain; he was very near being killed by them, he was nigh unto death:

then came I with an army and rescued him; he came with the Roman band, which he had the command of, perhaps a thousand soldiers; for such a number he should have under him by his title; with these he came upon the Jews on a sudden, as they were beating Paul, and took him out of their hands, and saved him:

having understood that he was a Roman; but this he did not know till afterwards, after he had bound him with two chains, and after he had ordered him to be bound with thongs, and examined by scourging; all which he covers and hides from the governor, and suggests that it was his great concern for the Roman name, and for a Roman citizen, which put him upon this enterprise.

Gill: Act 23:28 - And when I would have known the cause // wherefore they accused him // I brought him forth into their council

And when I would have known the cause,.... Or crime, he was guilty of:

wherefore they accused him: which they charged him with, and for which they beat him almost to death:

I brought him forth into their council; their court of judicature, the great sanhedrim.

Gill: Act 23:29 - Whom I perceived to be accused of questions of their law // but to have nothing laid to his charge worthy of death, or of bonds

Whom I perceived to be accused of questions of their law,.... As about the resurrection of the dead, and a future state, which some in the council denied, and some asserted, which with this heathen man were idle and foolish questions; or about the defiling of the temple, and speaking contemptibly of the law of Moses, the people of the Jews, and the holy place, which was the cry of the populace against him, and were things the captain knew little of:

but to have nothing laid to his charge worthy of death, or of bonds: by the laws of the Romans; and yet he himself had bound him with two chains at the first taking of him, and afterwards ordered him to be bound with thongs, and scourged, of which he says nothing, being convinced of his error, and willing to hide it; however, he bears a full testimony to the innocence of the apostle.

Gill: Act 23:30 - And when it was told me // how that the Jews laid wait for the man // I sent straightway to thee // and gave commandment to his accusers also, to say before thee what they had against him // farewell

And when it was told me,.... As it was by Paul's sister's son,

how that the Jews laid wait for the man; had formed a conspiracy to take away his life, and laid a scheme in order to it, and at least intended, if they were not actually in ambush, to seize him as he should be brought from the castle to the sanhedrim:

I sent straightway to thee; the prisoner Paul, under a guard of soldiers; this he did directly, as soon as ever he heard of the design of the Jews; and he sent him to Felix, as being governor, to whom the judgment of this affair properly belonged, and who was best qualified for it, at least in the chief captain's account; and who doubtless consulted his own honour and safety, lest he should incur blame and disgrace, should a Roman have been slain through any neglect or want of care in him:

and gave commandment to his accusers also, to say before thee what they had against him; it is reasonable to conclude, that he said nothing of this to them, though he might have determined he would, till after Paul was sent away; otherwise the affair would have been discovered, which he desired might be concealed:

farewell; which is the conclusion of the epistle, and is a wish of health and happiness.

Gill: Act 23:31 - Then the soldiers, as it was commanded them, took Paul // and brought him by night to Antipatris

Then the soldiers, as it was commanded them, took Paul,.... Out of the castle, and put him upon a beast, as the chief captain had ordered the centurions, and they had directed the soldiers to do:

and brought him by night to Antipatris: they set out from Jerusalem at the third hour, or about nine o'clock at night, and travelled all night, and by break of day came to Antipatris; a city which lay in the road from Jerusalem to Caesarea: it was built by Herod the great, in the best soil of his kingdom, enriched with rivers and woods ^t; and was so called by him, in memory of his father Antipater; it before went by the name of Chabar Zaba ^u, or Capharsaba; the Jewish writers place it in the utmost borders of the land of Judea ^w; hence that phrase so often used by them, from Gebath to Antipatris ^x, in like sense as from Dan to Beersheba, these two places being the utmost borders of the land; here it was that Simon the just, with some of the principal inhabitants of Jerusalem, met Alexander the great, who travelled all night, as these soldiers with Paul did, and came to Antipatris at sun rising ^y. It was forty two miles from Jerusalem. It was in the road from Judea to Galilee, as appears from the following canon of the Jews, concerning divorces ^z;

"if a husband says to his wife, lo, this is thy divorce, if I do not come thirty days hence, and he goes from Judea to Galilee, and comes to Antipatris and returns, it becomes void:''

the way from Jerusalem to Caesarea lay through Nicopolis, Lydda, Antipatris, and Betthar; from Jerusalem to Nicopolis, according to the old Jerusalem Itinerary ^a, were twenty two miles; from thence to Lydda, ten miles; and from Lydda to Antipatris ten more (which make forty two miles, as before observed); and from Antipatris to Betthar ten miles, and from thence to Caesarea, sixteen more: so that when the apostle was at Antipatris, he had twenty six miles more to go to Caesarea; and hence it appears, that the length of the journey from Jerusalem to Caesarea was sixty eight miles; though Josephus ^b makes the distance to be six hundred furlongs, or seventy five miles: and that the way from the one to the other lay through the places before mentioned, may be illustrated from what the same writer says, of some persons travelling from Caesarea to Jerusalem; so he relates ^c, concerning Quadratus governor of Syria, that from Tyre he came to Caesarea, from Caesarea to Lydda, and from Lydda to Jerusalem; and of Cestius the Roman general, he says ^d, that from Caesarea he came to Antipatris, and from Antipatris to Lydda, and from Lydda to Jerusalem, which clearly seems to be the same road the apostle went; and so Jerom ^e, in the account he gives of the journey of Paula, says, that she came to Caesarea, where she saw the house of Cornelius, the cottage of Philip, and the beds of the four virgin prophetesses; and from thence to Antipatris, a little town half pulled down, which Herod called after his father's name; and from thence to Lydda, now Diospolis, famous for the resurrection of Dorcas, and the healing of Aeneas. Antipatris is, by Ptolomy ^f, placed at the west of Jordan, and is mentioned along with Gaza, Lydda, and Emmaus; some take it to be the same with Capharsalama, mentioned in:

"Nicanor also, when he saw that his counsel was discovered, went out to fight against Judas beside Capharsalama:'' (1 Maccabees 7:31)

and others say, it is the same that is since called Assur or Arsuf, a town on the sea coast, which is not likely, since it does not appear that Antipatris was a maritime city. The apostle could not now stay to preach the Gospel in this place, nor do we elsewhere read or hear of a Gospel church state in it, until the "fifth" century; when it appears ^g there was a church here, and Polychronius was bishop of it, who was present at the council of Chalcedon, held in the year 451; and in the "eighth" century there were many Christians dwelt here, for in the year 744 there were many of them killed by the Arabians.

Gill: Act 23:32 - On the morrow they left the horsemen to go with him // and returned to the castle

On the morrow they left the horsemen to go with him,.... That is, the two hundred soldiers, and the two hundred spearmen, who were all on foot, left the seventy horsemen to conduct Paul to Caesarea; for being come to Antipatris, all danger from the Jews was over:

and returned to the castle; the castle Antonia in Jerusalem, from whence they set out.

Gill: Act 23:33 - Who, when they came to Caesarea // and delivered the epistle to the governor // these presented Paul also before him

Who, when they came to Caesarea,.... The seventy horsemen:

and delivered the epistle to the governor; to Felix, governor of Judea, who was now at Caesarea; namely, the letter which Claudius Lysias, the chief captain, sent to him; the form and contents of which are before given:

these presented Paul also before him; concerning whom, and whose affairs, the letter was.

Gill: Act 23:34 - And when the governor, had read the letter // he asked of what province he was // And when he understood that he was of Cilicia

And when the governor, had read the letter,.... Which he doubtless opened and read as soon as he had received it, not knowing what important business might be contained in it, or of what dangerous consequence a neglect of reading it might be; this showed care and diligence in him:

he asked of what province he was; since he perceived by the letter he was a Roman, and that he might know whether he was under his jurisdiction, and whether the hearing of his case belonged to him; and it should seem that it rather belonged to the governor of Syria; but that the crimes he was charged with were committed in Judea, particularly that of profaning the temple.

And when he understood that he was of Cilicia; which was a Roman province, in which Tarsus was, where Paul was born free; Act 21:39.

Gill: Act 23:35 - I will hear thee, said he // when thine accusers are come // And he commanded him to be kept in Herod's judgment hall

I will hear thee, said he,.... The Arabic and Ethiopic versions read, "we will hear", which is a grand courtly way of speaking:

when thine accusers are come; which Lysias, in his letter, informed him that he had ordered them to come; which shows the governor to have some sense of justice and integrity, being desirous to hear both sides before he judged of the affair, though there was so much said in the chief captain's letter in favour of Paul's innocence, and against his enemies.

And he commanded him to be kept in Herod's judgment hall; or palace: this was a place built by Herod the great at Caesarea, of whose magnificent buildings here Josephus gives a large account. For besides the famous haven or port which he made here, he adorned the place with splendid palaces, he built a theatre, and an amphitheatre, and a "forum" ^h, which was either a market place, or a court of judicature; and if the latter, perhaps the same that is here meant, in a part of which, or in a place adjoining to it, the apostle was put. Here he was kept by a guard of soldiers, but not in close confinement; he had much liberty, and his friends and acquaintance had leave to come to him; see Act 24:23. We read ⁱ of דיטי של קיסרין, which some interpret "the chamber of the judges of Caesarea"; or the place where they sat in judgment, and may be the same that is here meant; though others interpret it a prison; and so it seems was this judgment hall of Herod's.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Act 23:1

¹ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

³ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

NET Notes: Act 23:2

¹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

⁴ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

NET Notes: Act 23:3

¹ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

² tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

³ tn The law refers to the law of Moses.

⁴ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

NET Notes: Act 23:4

¹ tn The word “him” is not in the Greek text but is implied.

² tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.

NET Notes: Act 23:5

¹ tn Grk “said.”

² tn Or “know.”

³ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

NET Notes: Act 23:6

¹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

² sn See the note on Sadducees in 4:1.

³ sn See the note on Pharisee in 5:34.

⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

⁵ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

NET Notes: Act 23:7

¹ tn The participle εἰπόντος (eiponto") has been translated temporally.

² tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

³ tn Grk “there came about an argument.” This has been simplified to “an argument began”

NET Notes: Act 23:8

¹ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

sn This is a parenthetical note by the author.

NET Notes: Act 23:9

¹ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

² tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

³ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

⁵ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

NET Notes: Act 23:10

¹ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

³ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

⁴ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

⁵ tn Or “to go down, grab him out of their midst.”

⁶ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

NET Notes: Act 23:11

¹ sn The presence of the Lord indicated the vindicating presence and direction of God.

² tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

⁴ tn Or “Do not be afraid.”

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁶ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

map For location see JP4 A1.

NET Notes: Act 23:12

¹ tn Grk “when it was day.”

² tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

³ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

⁴ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

⁵ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

NET Notes: Act 23:13

¹ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

NET Notes: Act 23:14

¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

² tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

³ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

⁴ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

⁵ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

NET Notes: Act 23:15

¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

³ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

⁴ tn Grk “determine the things about him.”

⁵ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

⁶ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

⁷ tn The words “this place” are not in the Greek text, but are implied.

NET Notes: Act 23:16

¹ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

² tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

NET Notes: Act 23:17

¹ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

² sn See the note on the word centurion in 10:1.

³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

NET Notes: Act 23:18

¹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

³ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

NET Notes: Act 23:19

¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

² tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.

NET Notes: Act 23:20

¹ tn Grk “He said.”

² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

NET Notes: Act 23:21

¹ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

² tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

³ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

⁴ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

⁵ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

⁶ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

⁷ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”

NET Notes: Act 23:22

¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

² tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

³ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.

NET Notes: Act 23:23

¹ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

² tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

³ sn See the note on the word centurion in 10:1.

⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tn Or “cavalrymen.”

⁶ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

⁷ tn Grk “from.”

⁸ tn Grk “from the third hour of the night.”

NET Notes: Act 23:24

¹ tn Grk “provide mounts to put Paul on.”

sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

² sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

³ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

NET Notes: Act 23:25

¹ tn Grk “writing.” Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying “he” (referring to the commanding officer, Claudius Lysias) as subject. The participle γράψας (grayas) has been translated as a finite verb due to requirements of contemporary English style.

² tn Grk “having this form,” “having this content.” L&N 33.48 has “γράψσς ἐπιστολὴν ἔχουσαν τὸν τύπον τοῦτον ‘then he wrote a letter that went like this’ Ac 23:25. It is also possible to understand ἐπιστολή in Ac 23:25 not as a content or message, but as an object (see 6.63).”

NET Notes: Act 23:26

¹ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

² sn Governor Felix. See the note on Felix in v. 24.

NET Notes: Act 23:27

¹ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

² tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

³ tn Or “approached.”

⁴ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

⁵ tn In Greek this is a present tense retained in indirect discourse.

⁶ tn The word “citizen” is supplied here for emphasis and clarity.

sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

NET Notes: Act 23:28

¹ tn Or “determine.”

² tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

³ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

NET Notes: Act 23:29

¹ tn Grk “whom I found.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been changed to a personal pronoun (“he”) and a new sentence begun in the translation at this point.

² tn BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19. – In 23:29, since περί had already been used, the subj. of the discussion is added in the gen. ζ. τοῦ νόμου αὐτῶν.”

sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

³ tn Grk “but having no charge worthy of death or imprisonment.” BDAG 273-74 s.v. ἔγκλημα 1 has “legal t.t.…ἔ. ἄξιον θανάτου ἢ δεσμῶν a charge deserving death or imprisonment 23:29.”

sn Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.

NET Notes: Act 23:30

¹ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

² tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

³ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

NET Notes: Act 23:31

¹ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

² tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

³ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

NET Notes: Act 23:32

¹ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

² tn Or “cavalrymen.”

³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

NET Notes: Act 23:33

¹ tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.

³ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

NET Notes: Act 23:34

¹ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

² tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

³ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

⁴ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

⁵ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

⁶ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

⁷ sn Cilicia was a province in northeastern Asia Minor.

NET Notes: Act 23:35

¹ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

² tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

⁴ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

Geneva Bible: Act 23:1

And ^{( 1 )} Paul, earnestly beholding the council, said, Men [and] brethren, I have lived in all good conscience before God until this day.

^{( 1 )} Paul, against the false accusations of his enemies, displays a clear conscience, for proof of which he repeats the whole course of his life.

Geneva Bible: Act 23:2

^{( 2 )} And the high priest Ananias commanded them that stood by him to smite him on the mouth.

^{( 2 )} Hypocrites are forced at length to betray themselves by their violence.

Geneva Bible: Act 23:3

^{( 3 )} Then said Paul unto him, God shall smite thee, [thou] ^{( b )} whited wall: for sittest thou to judge me after the law, and commandest me to be smitten ^{( c )} contrary to the law?

^{( 3 )} It is lawful for us to complain of injuries, and to summon the wicked to the judgment seat of God, but yet we must do it without hatred, and with a quiet and peaceable mind.

^{( b )} This is a vehement and severe speech, but yet not reproachful: for the godly may speak severely, and yet be void of the bitter affection of a severe and angry mind.

^{( c )} For the Law commands the judge to hear the person that is accused patiently, and to pronounce the sentence judiciously.

Geneva Bible: Act 23:5

^{( 4 )} Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.

^{( 4 )} We must willingly and from the heart give honour to magistrates, although they are tyrants.

Geneva Bible: Act 23:6

^{( 5 )} But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men [and] brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.

^{( 5 )} We may sometimes lawfully set the wicked against themselves, so that they stop assaulting us, in order that the truth is not hindered.

Geneva Bible: Act 23:7

^{( 6 )} And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.

^{( 6 )} The agreement between the wicked is weak, even though they conspire together to oppress the truth.

Geneva Bible: Act 23:8

^{( 7 )} For the Sadducees say that there is no resurrection, neither ^{( d )} angel, nor spirit: but the Pharisees confess both.

^{( 7 )} It is an old heresy of the Sadducees to deny the existence of angels and souls, and in addition the resurrection of the dead.

^{( d )} Things that exist without a body.

Geneva Bible: Act 23:9

^{( 8 )} And there arose a great cry: and the ^{( e )} scribes [that were] of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.

^{( 8 )} The Lord, when it pleases him, finds defenders of his cause, even amongst his enemies.

^{( e )} The scribe's office was a public office, and the name of the Pharisees was the name of a sect.

Geneva Bible: Act 23:10

^{( 9 )} And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring [him] into the castle.

^{( 9 )} God will not forsake his own, even to the very end.

Geneva Bible: Act 23:12

^{( 10 )} And when it was day, certain of the Jews banded together, and bound themselves ^{( f )} under a curse, saying that they would neither eat nor drink till they had killed Paul.

^{( 10 )} Those who are carried away with a foolish zeal think that they may lie and murder, and do whatever mischief they wish.

^{( f )} Cursing and prohibiting themselves, they promised.

Geneva Bible: Act 23:15

Now therefore ye with the ^{( g )} council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.

^{( g )} You and the senate ask that the same thing should be done, so that the tribune will not think that it was demanded of him because of an individual's private interests.

Geneva Bible: Act 23:17

^{( 11 )} Then Paul called one of the centurions unto [him], and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.

^{( 11 )} The wisdom of the Spirit must be joined with simplicity.

Geneva Bible: Act 23:22

^{( 12 )} So the chief captain [then] let the young man depart, and charged [him, See thou] tell no man that thou hast shewed these things to me.

^{( 12 )} There is no counsel against the Lord and his servants.

Geneva Bible: Act 23:26

^{( 13 )} Claudius Lysias unto the most excellent governor Felix [sendeth] greeting.

^{( 13 )} Lysias is suddenly made by the Lord to be Paul's protector.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Act 23:11 - A Libation To Jehovah

Christ's Witnesses

And the night following the Lord stood by him, and said, Be of good cheer, Paul for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome.'--Acts 23:11.

IT had long been Paul's ambition to' preach the Gospel to you that are at Rome also.' His settled policy, as shown by this Book of the Acts, was to fly at the head, to attack the great centres of population. We trace him from Antioch to Philippi, Thessalonica, Athens, Corinth, Ephesus; and of course Rome was the goal, where a blow struck at the heart might reverberate through the empire. So he had planned for it, and prayed about it, and thought about it, and spoken about it. But his wish was accomplished, as our prayers and purposes so often are, in a manner very strange to him. A popular riot in Jerusalem, a half-friendly arrest by the contemptuous impartiality of a Roman officer, a final rejection by the Sanhedrim, a prison in Caesarea, an appeal to Caesar, a weary voyage, a shipwreck: this was the chain of circumstances which fulfilled his desire, and brought him to the imperial city.

My text comes at the crisis of his fate. He has just been rejected by his people, and for the moment is in safety in the castle under the charge of the Roman garrison. One can fancy how, as he lay there in the barrack that night, he felt that he had come to a turning-point; and the thoughts were busy in his mind, Is this for life or for death? Am I to do any more work for Christ, or am I silenced for ever?' --And the Lord stood by him and said, Be of good cheer, Paul!' The divine message assured him that he should live; it testified of Christ's approbation of his past, and promised him that, in recompense for that past, he should have wider work to do. So he passed to the unknown future quietly; and went on his way with the Master by his side.

Now, dear friends, it seems to me that in these great words there lie lessons applying to all Christian people as truly, though in different fashion, as they did to the Apostle, and having an especial bearing on that great enterprise of Christian missions, with which I would connect them in this sermon. I desire, then, to draw out the lessons which seem to me to lie under the surface of this great promise.

I. To Live Ought To Be, For A Christian, To Witness.

The promise in form is a promise of continued testimony-bearing; in its substance, one might say, it is a promise of continued life. Paul is cheered, not by being told that the wrath of the enemy will launch itself at his head in vain, and that he will bear a charmed life through it all, but by being told that there is work for him to do yet. That is the shape in which the promise of life is held out to him. So it always ought to be; a Christian man's life ought to be one continuous witnessing for that Lord Christ who stood by the Apostle in the castle at Jerusalem.

Let me just urge this upon you for a few moments. It seems to me that to raise up witnesses for Himself is, in one aspect, the very purpose of all Christ's work. You and I, dear brethren, if we have any living hold of that Lord, have received Him into our hearts, not only in order that for ourselves we may rejoice in Him, but in order that, for ourselves rejoicing in Him, we may show forth the virtues of Him who hath called us out of darkness into His marvellous light.' There is no creature so great as that be is not regarded as a means to a further end; and there is no creature so small but that he has the right to claim happiness and blessing from the Hand that made him. Jesus Christ has drawn us to Himself, that we may know the sweetness of His presence, the cleansing of His blood, the stirring and impulse of His indwelling life in us for our own joy and our own completion, but also that we may be His witnesses and weapons, according to that great word: This people have I formed for Myself. They shall shew forth My praise.'

God has shined into our hearts in order that we may give,' reflecting the beams that fall upon them, the light of the knowledge of the glory of God, in the face of Jesus Christ.' Brother and sister, if you have the Christian life in your souls, one purpose of your possessing it is that you may bear witness for Him.

Again, such witness-bearing is the result of all true, deep, Christian life. All life longs to manifest itself in action. Every conviction that a man has seeks for utterance; especially so do the beliefs that go deepest and touch the moral and spiritual nature and relationships of a man. He that perceives them is thereby impelled to desire to utter them. There can be no real, deep possession of that great truth of the Gospel which we profess to be the foundation of our personal lives, unless we have felt the impulse to spread the name and to declare the sweetness of the Lord. The very same impulse that makes the loving heart carve the beloved name on the smooth rind of the tree makes it sweet to one who is in real touch and living fellowship with Jesus Christ to speak about Him. O brother! there is a very sharp test for us. I know that there are hundreds of professing Christians--decent, respectable sort of people, with a tepid, average amount of Christian faith and principle in them--who never felt that overmastering desire, I must let this thing out through my lips.' Why? Why do they not feel it? Because their own possession of Christ is so superficial and partial. Jeremiah's experience will be repeated where there is vigorous Christian life: Thy word shut up in my bones was like a fire '--that burned itself through all the mass that was laid upon it, and ate its way victoriously into the light--and I was weary with forbearing, and I could not stay.' Christian men and women, do you know anything of that o'er-mastering impulse? If you do not, look to the depth and reality of your Christian profession.

Again, this witnessing is the condition of all strong life. If you keep nipping the buds off a plant you will kill it. If you never say a word to a human soul about your Christianity, your Christianity will tend to evaporate. Action confirms and strengthens convictions; speech deepens conviction; and although it is possible for any one--and some of us ministers are in great danger of making the possibility a reality--to talk away his religion, for one of us who loses it by speaking too much about it, there are twenty that damage it by speaking too little. Shut it up, and it will be like some wild creature put into a cellar, fast locked and unventilated; when you open the door it will be dead. Shut it up, as so many of our average Christian professors and members of our congregations and churches do, and when you come to take it out, it will be like some volatile perfume that has been put into a vial and locked away in a drawer and forgotten; there will be nothing left but an empty bottle, and a rotten cork. Speak your faith if you would have your faith strengthened. Muzzle it, and you go a long way to kill it. You are witnesses, and you cannot blink the obligation nor shirk the duties without damaging that in yourselves to which you are to witness.

Further, this task of witnessing for Christ can be done by all kinds of life. I do not need to dwell upon the distinction between the two great methods which open themselves out before every one of us. They do so; for direct work in speaking the name of Jesus Christ is possible for every Christian, whoever he or she is, however weak, ignorant, uninfluential, with howsoever narrow a circle. There is always somebody that God means to be the audience of His servant whenever that servant speaks of Christ. Do you not know that there are people in this world, as wives, children, parents, friends of different sorts, who would listen to you more readily than they would listen to any one else speaking about Jesus Christ? Friend, have you utilised these relationships in the interests of that great Name, and in the highest interests of the persons that sustain them to you, and of yourselves who sustain these to them?

And then there is indirect work that we can all do in various ways. I do not mean only by giving money, though of course that is important, but I mean all the manifold ways in which Christian people can show their sympathy with, and their interest in, the various forms in which adventurous, chivalrous, enterprising Christian benevolence expresses itself. It was an old law in Israel that as his part was that went down into the battle, so should his part be that tarried by the stuff.' When victory was won and the spoil came to be shared, the men who had stopped behind and looked after the base of operations and kept open the communications received the same portion as the man that, in the front rank of the battle, had rushed upon the spears of the Amalekites. Why? Because from the same motive they had been co-operant to the same great end. The Master has taken up that very thought, and has applied it in relation to the indirect work of His people, when He says, He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.' The motive is the same; therefore the essential character of the act is the same; therefore the recompense is identical. You can witness for Christ directly, if you can say--and you can all say if you like--We have found the Messias,' and you can witness for Christ by casting yourselves earnestly into sympathy with and, so far as possible, help to the work that your brethren are doing. Dear friends, I beseech you to remember that we are all of us, if we are His followers, bound in our humble measure and degree, and with a reverent apprehension of the gulf between us and Him, still to take up His words and say, To this end was I born, and for this cause came I into the world, that I might bear witness to the truth.'

II. Secular Events Are Ordered With A View To This Witnessing.

There is a second thought that I would suggest from these words, and that is that secular events are ordered with a view to this witnessing.

Take the case before us. Here are two independent and hostile powers; on the one hand the bigoted Jewish Sanhedrim, hating the Roman yoke; and on the other hand the haughty and cruel pressure of that yoke on a recalcitrant and reluctant people: and these two internecine enemies are working on their own lines, each very willing to thwart the other, Mechanicians talk of the composition of forces,' by which two pressures acting at right angles to each other on a given object, impart to it a diagonal motion. The Sanhedrim on the one side, representing Judaism, and the captain of the castle on the other, representing the Roman power, work into each other's hands, although neither of them knows it; and work out the fulfilment of a purpose that is hidden from them both.

No doubt it would be a miserably inadequate account of things to say that the Roman Empire came into existence for the sake of propagating Christianity. No doubt it is always dangerous to account for any phenomenon by the ends which, to our apprehension, it serves. But at the same time the study of the purposes which a given thing, being in existence, serves, and the study of the forces which brought it into existence, ought to be combined, and when combined, they present a double reason for adoring that great Providence which makes the wrath of men to praise' it, and uses for moral and spiritual ends the creatures that exist, the events that emerge, and even the godless doings of godless men.

So here we have a standing example of the way in which, like silk-worms that are spinning threads for a web that they have no notion of, the deeds of men that think not so are yet grasped and twined together by Jesus Christ, the Lord of providence, so as to bring about the realisation of His great purposes. And that is always so, more or less clearly.

For instance, if we wish to understand our own lives, do not let us dwell upon the superfinalities of joy or sorrow, gain or loss, but let us get down to the depth, and see that all these externals have two great purposes in view--first, that we may be made like our Lord, as the Scripture itself says, That we may be partakers of His holiness,' and then that we may bear our testimony to His grace and love. Oh, if we would only look at life from that point of view, we should be brought to a stand less often at what we choose to call the mysteries of providence! Not enjoyment, not sorrow, but our perfecting in godliness and of the increase of our power and opportunities to bear witness to Him, are the intention of all that befalls us.

I need not speak about how this same principle must be applied, by every man who believes in a divine providence, to the wider events of the world's history. I need not dwell upon that, nor will your time allow me to do it, but one word I should like to say, and that is that surely the two facts that we, as Christians, possess, as we believe, the pure faith, and that we, as Englishmen, are members of a community whose influence is world-wide, do not come together for nothing, or only that some of you might make fortunes out of the East Indian and China trade, but in order that all we English Christians might feel that, our speaking as we do the language which is destined, as it would appear, to run round the whole world, and our having, as we have, the faith which we believe brings salvation to every man of every race and tongue who accepts it, and our having this responsible necessary contact with the heathen races, lay upon us English Christians obligations the pressure and solemnity of which we have yet failed to appreciate.

Paul was immortal till his work was done. Be of good cheer, Paul; thou must bear witness at Rome.' And so, for ourselves and for the Gospel that we profess, the same divine Providence which orders events so that His servants may have the opportunities of witnessing to it, will take care that it shall not perish--notwithstanding all the premature jubilation of anti-Christian literature and thought in this day--until it has done its work. We need have no fear for ourselves, for though our blind eyes often fail to see, and our bleeding hearts often fail to accept, the conviction that there are no unfinished lives for His servants, yet we may be sure that He will watch over each of His children till they have finished the work that He gives them to do. And we may be sure, in regard to His great Gospel, that nothing can sink the ship that carries Christ and His fortunes. Be of good cheer.., thou hast borne witness., O thou must bear witness.'

III. Faithful Witnessing Is Rewarded By Further Witnessing.

Lastly, we have here another principle, namely that faithful witnessing is rewarded by further witnessing.

Thou hast, in Jerusalem,' the little city perched upon its crag; Thou must, in Rome,' the great capital seated on its seven hills. The reward for work is more work. Jesus Christ did not say to the Apostle, though he was wearied with that which came upon him daily, the care of all the churches,' Thou hast borne witness, and now come apart and rest'; but He said to him,' Thou hast filled the smaller sphere; for recompense I put thee into a larger.'

That is the law for life and everywhere, the tools to the hand that can use them. The man that can do a thing gets it to do in too large a measure, as he sometimes thinks; but he gets it, and it is all right that he should. To him that hath shall be given.' And it is the law for heaven. Thou hast borne witness down on the little dark earth; come up higher and witness for Me here, amid the blaze.'

It is the law for this Christian work of ours. If you have shone faithfully in your little corner,' as the child's hymn says, you will be taken out and set upon the lamp-stand, that you may give light to all that are in the house.' And it is the law for this great enterprise of Christian missions, as we all know. We are overwhelmed with our success. Doors are opening around us on every side. There is no limit to the work that English Churches can do, except their inclination to do it. But the opportunities open to us require a far deeper consecration and a far closer dwelling beside our Master than we have ever realised. We are half asleep yet; we do not know our resources in men, in money, in activity, in prayer.

Surely there can be no sadder sign of decadence and no surer precursor of extinction than to fall beneath the demands of our day; to have doors opening at which we are too lazy or selfish to go in; to be so sound asleep that we never hear the man of Macedonia when he stands by us and cries, Come over and help us! We are members of a Church that God has appointed to be His witnesses to the ends of the earth. We are citizens of a nation whose influence is ubiquitous and felt in every land. By both characters, God summons us to tasks which will tax all our resources worthily to do. We inherit a work from our fathers which God has shown that He owns by giving us these golden opportunities. He summons us: Lengthen thy cords and strengthen thy stakes. Come out of Jerusalem; come into Rome.' Shall we respond? God give us grace to fill the sphere in which He has set us, till He lifts us to the wider one, where the faithfulness of the steward is exchanged for the authority of the ruler, and the toil of the servant for the joy of the Lord!

Maclaren: Act 23:12-22 - A Libation To Jehovah

A Plot Detected

And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. 13. And they were more than forty which had made this conspiracy. 14. And they came to the chief priests and elders, and said, We .have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15. Now therefore ye with the council signify to the chief captain that he bring him down unto you to-morrow, as though ye would inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him. 16. And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. 17. Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. 18. So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. 19. Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me? 20. And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to-morrow into the council, as though they would enquire somewhat of him more perfectly. 21. But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. 22. So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.'--Acts 23:12-22.

I. The Wicked Plotteth Against The Just.

The Lord will laugh at him. The Psalmist's experience and his faith were both repeated in Paul's case. His speech before the Council had set Pharisees and Sadducees squabbling, and the former had swallowed his Christianity for the sake of his being a Pharisee and the son of a Pharisee.' Probably, therefore, the hatchers of this plot were Sadducees, who hated Pharisees even more than they did Christians. The Apostle himself was afterwards not quite sure that his skilful throwing of the apple of discord between the two parties was right (Acts 24:21), and apparently it was the direct occasion of the conspiracy. A Christian man's defence of himself and his faith gains nothing by clever tactics. It is very doubtful whether what Paul spoke in that hour' was taught him by the Spirit.

The corruption of the best is the worst.' There is a close and strange alliance between formal religion and murderous hatred and vulpine craft, as the history of ecclesiastical persecution shows; and though we have done with fire and faggot now, the same evil passions and tempers do still in modified form lie very near to a Christianity which has lost its inward union with Jesus and lives on surface adherence to forms. In that sense too the letter killeth.' We lift up our hands in horror at these fierce fanatics, ready to kill' Paul, because he believed in resurrection, angel, and spirit. We need to guard ourselves lest something of their temper should be in us. There is a devilish ingenuity about the details of the plot, and a truly Oriental mixture of murderous passion and calculating craft. The serpent's wisdom and his poison fangs are both apparent. The forty conspirators must have been' ready,' not only to kill Paul, but to die in the attempt, for the distance from the castle to the council-chamber was short, and the detachment of legionaries escorting the prisoner would have to be reckoned with.

The pretext of desiring to inquire more fully into Paul's opinions derived speciousness from his ambiguous declaration, which had set the Council by the ears and had stopped his examination. Luke does not tell us what the Council said to the conspirators, but we learn from what Paul's nephew says in Acts 23:20 that it agreed to ask thee to bring down Paul.' So once more the tail drove on the head, and the Council became the tool of fierce zealots. No doubt most of its members would have shrunk from themselves killing Paul, but they did not shrink from having a hand in his death. They were most religious and respectable men, and probably soothed their consciences with thinking that, after all, the responsibility was on the shoulders of the forty conspirators. How men can cheat themselves for a while as to the criminality of indirectly contributing to criminal acts, and how rudely the thin veil will be twitched aside one day!

II. The Abrupt Introduction Of Paul's Nephew Into The Story Piques Curiosity.

The abrupt introduction of Paul's nephew into the story piques curiosity, but we cannot say more about him than is told us here. We do not know whether he was moved by being a fellow-believer in Jesus, or simply by kindred and natural affection. Possibly he was, as his uncle had been, a student under some distinguished Rabbi. At all events, he must have had access to official circles to have come on the track of the plot, which would, of course, be covered up as much as possible. The rendering in the margin of the Revised Version gives a possible explanation of his knowledge of it by suggesting that he had come in upon them'; that is, upon the Council in their deliberations. But probably the rendering preferred in the text is preferable, and we are left to conjecture his source of information, as almost everything else about him. But it is more profitable to note how God works out His purposes and delivers His servants by natural' means, which yet are as truly divine working as was the sending of the angel to smite off Peter's chains, or the earthquake at Philippi.

This lad was probably not an inhabitant of Jerusalem, and that he should have been there then, and come into possession of the carefully guarded secret, was more than a fortunate coincidence. It was divinely ordered, and God's finger is as evident in the concatenation of co-operating natural events as in any miracle.' To co-ordinate these so that they concur to bring about the fulfilment of His will may be a less conspicuous, but is not a less veritable, token of a sovereign Will at work in the world than any miracle is. And in this case how wonderfully separate factors, who think themselves quite independent, are all handled like pawns on a chessboard by Him who makes the wrath of man to praise Him, and girds Himself with the remainder thereof!' Little did the fiery zealots who were eager to plunge their daggers into Paul's heart, or the lad who hastened to tell him the secret he had discovered, or the Roman officer who equally hastened to get rid of his troublesome prisoner, dream that they were all partners in bringing about one God-determined result--the fulfilment of the promise that had calmed Paul in the preceding night: So must thou bear witness also at Rome.'

III. This New Peril Did Not Break His Peace.

Paul had been quieted after his exciting day by the vision which brought that promise, and this new peril did not break his peace. With characteristic clear-sightedness he saw the right thing to do in the circumstances, and with characteristic promptitude he did it at once. Luke wastes no words in telling of the Apostle's emotions when this formidable danger was sprung on him, and the very reticence deepens the impression of Paul's equanimity and practical wisdom. A man who had had such a vision last night might well possess his soul in patience, even though such a plot was laid bare this morning; and each servant of Jesus may be as well assured, as was Paul the prisoner, that the Lord shall keep him from all evil,' and that if his life is' witness' it will not end till his witness is complete. Our faith should work in us calmness of spirit, clearness of perception of the right thing to do, swift seizing of opportunities. Paul trusted Jesus' word that he should be safe, whatever dangers threatened, but that trust stimulated his own efforts to provide for his safety.

IV. The Captain Had Been Impressed By Paul's Personal Magnetism.

The behaviour of the captain is noteworthy, as showing that he had been impressed by Paul's personal magnetism, and that he had in him a strain of courtesy and kindliness. He takes the lad by the hand to encourage him, and he leads him aside that he may speak freely, and thereby shows that he trusted him. No doubt the youth would be somewhat flustered at being brought into the formidable presence and by the weight of his tidings, and the great man's gentleness would be a cordial. A superior's condescension is a wonderful lip-opener. We all have some people who look up to us, and to whom small kindlinesses from us are precious. We do not render to all their dues,' unless we give gracious courtesy to those beneath, as well as honour' to those above, us. But the captain could clothe himself too with official reserve and keep up the dignity of his office. He preserved an impenetrable silence as to his intentions, and simply sealed the young man's lips from tattling about the plot or the interview with him. Promptly he acted, without waiting for the Council's application to him. At once he prepared to despatch Paul to Caesarea, glad enough, no doubt, to wash his hands of so troublesome a charge. Thus he too was a cog in the wheel, an instrument to fulfil the promise made in vision, God's servant though he knew it not.

MHCC: Act 23:1-5

See here the character of an honest man. He sets God before him, and lives as in his sight. He makes conscience of what he says and does, and, according to the best of his knowledge, he keeps from whatever is evil, and cleaves to what is good. He is conscientious in all his words and conduct. Those who thus live before God, may, like Paul, have confidence both toward God and man. Though the answer of Paul contained a just rebuke and prediction, he seems to have been too angry at the treatment he received in uttering them. Great men may be told of their faults, and public complaints may be made in a proper manner; but the law of God requires respect for those in authority.

MHCC: Act 23:6-11

The Pharisees were correct in the faith of the Jewish church. The Sadducees were no friends to the Scripture or Divine revelation; they denied a future state; they had neither hope of eternal happiness, nor dread of eternal misery. When called in question for his being a Christian, Paul might truly say he was called in question for the hope of the resurrection of the dead. It was justifiable in him, by this profession of his opinion on that disputed point, to draw off the Pharisees from persecuting him, and to lead them to protect him from this unlawful violence. How easily can God defend his own cause! Though the Jews seemed to be perfectly agreed in their conspiracy against religion, yet they were influenced by very different motives. There is no true friendship among the wicked, and in a moment, and with the utmost ease, God can turn their union into open enmity. Divine consolations stood Paul in the most stead; the chief captain rescued him out of the hands of cruel men, but the event he could not tell. Whoever is against us, we need not fear, if the Lord stand by us. It is the will of Christ, that his servants who are faithful, should be always cheerful. He might think he should never see Rome; but God tells him, even in that he should be gratified, since he desired to go there only for the honour of Christ, and to do good.

MHCC: Act 23:12-24

False religious principles, adopted by carnal men, urge on to such wickedness, as human nature would hardly be supposed capable of. Yet the Lord readily disappoints the best concerted schemes of iniquity. Paul knew that the Divine providence acts by reasonable and prudent means; and that, if he neglected to use the means in his power, he could not expect God's providence to work on his behalf. He who will not help himself according to his means and power, has neither reason nor revelation to assure him that he shall receive help from God. Believing in the Lord, we and ours shall be kept from every evil work, and kept to his kingdom. Heavenly Father, give us by thy Holy Spirit, for Christ's sake, this precious faith.

MHCC: Act 23:25-35

God has instruments for every work. The natural abilities and moral virtues of the heathens often have been employed to protect his persecuted servants. Even the men of the world can discern between the conscientious conduct of upright believers, and the zeal of false professors, though they disregard or understand not their doctrinal principles. All hearts are in God's hand, and those are blessed who put their trust in him, and commit their ways unto him.

Matthew Henry: Act 23:1-5

Perhaps when Paul was brought, as he often was ( corpus cum causa - the person and the cause together ), before heathen magistrates and councils, where he and his cause were slighted, because not at all understood, he thought, if he were brought before the sanhedrim at Jerusalem, he should be able to deal with them to some good purpose, and yet we do not find that he works at all upon them. Here we have,

I. Paul's protestation of his own integrity. Whether the chief priest put any question to him, or the chief captain made any representation of his case to the court, we are not told; but Paul appeared here,

1. With a good courage. He was not at all put out of countenance upon his being brought before such an august assembly, for which in his youth he had conceived such a veneration; nor did he fear their calling him to an account about the letters they gave him to Damascus, to persecute the Christians there, though (for aught we know) this was the first time he had ever seem them since; but he earnestly beheld the council. When Stephen was brought before them, they thought to have faced him down, but could not, such was his holy confidence; they looked stedfastly on him, and his face was as that of an angel, Act 6:15. Now that Paul was brought before them he thought to have faced them down, but could not, such was their wicked impudence. However, now was fulfilled in him what God promised to Ezekiel (Eze 3:8, Eze 3:9): I have made thy face strong against their faces; fear them not, neither be dismayed at their looks.

2. With a good conscience, and that gave him a good courage.

- Hic murus aheneus esto,

Nil conscire sibi -

Be this thy brazen bulwark of defence,

Still to preserve thy conscious innocence.

He said, " Men and brethren, I have lived in all good conscience before God unto this day. However I may be reproached, my heart does not reproach me, but witnesses for me."(1.) He had always been a man inclined to religion; he never was a man that lived at large, but always put a difference between moral good and evil; even in his unregenerate state, he was, as touching the righteousness that was in the law, blameless. He was no unthinking man, who never considered what he did, no designing man, who cared not what he did, so he could but compass his own ends. (2.) Even when he persecuted the church of God, he thought he ought to do it, and that he did God service in it. Though his conscience was misinformed, yet he acted according to the dictates of it. See Act 26:9. (3.) He seems rather to speak of the time since his conversion, since he left the service of the high priest, and fell under their displeasure for so doing; he does not say, From my beginning until this day; but, "All the time in which you have looked upon me as a deserter, an apostate, and an enemy to your church, even to this day, I have lived in all good conscience before God; whatever you may think of me, I have in every thing approved myself to God, and lived honestly,"Heb 13:18. He had aimed at nothing but to please God and do his duty, in those things for which they were so incensed against him; in all he had done towards the setting up of the kingdom of Christ, and the setting of it up among the Gentiles, he had acted conscientiously. See here the character of an honest man. [1.] He sets God before him, and lives as in his sight, and under his eyes, and with an eye to him. Walk before me, and be thou upright. [2.] He makes conscience of what he says and does, and, though he may be under some mistakes, yet, according to the best of his knowledge, he abstains from that which is evil and cleaves to that which is good. [3.] He is universally conscientious; and those that are not so are not at all truly conscientious; is so in all manner of conversation: "I have lived in all good conscience; have had my whole conversation under the direction and dominion of conscience."[4.] He continues so, and perseveres in it: "I have lived so until this day. "Whatever changes pass over him, he is still the same, strictly conscientious. And those who thus live in all good conscience before God may, like Paul here, lift up their face without spot; and, if their hearts condemn them not, may have confidence both towards God and man, as Job had when he still held fast his integrity, and Paul himself, whose rejoicing was this, the testimony of his conscience.

II. The outrage of which Ananias the high priest was guilty: he commanded those that stood by, the beadles that attended the court, to smite him on the mouth (Act 23:2), to give him a dash on the teeth, either with a hand or with a rod. Our Lord Jesus was thus despitefully used in this court, by one of the servants (Joh 18:22), as was foretold, Mic 5:1, They shall smite the Judge of Israel upon the cheek. But here was an order of court for the doing of it, and, it is likely, it was done. 1. The high priest was highly offended at Paul; some think, because he looked so boldly and earnestly at the council, as if he would face them down; others because he did not address himself particularly to him as president, with some title of honour and respect, but spoke freely and familiarly to them all, as men and brethren. His protestation of his integrity was provocation enough to one who was resolved to run him down and make him odious. When he could charge him with no crime, he thought it was crime enough that he asserted his own innocency. 2. In his rage he ordered him to be smitten, so to put disgrace upon him, and to be smitten on the mouth, as having offended with his lips, and in token of his enjoining him silence. This brutish and barbarous method he had recourse to when he could not answer the wisdom and spirit wherewith he spoke. Thus Zedekiah smote Micaiah (1Ki 22:24), and Pashur smote Jeremiah (Jer 20:2), when they spoke in the name of the Lord. If therefore we see such indignities done to good men, nay, if they be done to us for well doing and well saying, we must not think it strange; Christ will give those the kisses of his mouth (Son 1:2) who for his sake receive blows on the mouth. And though it may be expected that, as Solomon says, every man should kiss his lips that giveth a right answer (Pro 24:26), yet we often see the contrary.

III. The denunciation of the wrath of God against the high priest for this wickedness in the place of judgment (Ecc 3:16): it agrees with what follows there, Act 23:17, with which Solomon comforted himself ( I said in my heart, God shall judge the righteous and the wicked ) : God shall smite thee, thou whited wall, Act 23:3. Paul did not speak this in any sinful heat or passion, but in a holy zeal against the high priest's abuse of his power, and with something of a prophetic spirit, not at all with a spirit of revenge. 1. He gives him his due character: Thou whited wall; that is, thou hypocrite - a mud-wall, trash and dirt and rubbish underneath, but plastered over, or white-washed. It is the same comparison in effect with that of Christ, when he compares the Pharisees to whited sepulchres, Mat 23:27. Those that daubed with untempered mortar failed not to daub themselves over with something that made them look not only clean, but gay. 2. He reads him his just doom: " God shall smite thee, shall bring upon thee his sore judgments, especially spiritual judgments."Grotius thinks this was fulfilled soon after, in his removal from the office of the high priest, either by death or deprivation, for he finds another in that office a little while after this; probably he was smitten by some sudden stroke of divine vengeance. Jeroboam's hand was withered when it was stretched out against a prophet. 3. He assigns a good reason for that doom: "For sittest thou there as president in the supreme judicature of the church, pretending to judge me after the law, to convict and condemn me by the law, and yet commandest me to be smitten before any crime is proved upon me, which is contrary to the law? "No man must be beaten unless he be worthy to be beaten, Deu 25:2. It is against all law, human and divine, natural and positive, to hinder a man from making his defense, and to condemn him unheard. When Paul was beaten by the rabble, he could say, Father, forgive them, they know not what they do; but it is inexcusable in a high priest that is appointed to judge according to the law.

IV. The offence which was taken at this bold word of Paul's (Act 23:4): Those that stood by said, Revilest thou God's high priest? It is a probable conjecture that those who blamed Paul for what he said were believing Jews, who were zealous for the law, and consequently for the honour of the high priest, and therefore took it ill that Paul should thus reflect upon him, and checked him for it. See here then, 1. What a hard game Paul had to play, when his enemies were abusive to him, and his friends were so far from standing by him, and appearing for him, that they were ready to find fault with his management. 2. How apt even the disciples of Christ themselves are to overvalue outward pomp and power. As because the temple had been God's temple, and a magnificent structure, there were those who followed Christ that could not bear to have any thing said that threatened the destruction of it; so because the high priest had been God's high priest, and was a man that made a figure, though he was an inveterate enemy to Christianity, yet these were disgusted at Paul for giving him his due.

V. The excuse that Paul made for what he had said, because he found it was a stumbling-block to his weak brethren, and might prejudice them against him in other things. These Jewish Christians, though weak, yet were brethren, so he calls them here, and, in consideration of that, is almost ready to recall his words; for who is offended, saith he, and I burn not? 2Co 11:29. His fixed resolution was rather to abridge himself in the use of his Christian liberty than give offence to a weak brother; rather than do this, he will eat no flesh while the world stands, 1Co 8:13. And so here though he had taken the liberty to tell the high priest his own, yet, when he found it gave offence, he cried Peccavi - I have done wrong. He wished he had not done it; and though he did not beg the high priest's pardon, nor excuse it to him, yet he begs their pardon who took offence at it, because this was not a time to inform them better, nor to say what he could say to justify himself. 1. He excuses it with this, that he did not consider when he said it to whom he spoke (Act 23:5): I wist not, brethren, that he was the high priest - ouk ēdein . "I did not just then think of the dignity of his place, or else I would have spoken more respectfully to him."I see not how we can with any probability think that Paul did not know him to be the high priest, for Paul had been seven days in the temple at the time of the feast, where he could not miss of seeing the high priest; and his telling him that he sat to judge him after the law shows that he knew who he was; but, says he, I did not consider it. Dr. Whitby puts this sense upon it, that the prophetic impulse that was upon him, and inwardly moved him to say what he did, did not permit him to notice that it was the high priest, lest this law might have restrained him from complying with that impulse; but the Jews acknowledged that prophets might use a liberty in speaking of rulers which others might not, as Isa 1:10, Isa 1:23. Or (as he quotes the sense of Grotius and Lightfoot) Paul does not go about to excuse what he had said in the least, but rather to justify it; "I own that God's high priest is not to be reviled, but I do not own this Ananias to be high priest. He is a usurper; he came to the office by bribery and corruption, and the Jewish rabbin say that he who does so is neither a judge nor to be honoured as such."Yet, 2. He takes care that what he had said should not be drawn into a precedent, to the weakening of the obligation of that law in the least: For it is written, and it remains a law in full force, Thou shalt not speak evil of the ruler of thy people. It is for the public good that the honour of magistracy should be supported, and not suffer for the miscarriages of those who are entrusted with it, and therefore that decorum be observed in speaking both of and to princes and judges. Even in Job's time it was not thought fit to say to a king, Thou art wicked, or to princes, You are ungodly, Job 34:18. Even when we do well, and suffer for it, we must take it patiently, 1Pe 2:20. Not as if great men may not hear of their faults, and public grievances be complained of by proper persons and in a decent manner, but there must be a particular tenderness for the honour and reputation of those in authority more than of other people, because the law of God requires a particular reverence to be paid to them, as God's vicegerents; and it is of dangerous consequence to have those any way countenanced who despise dominions, and speak evil of dignities, Jud 1:8. Curse not the king, no not in thy thought, Ecc 10:20.

Matthew Henry: Act 23:6-11

Many are the troubles of the righteous, but some way or other the Lord delivereth them out of them all. Paul owned he had experienced the truth of this in the persecutions he had undergone among the Gentiles (see 2Ti 3:11): Out of them all the Lord delivered me. And now he finds that he who has delivered does and will deliver. He that delivered him in the foregoing chapter from the tumult of the people here delivers him from that of the elders.

I. His own prudence and ingenuity stand him in some stead, and contribute much to his escape. Paul's greatest honour, and that upon which he most valued himself, was that he was a Christian, and an apostle of Christ; and all his other honours he despised and made nothing of, in comparison with this, counting them but dung, that he might win Christ; and yet he had sometimes occasion to make use of his other honours, and they did him service. His being a citizen of Rome saved him in the foregoing chapter from his being scourged by the chief captain as a vagabond, and here his being a Pharisee saved him from being condemned by the sanhedrim, as an apostate from the faith and worship of the God of Israel. It will consist very well with our willingness to suffer for Christ to use all lawful methods, nay, and arts too, both to prevent suffering and to extricate ourselves out of it. The honest policy Paul used here for his own preservation was to divide his judges, and to set them at variance one with another about him; and, by incensing one part of them more against him, to engage the contrary part for him.

1. The great council was made up of Sadducees and Pharisees, and Paul perceived it. He knew the characters of many of them ever since he lived among them, and saw those among them whom he knew to be Sadducees, and others whom he knew to be Pharisees (Act 23:6): One part were Sadducees and the other Pharisees, and perhaps nearly an equal part. Now these differed very much from one another, and yet they ordinarily agreed well enough to do the business of the council together. (1.) The Pharisees were bigots, zealous for the ceremonies, not only those which God had appointed, but those which were enjoined by the tradition of the elders. They were great sticklers for the authority of the church, and for enforcing obedience to its injunctions, which occasioned many quarrels between them and our Lord Jesus; but at the same time they were very orthodox in the faith of the Jewish church concerning the world of spirits, the resurrection of the dead, and the life of the world to come. (2.) The Sadducees were deists - no friends to the scripture, or divine revelation. The books of Moses they admitted as containing a good history and a good law, but had little regard to the other books of the Old Testament; see Mat 22:23. The account here given of these Sadducees is, [1.] That they deny the resurrection; not only the return of the body to life, but a future state of rewards and punishments. They had neither hope of eternal happiness nor dread of eternal misery, nor expectation of any thing on the other side death; and it was upon these principles that they said, It is in vain to serve God, and called the proud happy, Mal 3:14, Mal 3:15. [2.] That they denied the existence of angels and spirits, and allowed of no being but matter. They thought that God himself was corporeal, and had parts and members as we have. When they read of angels in the Old Testament, they supposed them to be messengers that God made and sent on his errands as there was occasion, or that they were impressions on the fancies of those they were sent to, and no real existences - that they were this, or that, or any thing rather than what they were. And, as for the souls of men, they looked upon them to be nothing else but the temperament of the humours of the body, or the animal spirits, but denied their existence in a state of separation from the body, and any difference between the soul of a man and of a beast. These, no doubt, pretended to be free-thinkers, but really thought as meanly, absurdly, and slavishly, as possible. It is strange how men of such corrupt and wicked principles could come into office, and have a place in the great sanhedrim; but many of them were of quality and estate, and they complied with the public establishment, and so got in and kept in. But they were generally stigmatized as heretics, were ranked with the Epicureans, and were prayed against and excluded from eternal life. The prayer which the modern Jews use against Christians, Witsius thinks, was designed by Gamaliel, who made it, against the Sadducees; and that they meant them in their usual imprecation, Let the name of the wicked rot. But how degenerate was the character and how miserable the state of the Jewish church, when such profane men as these were among their rulers!

2. In this matter of difference between the Pharisees and Sadducees Paul openly declared himself to be on the Pharisees' side against the Sadducees (Act 23:6): He cried out, so as to be heard by all, " I am a Pharisee, was bred a Pharisee, nay, I was born one, in effect, for I was the son of a Pharisee, my father was one before me, and thus far I am still a Pharisee that I hope for the resurrection of the dead, and I may truly say that, if the matter were rightly understood, it would be found that this is it for which I am now called in question. "When Christ was upon earth the Pharisees set themselves most against him, because he witnessed against their traditions and corrupt glosses upon the law; but, after his ascension, the Sadducees set themselves most against his apostles, because they preached through Jesus the resurrection of the dead, Act 4:1, Act 4:2. And it is said (Act 5:17) that they were the sect of the Sadducees that were filled with indignation at them, because they preached that life and immortality which is brought to light by the gospel. Now here, (1.) Paul owns himself a Pharisee, so far as the Pharisees were in the right. Though as Pharisaism was opposed to Christianity he set himself against it, and against all its traditions that were set up in competition with the law of God or in contradiction to the gospel of Christ, yet, as it was opposed to Sadducism, he adhered to it. We must never think the worse of any truth of God, nor be more shy of owning it, for its being held by men otherwise corrupt. If the Pharisees will hope for the resurrection of the dead, Paul will go along with them in that hope, and be one of them, whether they will or no. (2.) He might truly say that being persecuted, as a Christian, this was the thing he was called in question for. Perhaps he knew that the Sadducees, though they had not such an interest in the common people as the Pharisees had, yet had underhand incensed the mob against him, under pretence of his having preached to the Gentiles, but really because he had preached the hope of the resurrection. However, being called in question for his being a Christian, he might truly say he was called in question for the hope of the resurrection of the dead, as he afterwards pleaded, Act 24:15, and Act 26:6, Act 26:7. Though Paul preached against the traditions of the elders (as his Master had done), and therein opposed the Pharisees, yet he valued himself more upon his preaching the resurrection of the dead, and a future state, in which he concurred with the Pharisees.

3. This occasioned a division in the council. It is probable that the high priest sided with the Sadducees (as he had done Act 5:17, and made it to appear by his rage at Paul, Act 23:2), which alarmed the Pharisees so much the more; but so it was, there arose a dissension between the Pharisees and the Sadducees (Act 23:7), for this word of Paul's made the Sadducees more warm and the Pharisees more cool in the prosecution of him; so that the multitude was divided; eschisthē - there was a schism, a quarrel among them, and the edge of their zeal began to turn from Paul against one another; nor could they go on to act against him when they could not agree among themselves, or prosecute him for breaking the unity of the church when there was so little among them of the unity of the spirit. All the cry had been against Paul, but now there arose a great cry against one another, Act 23:9. So much did a fierce furious spirit prevail among all orders of the Jews at this time that every thing was done with clamour and noise; and in such a tumultuous manner were the great principles of their religion stickled for, by which they received little service, for the wrath of man worketh not the righteousness of God. Gainsayers may be convinced by fair reasoning, but never by a great cry.

4. The Pharisees hereupon (would one think it?) took Paul's part (Act 23:9): They strove, diemachonto - They fought, saying, We find no evil in this man. He had conducted himself decently and reverently in the temple, and had attended the service of the church; and, though it was but occasionally, yet it showed that he was not such an enemy to it as he was said to be. He had spoken very handsomely in his own defence, and given a good account of himself, and had now declared himself orthodox in the great principles of religion, as well as regular and conscientious in his conversation; and therefore they cannot see that he has done any thing worthy of death of bonds. Nay, they go further, " If a spirit or an angel hath spoken to him concerning Jesus, and put him upon preaching as he does, though we may not be so far satisfied as to give credit to him, yet we ought to be cautioned not to oppose him, lest we be found fighting against God; "as Gamaliel, who was himself a Pharisee, had argued, Act 5:39. Now here, (1.) We may observe, to the honour of the gospel, that it was witnessed to even by its adversaries, and confessions, not only of its innocency, but of its excellency, were extorted sometimes by the power of truth even from those that persecuted it. Pilate found no fault in Christ though he put him to death, nor Festus in Paul though he detained him in bonds; and the Pharisees here supposed it possible that Paul might have a commission sent him for heaven by an angel to do what he did; and yet it should seem, as elders, they after this joined with the high priest in prosecuting him, Act 24:1. They sinned against the knowledge which they not only had, but sometimes owned, as Christ had said of them, They have both seen and hated both me and my Father, Joh 15:24. Yet, (2.) We will hope that some of them at least did henceforward conceive a better opinion of Paul than they had had, and were favourable to him, having had such a satisfactory account both of his conversation in all good conscience and of his faith touching another world; and then it must be observed to their honour that their zeal for the traditions of the elders, which Paul had departed fRom. was so far swallowed up in a zeal for the great and fundamental doctrines of religion, to which Paul still adhered, that if he will heartily join with them against the Sadducees, and adhere to the hope of the resurrection of the dead, they will not think his shaking off the ceremonial law to be an evil in him, but charitably hope that he walks according to the light God has given him by some angel or spirit, and are so far from persecuting him that they are ready to patronize and protect him. The persecuting Pharisees of the church of Rome are not of this spirit: for let a man be ever so sincere and zealous for all the articles of the Christian faith, yet, if he lay not his neck under the yoke of their church's authority, they find evil enough in him to persecute him unto the death.

II. The chief captain's care and conduct stand him in more stead; for when he has thrown this bone of contention between the Pharisees and Sadducees (which set them together by the ears, and gained a fair testimony from the Pharisees), yet he is never the nearer, but is in danger of being pulled in pieces by them - the Pharisees pulling to have him set at liberty, and the Sadducees pulling to have him put to death, or thrown to the people, like Daniel into the den of lions; so that the chief captain is forced to come with his soldiers and rescue him, as he had done, Act 21:32, and Act 22:24. 1. See here Paul's danger. Between his friends and his enemies he had like to have been pulled to pieces, the one hugging him to death, the other crushing him to death, such violences are those liable to that are eminent, and that are become remarkable, as Paul was, who was by some so much beloved and by others so much maligned. 2. His deliverance: The chief captain ordered his soldiers to go down from the upper wards, and to take them by force from among them, out of that apartment in the temple where he had ordered the council to meet, and to bring him into the castle, or tower of Antonio; for he saw he could make nothing of them towards the understanding of the merits of his cause.

III. Divine consolations stood him in most stead of all. The chief captain had rescued him out of the hands of cruel men, but still he had him in custody, and what might be the issue he could not tell. The castle was indeed a protection to him, but withal it was a confinement; and, as it was now his preservation from so great a death, it might be his reservation for a greater. We do not find that any of the apostles or elders at Jerusalem came to him; either they had not courage or they had not admission. Perhaps, in the night following, Paul was full of thoughts and cares what should become of him, and how his present troubles might be turned to answer some good purpose. Then did the Lord Jesus make him a kind visit, and, thought at midnight, yet a very seasonable one (Act 23:11): The Lord stood by him, came to his bed-side, though perhaps it was but a bed of straw, to show him that he was all the day long with him really as sure as he was in the night with him visibly. Note, Whoever is against us, we need not fear if the Lord stand by us; if he undertake our protection, we may set those that seek our ruin at defiance. The Lord is with those that uphold my soul, and then nothing can come amiss. 1. Christ bids him have a good heart upon it: " Be of good cheer, Paul; be not discouraged; let not what has happened sadden thee, nor let what may yet be before thee frighten thee."Note, It is the will of Christ that his servants who are faithful should be always cheerful. Perhaps Paul, in the reflection, began to be jealous of himself whether he had done well in what he said to the council the day before; but Christ, by his word, satisfies him that God approved of his conduct. Or, perhaps, it troubled him that his friends did not come to him; but Christ's visit did itself speak, though he had not said, Be of good cheer, Paul. 2. It is a strange argument which he makes use of to encourage him: As thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. One would think this was but cold comfort: "As thou hast undergone a great deal of trouble for me so thou must undergo a great deal more;"and yet this was designed to encourage him; for hereby he is given to understand, (1.) That he had been serving Christ as a witness for him in what he had hitherto endured. It was for no fault that he was buffeted, and it was not his former persecuting of the church that was now remembered against him, however he might remember it against himself, but he was still going on with his work. (2.) That he had not yet finished his testimony, nor was, by his imprisonment, laid aside as useless, but was only reserved for further service. Nothing disheartened Paul so much as the thought of being taken off from doing service to Christ and good to souls: Fear not, says Christ, I have not done with thee, (3.) Paul seems to have had a particular fancy, and an innocent one, to go to Rome, to preach the gospel there, though it was already preached, and a church planted there; yet, being a citizen of Rome, he longed for a journey thither, and had designed it (Act 19:21): After I have been at Jerusalem, I must also see Rome. And he had written to the Romans some time ago that he longed to see them, Rom 1:11. Now he was ready to conclude that this had broken his measures, and he should never see Rome; but even in that Christ tells him he should be gratified, since he desired it for the honour of Christ and to do good.

Matthew Henry: Act 23:12-35

We have here the story of a plot against the life of Paul; how it was laid, how it was discovered, and how it was defeated.

I. How this plot was laid. They found they could gain nothing by popular tumult, or legal process, and therefore have a recourse to the barbarous method of assassination; they will come upon him suddenly, and stab him, if they can but get him within their reach. So restless is their malice against this good man that, when one design fails, they will turn another stone. Now observe here,

1. Who they were that formed this conspiracy. They were certain Jews that had the utmost degree of indignation against him because he was the apostle of the Gentiles, Act 23:12. And they were more than forty that were in the design, Act 23:13. Lord, how are they increased that trouble me!

2. When the conspiracy was formed: When it was day. Satan had filled their hearts in the night to purpose it, and, as soon as it was day, they got together to prosecute it; answering to the account which the prophet gives of some who work evil upon their beds, and when the morning is light they practise it, and are laid under a woe for it, Mic 2:1. In the night Christ appeared to Paul to protect him, and, when it was day, here were forty men appearing against him to destroy him; they were not up so soon but Christ was up before them God shall help her, and that right early, Psa 46:5.

3. What the conspiracy was. These men banded together in a league, perhaps they called it a holy league; they engaged to stand by one another, and every one, to his power, to be aiding and assisting to murder Paul. It was strange that so many could so soon be got together, and that in Jerusalem too, who were so perfectly lost to all sense of humanity and honour as to engage in so bloody a design. Well might the prophet's complaint be renewed concerning Jerusalem (Isa 1:21): Righteousness has lodged in it, but now murderers. What a monstrous idea must these men have formed of Paul, before they could be capable of forming such a monstrous design against him; they must be made to believe that he was the worst of men, an enemy to God and religion, and the curse and plague of his generation; when really his character was the reverse of all this! What laws of truth and justice so sacred, so strong which malice and bigotry will not break through!

4. How firm they made it, as they thought, that none of them might fly off, upon conscience of the horror of the fact, at second thoughts: They bound themselves under an anathema, imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill Paul, and so quickly that they would not eat nor drink till they had done it. What a complication of wickedness is here! To design to kill an innocent man, a good man, a useful man, a man that had done them no harm, but was willing to do them all the good he could, was going in the way of Cain, and proved them to be of their father the devil, who was a murderer from the beginning; yet, as if this had been a small matter, (1.) They bound themselves to it. To incline to do evil, and intend to do it, is bad; but to engage to do it is much worse. This is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is leaving no room for repentance; nay, it is bidding defiance to it. (2.) They bound one another to it, and did all they could, not only to secure the damnation of their own souls, but of theirs whom they drew into the association. (3.) They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do such a thing within so short a time as they could continue fasting, without any proviso or reserve for the disposal of an overruling Providence. When we say, Tomorrow we will do this or that, be it ever so lawful and good, forasmuch as we know not what shall be on the morrow, we must add, If the Lord will. But with what face could they insert a proviso for the permission of God's providence when they knew that what they were about was directly against the prohibitions of God's work? (4.) They showed a great contempt of their own souls and bodies; of their own souls in imprecating a curse upon them if they did not proceed in this desperate enterprise (what a woeful dilemma did they throw themselves upon! God certainly meets them with his curse if they do go on in it, and they desire he would if they do not! - nd of their own bodies too (for wilful sinners are the destroyers of both) in tying themselves out from the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell those speak that wish God to damn them, and the devil to take them, if they do not do so and so. As they love cursing, so shall it come unto them. Some think the meaning of this curse was, they would either kill Paul, as an Achan, an accursed thing, a troubler of the camp; or, if they did not do it, they would make themselves accursed before God in his stead. (5.) They showed a most eager desire to compass this matter, and an impatience till was done: not only like David's enemies, that were mad against him, and sworn against him (Psa 102:8), but like the servants of Job against his enemy: O that we had of this flesh! we cannot be satisfied, Job 31:31. Persecutors are said to eat up God's people as they eat bread; it is as much a gratification to them as meat to one that is hungry, Psa 14:4.

5. What method they took to bring it about. There is no getting near Paul in the castle. He is there under the particular protection of the government, and is imprisoned, not, as others are, lest he should do harm, but lest he should have harm done him; and therefore the contrivance is that the chief priests and elders must desire the governor of the castle to let Paul come to them to the council-chamber, to be further examined (they have some questions to ask him, or something to say to him), and the, in his passage from the castle to the council, they would put an end to all disputes about Paul by killing him; thus the plot was laid, Act 23:14, Act 23:15. Having been all day employed in engaging one another to this wickedness, towards evening they come to the principal members of the great sanhedrim, and, though they might have concealed their mean design and yet might have moved them upon some other pretence to send for Paul, they are so confident of their approbation of this villainy, that they are not ashamed nor afraid to own to them that they have bound themselves under a great curse, without consulting the priests first whether they might lawfully do it, that they will eat nothing the next day till they have killed Paul. They design to breakfast the next morning upon his blood. They doubt not but the chief priests will not only countenance them in the design, but will lend them a helping hand, and be their tools to get them an opportunity of killing Paul; nay, and tell a lie for them too, pretending to the chief captain that they would enquire something more perfectly concerning him, when they meant no such thing. What a mean, what an ill opinion had they of their priests, when they could apply to them on such an errand as this! And yet, vile as the proposal was which was made to them (for aught that appears), the priests and elders consented to it, and at the first work, without boggling at it in the least, promised to gratify them. Instead of reproving them, as they ought, for their wicked conspiracy, they bolstered them up in it, because it was against Paul whom they hated; and thus they made themselves partakers of the crime as much as if they had been the first in the conspiracy.

II. How the plot was discovered. We do not find that the plotters, though they took an oath of fidelity, took an oath of secrecy, either because they thought it did not need it (they would every one keep his own counsel) or because they thought they could accomplish it, though it should take wind and be known; but Providence so ordered it that it was brought to light, and so as effectually to be brought to nought. See here,

1. How it was discovered to Paul, Act 23:16. There was a youth that was related to Paul, his sister's son, whose mother probably lived in Jerusalem; and some how or other, we are not told how, he heard of their lying in wait, either overheard them talking of it among themselves, or got intelligence from some that were in the ploy: and he went into the castle, probably, as he used to do, to attend on his uncle, and bring him what he wanted, which gave him a free access to him and he told Paul what he heard. Note, God has many ways of bringing to light the hidden works of darkness; though the contrivers of them dig deep to hide them from the Lord, he can made a bird of the air to carry the voice (Ecc 10:20), or the conspirators' own tongues to betray them.

2. How it was discovered to the chief captain by the young man that told it to Paul. This part of the story is related very particularly, perhaps because the penman was an eye-witness of the prudent and successful management of this affair, and remembered it with a great deal of pleasure. (1.) Paul had got a good interest in the officers that attended, by his prudent peaceable deportment. He could call one of the centurions to him, though a centurion was one in authority, that had soldiers under him, and used to call, not to be called to, and he was ready to come at his call (Act 23:17); and he desired that he would introduce this young man to the chief captain, to give in an information of something that concerned the honour of the government. (2.) The centurion very readily gratified him, Act 23:18. He did not send a common soldier with him, but went himself to keep the young man in countenance, to recommend his errand to the chief captain, and to show his respect to Paul: " Paul the prisoner (this was his title now) called me to him, and prayed me to bring this young man to thee; what his business is I know not, but he has something to say to thee. "Note, It is true charity to poor prisoners to act for them as well as to give to them. " I was sick and in prison, and you went on an errand for me,"will pass as well in the account as, " I was sick and in prison, and you came unto me, to visit me, or sent me a token."Those that have acquaintance and interest should be ready to use them for the assistance of those that are in distress. This centurion helped to save Paul's life by this piece of civility, which should engage us to be ready to do the like when there is occasion. Open thy mouth for the dumb, Pro 31:8. Those that cannot give a good gift to God's prisoners may yet speak a good word for them. (3.) The chief captain received the information with a great deal of condescension and tenderness, Act 23:19. He took the young man by the hand, as a friend or father, to encourage him, that he might not be put out of countenance, but might be assured of a favourable audience. The notice that is taken of this circumstance should encourage great men to take themselves easy of access to the meanest, upon any errand which may give them an opportunity of doing good - to condescend to those of low estate. This familiarity to which this Roman tribune or colonel admitted Paul's nephew is here upon record to his honour. Let no man think he disparages himself by his humility or charity. He went with him aside privately, that none might hear his business, and asked him, " What is it that thou hast to tell me? Tell me wherein I can be serviceable to Paul."It is probable that the chief captain was the more obliging in this case because he was sensible he had run himself into a premunire in binding Paul, against his privilege as a Roman citizen, which he was willing now to atone for. (4.) The young man delivered his errand to the chief captain very readily and handsomely (Act 23:20, Act 23:21). " The Jews "(he does not say who, lest he should invidiously reflect upon the chief priests and the elders; and his business was to save his uncle's life, not to accuse his enemies) " have agreed to desire thee that thou wouldest bring down Paul tomorrow into the council, presuming that, being so short a distance, thou wilt send him without a guard; but do not thou yield unto them, we have reason to believe thou wilt not when thou knowest the truth; for there lie in wait for him of them more than forty me, who have sworn to be the death of him, and now are they ready looking for a promised from thee, but I have happily got the start of them."(5.) The captain dismissed the young man with a charge of secrecy: See that thou tell no man that thou hast shown these things unto me, Act 23:22. The favours of great men are not always to be boasted of; and not fit to be employed in business. If it should be known that the chief captain had this information brought to him, perhaps they would compass and imagine the death of Paul some other way; "therefore keep it private."

III. How the plot was defeated: The chief captain, finding how implacable and inveterate the malice of the Jews was against Paul, how restless they were in their designs to do him a mischief, and how near he was to become himself accessory to it as a minister, resolves to send him away with all speed out of their reach. He received the intelligence with horror and indignation at the baseness and bloody-mindedness of these Jews; and seemed afraid lest, if he should detain Paul in his castle here, under ever so strong a guard, they would find some way or other to compass their end notwithstanding, either beating the guards or burning the castle; and, whatever came of it, he would, if possible, protect Paul, because he looked upon it that he did not deserve such treatment. What a melancholy observation is it, that the Jewish chief priests, when they knew of this assassination-plot, should countenance it, and assist in it, while a Roman chief captain, purely from a natural sense of justice and humanity, when he knows it, sets himself to baffle it, and puts himself to a great deal of trouble to do it effectually!

1. He orders a considerable detachment of the Roman forces under his command to get ready to go to Caesarea with all expedition, and to bring Paul thither to Felix the governor, where he might sooner expect to have justice done him than by the great sanhedrim at Jerusalem. I see not but the chief captain might, without any unfaithfulness to the duty of his place, have set Paul at liberty, and given him leave to shift for his own safety, for he was never legally committed to his custody as a criminal, he himself owns that nothing was laid to his charge worthy of bonds (Act 23:29), and he ought to have had the same tenderness for his liberty that he had for his life; but he feared that this would have incensed the Jews too much against him. Or perhaps, finding Paul to be a very extraordinary man, he was proud to have him his prisoner, and under his protection; and the mighty parade with which he sent him off intimates as much. Two centurions, or captains of the hundreds, are employed in this business, Act 23:23, Act 23:24. They must get ready two hundred soldiers, probably those under their own command, to go to Caesarea; and with these seventy horse, and two hundred spearmen besides, which some think were the chief captain's guards; whether they were horse or foot is not certain, most probably foot, as pikemen for the protection of the horse. See how justly God brought the Jewish nation under the Roman yoke, when such a party of the Roman army was necessary to restrain them from the most execrable villanies! There needed not all this force, there needed not any of it, to keep Paul from being rescued by his friends; ten times this force would not have kept him from being rescued by an angel, if it had pleased God to work his deliverance that way, as he had sometimes done; but, (1.) The chief captain designed hereby to expose the Jews, as a headstrong tumultuous people, that would not be kept within the bounds of duty and decency by the ordinary ministers of justice, but needed to be awed by such a train as this; and, hearing how many were in the conspiracy against Paul, he thought less would not serve to defeat their attempt. (2.) God designed hereby to encourage Paul; for, being thus attended, he was not only kept safely in the hands of his friends, but out of the hands of his enemies. Yet Paul did not desire such a guard, any more than Ezra did (Ezr 8:22), and for the same reason, because he trusted in God's all-sufficiency; it was owing, however, to the governor's own care. But he was also made considerable; thus his bonds in Christ were made manifest all the country over (Phi 1:13); and, son great an honour having been put upon them before by the prediction of them, it was agreeable enough that they should be thus honourably attended, that the brethren in the Lord might wax the more confident by his bonds, when they same him rather guarded as the patriot of his country than guarded against as the pest of his country, and so great a preacher made so great a prisoner. When his enemies hate him, and I doubt his friends neglect him, then does a Roman tribune patronise him, and carefully provide, [1.] For his ease: Let them provide beasts, that they may set Paul on. Had his Jewish persecutors ordered his removal by habeas corpus to Caesarea, they would have made him run on foot, or dragged him thither in a cart, or on a sledge, or have horsed him behind one of the troopers; but the chief captain treats him like a gentleman, though he was his prisoner, and orders him a good horse to ride upon, not at all afraid that he should ride away. Nay, the order being that they should provide, not a beast, but beasts, to set Paul on, we must either suppose that he was allowed so great a piece of state as to have a led horse, or more, that if he did not like one he might take to another; or (as some expositors conjecture) that he had beasts assigned him for his friends and companions, as many as pleased to go along with him, to divert him in his journey, and to minister to him. [2.] For his security. They have a strict charge given them by their commander in chief to bring him safely to Felix the governor, to whom he is consigned, and who was supreme in all civil affairs among the Jews, as this chief captain was in military affairs. The Roman historians speak much of this Felix, as a man of mean extraction, but that raised himself by his shifts to be governor of Judea, in the execution of which office, Tacitus, Hist. 5, says this of him: Per omnem saevitiam ac libidinem jus regium servili ingenio exercui - He used royal power with a servile genius, and in connection with all the varieties of cruelty and lust. To the judgement of such a man as this is poor Paul turned over; and yet better so than in the hands of Ananias the high priest! Now, a prisoner, thus upon his deliverance by course of law, ought to be protected as well as a prince.

2. The chief captain orders, for the greater security of Paul, that he be taken away at the third hour of the night, which some understand of three hours after sun-set, that, it being now after the feast of pentecost (that is, in the midst of summer), they might have the cool of the night to march in. Others understand it of three hours after midnight, in the third watch, about three in the morning, that they might have the day before them, and might get out of Jerusalem before Paul's enemies were stirring, and so might prevent any popular tumult, and leave them to roar when they rose, like a lion disappointed of his prey.

3. He writes a letter to Felix the governor of this province, by which he discharges himself from any further care about Paul, and leaves the whole matter with Felix. This letter is here inserted totidem verbi - erbatim , Act 23:25. It is probable that Luke the historian had a copy of it by him, having attended Paul in this remove. Now in this epistle we may observe,

(1.) The compliments he passes upon the governor, Act 23:26. He is the most excellent governor Felix, this title being given him of course, his excellency, etc. He sends him greeting, wishes him all health and prosperity; may he rejoice, may he ever rejoice.

(2.) The just and fair account which he gives him of Paul's case: [1.] That he was one that the Jews had a pique against: They had taken him, and would have killed him; and perhaps Felix knew the temper of the Jews so well that he did not think much the worse of him for that, Act 23:27. [2.] That he had protected him because he was a Roman: "When they were about to kill him, I came with an army, a considerable body of men, and rescued him; "which action for a citizen of Rome would recommend him to the Roman governor. [3.] That he could not understand the merits of his cause, nor what it was that made him so odious to the Jews, and obnoxious to their ill-will. He took the proper method to know: he brought him forth into their council (Act 23:28), to be examined there, hoping that, either from their complaints or his own confession, he would learn something of the ground of all this clamour, but he found that he was accused of questions of their law (Act 23:29), about the hope of the resurrection of the dead, Act 23:6. This chief captain was a man of sense and honour, and had good principles in him of justice and humanity; and yet see how slightly he speaks of another world, and the great things of that world, as if that were a question, which is of undoubted certainty, and which both sides agreed in, except the Sadducees; and as if that were a question only of their law, which is of the utmost concern to all mankind! Or perhaps he refers rather to the question about their rituals than about their doctrinals, and the quarrel he perceived they had with him was for lessening the credit and obligation of their ceremonial law, which he looked upon as a thing not worth speaking of. The Romans allowed the nations they conquered the exercise of their own religion, and never offered to impose theirs upon them; yet, as conservators of the public peace, they wound not suffer them, under colour of their religion, to abuse their neighbours. [4.] That thus far he understood that there was nothing laid to his charge worthy of death or of bonds, much less proved or made out against him. The Jews had, by their wickedness, made themselves odious to the world, had polluted their own honour and profaned their own crown, had brought disgrace upon their church, their law, and their holy place, and then they cry out against Paul, as having diminished the reputation of them; and was this a crime worthy of death or bonds?

(3.) His referring Paul's case to Felix (Act 23:30): " When it was told me that the Jews laid wait for the man, to kill him, without any legal process against him, I sent straightaway to thee, who art the most proper person to head the cause, and give judgment upon it, and let his accusers go after him, if they please, and say before thee what they have against him, for, being bred a soldier, I will never pretend to be a judge, and so farewell. "

4. Paul was accordingly conducted to Caesarea; the soldiers got him safely out of Jerusalem by night, and left the conspirators to consider whether they should east and drink or no before they had killed Paul; and, if they would not repent of the wickedness of their oath as it was against Paul, they were now at leisure to repent of the rashness of it as it was against themselves; if any of them did starve themselves to death, in consequence of their oath and vexation at their disappointment, they fell unpitied. Paul was conducted to Antipatris, which was seventeen miles from Jerusalem, and about the mid-way to Caesarea, Act 23:31. Thence the two hundred foot-soldiers, and the two hundred spearmen, returned back to Jerusalem, to their quarters in the castle; for, having conducted Paul out of danger, there needed not strong a guard, but the horsemen might serve to bring him to Caesarea, and would do it with more expedition; this they did, not only to save their own labour, but their master's charge; and it is an example to servants, not only to act obediently according to their masters' orders, but to act prudently, so as may be most for their masters' interest.

5. He was delivered into the hands of Felix, as his prisoner, Act 23:33. The officers presented the letter, and Paul with it, to Felix, and so discharged themselves of their trust. Paul had never affected acquaintance or society with great men, but with the disciples, wherever he came; yet Providence overrules his sufferings so as by them to give him an opportunity of witnessing to Christ before great men; and so Christ had foretold concerning his disciples, that they should be brought before rulers and kings for his sake, for a testimony against them, Mar 13:9. The governor enquired of what province of the empire the prisoner originally was, and was told that he was a native of Cilicia, Mar 13:34; and, (1.) He promises him a speedy trial (Act 23:35): " I will hear thee when thing accusers have come, and will have an ear open to both sides, as becomes a judge."(2.) He ordered him into custody, that he should be kept a prisoner in Herod's judgment-hall, in some apartment belonging to that palace which was denominated from Herod the Great, who built it. There he had opportunity of acquainting himself with great men that attended the governor's court, and, no doubt, he improved what acquaintance he got there to the best purposes.

Barclay: Act 23:1-10 - "THE STRATEGY OF PAUL"

There was a certain audacious recklessness about Paul's conduct before the Sanhedrin; he acted like a man who knew that he was burning his boats. Even his very beginning was a challenge. To say Brethren was to put himself on an equal footing with the court; for the normal beginning when addressing the Sanhedrin was, "Rulers of the people and elders of Israel." When the high priest ordered Paul to be struck, he himself was transgressing the Law, which said, "He who strikes the cheek of an Israelite, strikes, as it were, the glory of God." So Paul rounds upon him, calling him a white-washed wall. To touch a dead body was for an Israelite to incur ceremonial defilement; it was therefore the custom to white-wash tombs so that none might be touched by mistake. So Paul is in effect calling the high priest a white-washed tomb.

It was indeed a crime to speak evil of a ruler of the people (Exo 22:28). Paul knew perfectly well that Ananias was high priest. But Ananias was notorious as a glutton, a thief, a rapacious robber and a quisling in the Roman service. Paul's answer really means, "This man sitting there--I never knew a man like that could be high priest of Israel." Then Paul made a claim that he knew would set the Sanhedrin by the ears. In the Sanhedrin there were Pharisees and Sadducees whose beliefs were often opposed. The Pharisees believed in the minutiae of the oral Law; the Sadducees accepted only the written Law. The Pharisees believed in predestination; the Sadducees believed in free-will. The Pharisees believed in angels and spirits; the Sadducees did not. Above all, the Pharisees believed in the resurrection of the dead; the Sadducees did not.

So Paul claimed to be a Pharisee and that it was for the hope of resurrection from the dead he was on trial. As a result the Sanhedrin was split in two; and in the violent argument that followed Paul was nearly torn in pieces. To save him from violence the commander had to take him back to the barracks again.

Barclay: Act 23:11-24 - "A PLOT UNMASKED"

Here we see two things. First, we see the lengths to which the Jews would go to eliminate Paul. Under certain circumstances the Jews regarded murder as justifiable. If a man was a public danger to morals and to life they regarded it as legitimate to eliminate him. So forty men put themselves under a vow. The vow was called a cherem. When a man took such a vow he said, "May God curse me if I fail to do this." These men vowed neither to eat nor drink, and put themselves under the ban of God, until they had assassinated Paul. Fortunately their plan was laid bare by Paul's nephew. Second, we see the lengths to which the Roman government would go in order to administer impartial justice. Paul was a prisoner; but he was a Roman citizen and therefore the commander mobilized a small army to see him taken in safety to Caesarea to be tried before Felix. It is strange how the fanatical hatred of the Jews--God's chosen people--contrasts with the impartial justice of the commander--a heathen in Jewish eyes.

Barclay: Act 23:25-35 - "THE CAPTAIN'S LETTER"

The seat of Roman government was not in Jerusalem but in Caesarea. The praetorium (4232) is the residence of a governor; and the praetorium in Caesarea was a palace which had been built by Herod the Great. Claudius (2804) Lysias (3079) wrote his letter, absolutely fair and completely impartial, and the cavalcade set out. It was 60 miles from Jerusalem to Caesarea and Antipatris was 25 miles from Caesarea. Up to Antipatris the country was dangerous and inhabited by Jews; after that the country was open and flat, quite unsuited for any ambush and largely inhabited by Gentiles. So at Antipatris the main body of the troops went back and left the cavalry alone as a sufficient escort.

The governor to whom Paul was taken was Felix and his name was a byword. For five years he had governed Judaea and for two years before that he had been stationed in Samaria; he had still two years to go before being dismissed from his post. He had begun life as a slave. His brother, Pallas, was the favourite of Nero. Through the influence of Pallas, Felix had risen first to be a freedman and then to be a governor. He was the first slave in history ever to become the governor of a Roman province. Tacitus, the Roman historian, said of him, "He exercised the prerogatives of a king with the spirit of a slave." He had actually been married to three princesses one after another. The name of the first is not known; the second was a grand-daughter of Antony and Cleopatra; the third was Drusilla, the daughter of Herod Agrippa the First. He was completely unscrupulous and was capable of hiring thugs to murder his own closest supporters. It was to face a man like that that Paul went to Caesarea.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 19:21--Rom 1:1

D. The extension of the church to Rome 19:21-28:31

"The panel is introduced by the programmatic statement of 19:21-22 and concludes with the summary statement of 28:31. Three features immediately strike the reader in this sixth panel: (1) the disproportionate length of the panel, including one-third of the total material of Acts; (2) the prominence given the speeches of Paul in his defense; and (3) the dominance of the we' sections in the narrative portions (cf. 20:5-15; 21:1-18; 27:1-28:16). It cannot be said that the length is related to the theological significance of the material presented. It seems rather to be related to the apologetic purpose of Luke, particularly in the five defenses, and to the eyewitness character of the narrative with its inevitable elaboration of details (cf. the Philippian anecdotes of 16:11-40). The events narrated here span the time from approximately 56 through 62."⁷⁸⁷

"This ending of the Acts forms a striking parallel to the ending of the [third] Gospel. There the passion of the Lord with all its immediate preparation is related in great detail; so here the passion' of Paul is on a scale altogether disproportionate to the rest of the book. The Acts however does not end in fact with S. Paul's death, but with a condition of renewed life; similarly at the end of Part I the passion' of S. Peter had ended with a deliverance. Thus in each case there is a parallel to the resurrection in the Gospel."⁷⁸⁸

Constable: Act 21:17--23:33

2. Ministry in Jerusalem 21:17-23:32

The events that transpired in Jerusalem when Paul visited the city on this occasion proved crucial in spreading the gospel to Rome. Luke wrote these events to reveal God's methods to his readers.

Constable: Act 22:30--23:11

Paul's defense before the Sanhedrin 22:30-23:10

"The irregular structure of Luke's account of Paul's defense before the Sanhedrin evidently reflects the tumultuous character of the session itself. Three matters pertaining to Luke's apologetic purpose come to the fore: (1) Christianity is rooted in the Jewish doctrine of the resurrection of the dead (cf. 23:6); (2) the debate Paul was engaged in regarding Christianity's claims must be viewed as first of all a Jewish intramural affair (cf. 23:7-10); and (3) the ongoing proclamation of the gospel in the Gentile world stems from a divine mandate (cf. 23:11)."⁸⁷⁰

22:30 The commander released Paul from his chains but kept him in custody. He decided the Sanhedrin could discover why the Jews were accusing Paul since he could not figure this out. He ordered this body to meet to examine Paul because he was responsible for keeping peace in Jerusalem. If Paul's offenses proved inconsequential, Claudius Lysias would release him. If the Jews charged him with some religious crime, the Sanhedrin could try him. If they charged him with a civil crime, the Roman provincial governor would try him.⁸⁷¹

This was at least the sixth time that the Sanhedrin had to evaluate the claims of Christ. The first occasion was when it met to consider reports about Jesus (John 11:47-53), and the second was Jesus' trial (Matt. 26:57-68; 27:1-2; Mark 14:53-65; 15:1; Luke 22:66-71). The third meeting was the trial of Peter and John (4:5-22), the fourth was the trial of the Twelve (5:21-40), and the fifth was Stephen's trial (6:12-7:60).

23:1 Evidently Paul intended to give his testimony again to the Sanhedrin. He addressed this body using the formal address common among Jews (lit. "Men brothers," Gr. Andres adelphoi). He identified himself as a Jew since his loyalty to Judaism was in question.

Paul frequently claimed to have lived with a clear conscience before God (cf. 20:18-21, 26-27; 24:16; Rom 15:19, 23; Phil 3:6; 2 Tim. 4:7). Here this claim meant that he believed that nothing he had done, which he was about to relate, was contrary to the will of God contained in the Hebrew Scriptures. Specifically his Christian beliefs and conduct did not compromise his Jewish heritage.

"He was not, of course, claiming sinlessness, nor was he referring to the inner spiritual conflicts of Rom. 7. The reference was to the externals of his life, and the blamelessness of his conduct as measured by the demands of the Law (cf. Phil. 3:4-6)."⁸⁷²

23:2 Paul's claim to uprightness so incensed Ananias that he ordered a soldier to strike Paul on the mouth. Probably Ananias, who was a Sadducee, had already made up his mind that Paul, who had been a Pharisee, was guilty. An officer of the high priest had also struck Jesus as he testified before the Sanhedrin (cf. John 18:20-23).

Ananias became high priest in 47 A.D. The Jewish high priesthood was a political appointment during Rome's occupation of Palestine. Josephus painted Ananias as a despicable person. He seized for his own use tithes that should have gone to the ordinary priests and gave large bribes to Romans and Jews. The emperor summoned him to Rome on charges of being involved in a bloody battle between Jews and Samaritans, but he escaped punishment. He was very wealthy and resorted to violence and even assassination to accomplish his ends. He was also very pro-Roman, and the Jews finally killed him in their uprising against Rome in 66 A.D.⁸⁷³

23:3 Jewish law considered a person innocent until proved guilty, but Ananias had punished Paul before he had been charged much less tried and found guilty. Paul reacted indignantly and uttered a prophecy of Ananias' judgment that God fulfilled later. A white-washed wall is one that was frequently inferior on the inside but looked good outwardly (cf. Ezek. 13:10-16; Matt. 23:27). Paul's reaction was extreme, but as he proceeded to explain, it resulted from misunderstanding.

23:4-5 Paul may not have known that the person who commanded the soldier to strike him was the high priest for any number of reasons. Paul had not been in Jerusalem for an extended visit for over 20 years and may not have been able to recognize the current high priest by sight. Perhaps Ananias was not wearing his high priestly robes since this was not a regular meeting of the Sanhedrin.⁸⁷⁴ Perhaps Paul was looking in another direction when Ananias gave the order to strike him. Perhaps Paul had poor eyesight,⁸⁷⁵ though this seems less likely in view of verse 1.⁸⁷⁶ Another possibility is that Paul was speaking in irony: "I did not think that a man who would give such an order could be the high priest.'"⁸⁷⁷ Some interpreters believe that Paul simply lost his temper.⁸⁷⁸ Others believe he was apologizing.⁸⁷⁹ Paul voiced similar passionate utterances on other occasions (cf. Gal. 2:11; 5:12; Phil. 3:2).

The high priest was a ruler of the Jews in a higher sense than was true of the rest of the Sanhedrin members. Paul's quotation from Exodus 22:28 showed that he was in subjection to God's revealed will that he was on trial for repudiating. Being subject to governmental authorities is a requirement under the New Covenant as it was under the Old (cf. Rom. 13:1-7; et al.). Paul quoted the Old Covenant here for the benefit of the Jews who lived under it.

23:6 Paul recognized that he could not get a fair trial in a court that did not even observe the law it purported to defend, so he changed his tactics. He decided to divide the jury and began his defense again ("Men brethren"). This time he took the offensive.

The issue of the resurrection of the dead was fundamental in Paul's case (cf. 17:32). Israel's national hope of deliverance by her Messiah rested on the resurrection of that Messiah as predicted in the Hebrew Scriptures. By raising the old controversy of whether resurrection is possible, Paul divided his accusers.

"Paul keeps coming back to the theme of hope and resurrection even when it no longer provokes disruption (cf. 24:15, 21; 28:20), and it will be a central theme in Paul's climactic defense speech before King Agrippa (26:6-8, 23). Paul is doing more than injecting a controversial subject into the Sanhedrin hearing. He is trying to change the entire issue of his trial, and he will persist in this effort in subsequent scenes. Therefore, the significance of Paul's statement that he is on trial concerning hope and resurrection of the dead' can be understood only by considering the development of this theme in later scenes."⁸⁸⁰

23:7-8 Paul's belief in the resurrection divided the Sanhedrin. The Sadducees denied the resurrection as well as the existence of (good) angels and (evil) spirits, but the Pharisees believed in these things.⁸⁸¹

23:9-10 The Pharisees sided with Paul, and the Sadducees opposed him. Their emotional dispute excluded any possibility of a serious examination of Paul's conduct or even a clarification of the charges against him. The Pharisees likewise defended Paul's claim to having received a vision on the Damascus road (22:6-11) or in the temple (22:17-21), but the Sadducees repudiated it. The Roman commander must have thrown up his hands in dismay. For a second time he could not discover what Paul had done and why so many Jews hated him. Pilate had a similar problem with Jesus (John 18:28-19:15). Claudius Lysias decided to take Paul into protective custody in the Fortress.

Constable: Act 23:11

The Lord's encouragement of Paul 23:11

Paul was undoubtedly wondering how he would ever get out of the mess in which he found himself. At this critical moment, during the night of the next day (Gr. te epiouse nykti), the Lord appeared to him again (cf. 9:4-6; 16:9; 18:9-10; 22:17-21; 27:23-24; Gen. 15:1). The Lord's appearances to Paul all occurred at great crises in his life. He assured the apostle that he would bear witness in Rome as he had already done in Jerusalem (1:8). This revelation is essential to Luke's purpose in writing Acts, and it certainly must have given Paul confidence as the events that followed unfolded.

"When Jesus' witnesses were previously imprisoned, prison doors were wondrously opened for them (5:17-21; 12:1-11; 16:23-26). That is no longer the case. The Lord's reassurance must take the place of miraculously opening doors. The divine power that rescues from prison has become a powerful presence that enables the witness to endure an imprisonment that lasts for years."⁸⁸²

"This assurance meant much to Paul during the delays and anxieties of the next two years, and goes far to account for the calm and dignified bearing which seemed to mark him out as a master of events rather than their victim."⁸⁸³

Constable: Act 23:12-24

The Jews' plot to kill Paul 23:12-24

23:12-15 Paul's adversaries (cf. 21:27-29) evidently agreed together not to taste food or drink again until Paul was dead. Their plan was to have the chief priests and elders of Israel ask the Roman commander to return Paul to the Sanhedrin for further questioning. Assassins planned to kill him somewhere on the streets between the Fortress of Antonia and the hall of the Sanhedrin. These buildings were not far apart. They surely realized that Paul's Roman guards might kill some of their number in the process.

"The oath was not so suicidal as it seems, since provision was made by the rabbis for releasing participants from the consequences of failure to carry out their purpose if external circumstances had made it impossible."⁸⁸⁴

23:16-17 We know nothing more about Paul's sister than what Luke stated here. She may have lived in Jerusalem, Tarsus, or elsewhere. Obviously her son, Paul's nephew, sided with his uncle rather than with the assassins.⁸⁸⁵ Other writers used the Greek word neanian, translated "young man" (v. 17), of persons in their twenties and thirties as well as younger men (cf. 7:58; 20:9). However, verse 19 suggests that he may have been younger than a teenager. Paul could receive visitors in the barracks where he was a prisoner since he was a Roman citizen in protective custody. He could also summon a centurion to do his bidding, which he did here.

"I find today that there is a group of super-pious folk, very sincere and very well-meaning, which tells me I should not go to a doctor concerning my cancer or other illnesses but that I should trust the Lord to heal me. Well, I certainly do trust the Lord; I have turned my case over to the Great Physician, and I believe He provides doctors. It would have been a simple thing for Paul to have told his nephew, Thanks for telling me the news, but I'm trusting the Lord--so you can go back home.' But we find here that Paul used the privileges of his Roman citizenship which were available to him. Obviously the Lord provides these means and He expects us to use them. This in no way means that we are not trusting Him. Rather, we are trusting God to use the methods and the means to accomplish His purpose."⁸⁸⁶

23:18-22 The commander took the advice of Paul's nephew seriously. He probably knew Ananias well enough to know that the high priest would go along with this assassination plot.

23:23-24 The commander also realized that Paul's enemies in Jerusalem would stop at nothing to see him dead. As long as Paul was in Jerusalem there was a danger of rioting. Consequently Claudius prepared to send him to the Roman provincial capital with a heavy guard under cover of night. The number of soldiers may have been 270 or 470 depending on the meaning of dexiolaboi, "spearmen." This word may refer to foot soldiers or to led horses.⁸⁸⁷ The third hour of the night was 9:00 p.m. (cf. 9:25; 17:10). Obviously Claudius Lysias did not want the assassination of a Roman citizen on his record, so he took precautions to protect Paul. Paul's guards continued to treat him with the respect due a Roman citizen. The commander even provided horses for him to ride on.

"The size of the escort is not excessive, in view of the troubled times and Jewish fanaticism."⁸⁸⁸

Constable: Act 23:25-30

Lysias' letter to Felix 23:25-30

23:25 The commander had to send a copy of the background of Paul's case along with Paul himself. Luke wrote that what follows in the text was substantially what the letter contained.

23:26 This is the first mention of the commander's name in Acts. His Greek name was Lysias, and when he purchased his Roman citizenship (cf. 22:28) he must have also taken the Roman name of the emperor. Felix was the governor of the Roman province of Syria, which included Judea. Claudius Lysias addressed Felix politely (cf. 1:1; 24:2; 26:25).

23:27-30 The commander put himself in the best light possible in view of the facts. He mentioned his "rescue" of Paul in the temple courtyard but did not say that he almost flogged Paul. New in this letter is the mention of Paul's arrest by the Jews, evidently the Jewish temple police. Lysias wrote that he had rescued Paul because he knew that Paul was a Roman citizen, but the commander only learned of Paul's Roman citizenship after he had arrested him (21:34; 22:26-27). Of particular importance is the notice that in Lysias' judgment Paul was not guilty of any crime (cf. John 18:38), but his case only involved disputes over Jewish theology.⁸⁸⁹ This was another judgment favoring not only Paul but Christianity by a Roman official that Luke carefully documented (cf. 19:40; 23:9; 25:25; 26:31-32). Undoubtedly Claudius Lysias told the Jewish leaders to go to Caesarea after Paul had left Jerusalem.

Constable: Act 23:31-32

Paul's trip back to Caesarea 23:31-32

The large contingent of Roman soldiers escorted Paul through the Judean hill country and the Shephelah to the town of Antipatris about 37 miles northwest of Jerusalem. The remaining 28 miles to Caesarea lay over flatter terrain in an area that had a sparser Jewish population. Paul's party travelled this area in daylight. The foot soldiers returned to Jerusalem from Antipatris, and the 70 remaining cavalry soldiers escorted Paul the rest of the way to Caesarea.

Paul's departure from Jerusalem was the first leg of his journey to Rome. God had used Paul as His witness in Jerusalem again and had preserved him to witness to the uttermost part of the earth.

Constable: Act 23:33--27:1

3. Ministry in Caesarea 23:33-26:32

Paul's ministry in Caesarea was from prison. Luke devoted about three chapters to Paul's ministry in Caesarea primarily to reemphasize the legality of Christianity as various Roman officials scrutinized it and to repeat major themes in Paul's addresses.

Constable: Act 23:33-35

Paul's introduction to Felix 23:33-35

23:33 The governor (procurator) of Judea at this time was Antonius Felix (52-59 A.D.).⁸⁹⁰ Pontius Pilate occupied this office from 26-36 A.D. Felix had a reputation for being a harsh ruler who had risen from a lowly background. The Roman historian Tacitus described him as follows.

". . . Antonius Felix, practiced every kind of cruelty and lust, wielding the power of [a] king with all the instincts of a slave."⁸⁹¹

He was apparently a freed man, someone who had been a bondsman but had received his freedom from an authoritative Roman who in this case was Emperor Claudius' mother, Antonia. He was the first slave ever to become the governor of a Roman province.⁸⁹² Felix rose to power as a result of his influential brother, his self-serving political maneuvering, and his three calculating marriages. He normally dealt very severely with Jews, especially the dagger-men, the terrorists who sought to overthrow Roman rule by assassinating key Romans and pro-Roman Jews (cf. 21:38).

23:34-35 Felix inquired concerning Paul's home province for the following reason. If Paul had come from an area in the empire that had its own ruler in addition to a Roman governor, that local authority had a right to witness the proceedings (cf. Luke 23:6-12). Cilicia was not such a place, however, so Felix could deal with Paul himself. He needed to hear the testimony of Paul's accusers, of course. Consequently Felix kept Paul in the governor's palace, the Praetorium, which Herod the Great had built, until those Jews arrived and he could conduct a hearing. The governor's palace had cells for prisoners. Paul would have been fairly comfortable there since he was a Roman citizen who had not even been charged formally with a crime.

College: Act 23:1-35

ACTS 23

7. The Trial before the Sanhedrin (22:30-23:10) (continued)

The Confrontation with the High Priest (23:1-5) (continued)

¹ Paul looked straight at the Sanhedrin and said, "My brothers, I have fulfilled my duty to God in all good conscience to this day." ² At this the high priest Ananias ordered those standing near Paul to strike him on the mouth. ³ Then Paul said to him, "God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!" ⁴ Those who were standing near Paul said, "You dare to insult God's high priest?" ⁵ Paul replied, "Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.' ^a"

^a 5 Exodus 22:28

In an attempt to get the accurate information on the charges against Paul, the tribune, Claudius Lysias, brought him before the Sanhedrin. Paul seemed undaunted as he "looked straight at the Sanhedrin" and began his address.

His words also were confident. He said that he had fulfilled his "duty to God in all good conscience." Paul's word for the phrase "fulfilled my duty" was pepolivteumai ( pepoliteumai ), a word which underscored his desire to "live as a good citizen." Appropriately enough, the issue of Paul's citizenship is a prominent theme in these last chapters of Acts (see 21:39; 22:28).

Some scholars have focused on this matter of Paul's conscience. It is probably true that the modern reader should not attach to the word "conscience" here the sense of a "moral faculty which is a guide for conduct." For Paul the thought is that his "conscious record of his past acts" was that he had faithfully served the Lord. Nevertheless, Paul's memory of his past surprises those who remember his persecution of the church (see 7:58; 8:1,3; 9:1-2). How could he say that he served God "in all good conscience?" In this context Paul was emphasizing his Jewish heritage (see 23:6). His service had been zealously rendered to God even when he persecuted the Christians. Now he was still zealously serving God, though he had left behind his rage against Christians. In this way he could say that before the law he stood blameless (Phil 3:6).

Ananias became high priest in A.D. 47 and held the office for eleven or twelve years. His reputation for corruption is reported by Josephus, a description which makes his careless disregard of the law in Paul's case very credible. When Ananias heard Paul's declaration of innocence, he ordered that Paul be struck on the mouth. Paul saw this move as so hypocritical that he could not remain silent. As a judge, Ananias was charged with maintaining fair treatment of those who were being heard. Now he himself was breaking the law by calling for the punishment of a defendant who had not been convicted of any offense. This was surely a violation of Jewish law. Jesus had suffered the same injustice when he stood trial before the same body in Jerusalem (see John 18:22).

For this reason Paul spoke sharply to the high priest, calling him a "whitewashed wall." The metaphor speaks of a wall that has its ugliness covered by whitewash so as to appear acceptable on the exterior. The word for "whitewash" (koniavw, koniaô) is the same word used by Jesus when he spoke of Pharisees who were whitewashed tombs (Matt 23:27). What Jesus had in mind was the Jewish practice of painting tombs white so that law-keeping Jews would not accidentally touch one and become ritually unclean. Paul was likewise accusing Ananias of hypocrisy. Paul's prediction that God would strike Ananias may have found its fulfillment less than ten years later. When the Jewish revolt of A.D. 66 began, Ananias was dragged from an aqueduct where he was hiding and was murdered along with his brother Hezekiah.

When Paul uttered these words the officers of the Sanhedrin were shocked. They could not believe that he dared "to insult God's high priest." Paul's response is somewhat puzzling. How could Paul not know that Ananias was the high priest? Even if Paul were personally unfamiliar with him, the high priest could always be distinguished during hearings such as this by his white robes and prominent seat. In addition, no evidence exists to suggest that Paul was unable to see clearly who gave the command to strike him. Perhaps the best way to understand Paul's comment is to suggest that he spoke the words with some irony; as if to say that the behavior of Ananias made it difficult to recognize him as the high priest. After all, high priests were to be leaders who honored the laws they were charged with enforcing.

The Division of the Pharisees and the Sadducees over the Resurrection Hope (23:6-10)

⁶ Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead." ⁷ When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. ⁸ (The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.) ⁹ There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. "We find nothing wrong with this man," they said. "What if a spirit or an angel has spoken to him?" ¹⁰ The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks.

Having been interrupted when he began his defense, Paul now continued by declaring his connection with Pharisaism. Far from being dishonest in this situation, Paul merely accented a point in his favor which he had emphasized many times before. He had called himself a Pharisee even during his missionary travels (see Phil 3:5). Especially when he stood before Jewish audiences he forcefully insisted that his background and training was Pharisaic (see 22:3-5). It was not unnatural for him to highlight this point before the Sanhedrin.

Knowing that the Sanhedrin consisted of both Pharisees and Sadducees, Paul raised a point which between them was controversial. Most of the time the Sanhedrin was composed of a large majority of Sadducees with a minority of Pharisees. As a Pharisee, Paul held to the doctrine of the general resurrection at the end of time, a belief that was not uncommon among Jews (see John 5:28-29; 11:24; Dan 12:2). Paul himself insists on the importance of the concept of resurrection in 1 Corinthians 15.

The Sadducees, on the other hand, rejected the notion of the resurrection. Thus Paul summed up his ministry not only by calling himself "a Pharisee, the son of a Pharisee," but also noting that he was standing trial because of his "hope in the resurrection of the dead." Again, Paul's contention was not fabricated. His proclamation of Jesus as the resurrected Christ was a major source of resistance against him (see 13:26-47). The matter of Jesus as the Messiah raised from the dead stood very much in the way of Paul's acceptance by both the Pharisees and Sadducees. Of the two Jewish sects, however, the Pharisees had more sympathy with the gospel of the resurrected Jesus. Since they believed in the concept of the resurrection, they were just one step away from Paul. If only they could accept the fact that Jesus was raised from the dead, Paul would be able to feel a close kinship with them.

For the Sadducees, however, the story was different. The dispute that resulted from Paul's statement demonstrated how far apart the two groups were on the matter of the resurrection. Luke offers a parenthetical explanation for his non-Jewish readers who might not understand the difference between these Jewish sects. The Sadducees were characterized by denying that there is a resurrection "and that there are neither angels nor spirits." Though plenty of testimony can be found regarding the rejection of the resurrection by the Sadducees, no other verse or extra-biblical reference mentions their rejection of angels or spirits. What makes their denial of angels especially surprising is that the Sadducees were staunch believers in the Pentateuch, a part of the Old Testament which features angels in several passages (see Gen 18-19; 28:10-15; 32:22-30).

For this reason it is probably better to understand Luke's comment to mean that the Sadducees rejected "the belief in a spirit world of angels and demons" which included a hierarchy of spirit beings. One other possibility is that they rejected the concept of an afterlife which involved an angelic or spiritual state of being. Both of these concepts were part of Pharisaism (see Matt 22:30).

At any rate, the discussion now focused on the theological distinctions between the Pharisees and Sadducees on the matter of the resurrection. The controversy was so heated that the meeting degenerated into chaos. Some of the Pharisees even found reasons to support Paul. His contention that an angel had spoken to him did not seem so far-fetched to them. Lysias soon realized that Paul was becoming the object of the wrath of the largest share of the council and he had him pulled away to safety within the Fortress of Antonia.

8. The Word of Encouragement from God (23:11)

¹¹ The following night the Lord stood near Paul and said, "Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome."

After two days of attacks on Paul, he may have felt very much alone. He had been beaten in the temple, shouted down by a mob, tied to a post for a Roman flogging, and rejected by the Sanhedrin. Had Paul been brought to Jerusalem to accomplish anything? Would he ever see some good come from his suffering?

At this moment in Paul's life the Lord moved to lift him up. "Take courage" were the words spoken by the Lord Jesus as he revealed that Paul would indeed "testify in Rome." Paul's endurance would pay off. He would not die before the angry mobs in Jerusalem. He was going to Rome.

9. The Conspiracy against Paul's Life (23:12-15)

¹² The next morning the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. ¹³ More than forty men were involved in this plot. ¹⁴ They went to the chief priests and elders and said, "We have taken a solemn oath not to eat anything until we have killed Paul. ¹⁵ Now then, you and the Sanhedrin petition the commander to bring him before you on the pretext of wanting more accurate information about his case. We are ready to kill him before he gets here."

Encouragement was just what Paul was going to need. Still another danger awaited. A conspiracy was agreed upon the next day by an impressive segment of the Jewish population. A group of forty men, especially if armed with small weapons, would represent a significant threat. When they obtained the cooperation of the "chief priests and elders" (all from the Sadducees), they placed themselves in a powerful position to accomplish their goal. Their determination was obvious in their vow "not to eat or drink until they had killed Paul."

10. The Discovery of the Conspiracy (23:16-22)

¹⁶ But when the son of Paul's sister heard of this plot, he went into the barracks and told Paul. ¹⁷ Then Paul called one of the centurions and said, "Take this young man to the commander; he has something to tell him." ¹⁸ So he took him to the commander. The centurion said, "Paul, the prisoner, sent for me and asked me to bring this young man to you because he has something to tell you." ¹⁹ The commander took the young man by the hand, drew him aside and asked, "What is it you want to tell me?" ²⁰ He said: "The Jews have agreed to ask you to bring Paul before the Sanhedrin tomorrow on the pretext of wanting more accurate information about him. ²¹ Don't give in to them, because more than forty of them are waiting in ambush for him. They have taken an oath not to eat or drink until they have killed him. They are ready now, waiting for your consent to their request." ²² The commander dismissed the young man and cautioned him, "Don't tell anyone that you have reported this to me."

The plan was thwarted when the son of Paul's sister heard rumors about the plot and went straight to the Fortress of Antonia to reveal it. Nothing else is known regarding Paul's family, but his sister's presence in Jerusalem with her son became Paul's salvation now. His access to Paul is not surprising given the Roman customs regarding prisoners of high rank (especially Roman citizens). Family and friends could frequently visit. Paul's ability to receive attention from a centurion also fits this model. The centurion took the "young man" (neaniva", neanias ), who may have been as young as twenty, to the tribune who listened seriously to the report. Luke records the details of the plot again in this conversation between Paul's nephew and the tribune. In doing so the drama of the situation rises to a peak. Will the tribune take action to avoid the trap? The tribune dismissed the young man with the warning that he should not reveal his visit to the Fortress.

11. The Decision to Transfer Paul to Caesarea (23:23-24)

²³ Then he called two of his centurions and ordered them, "Get ready a detachment of two hundred soldiers, seventy horsemen and two hundred spearmen ^a to go to Caesarea at nine tonight. ²⁴ Provide mounts for Paul so that he may be taken safely to Governor Felix."

^a 23 The meaning of the Greek for this word is uncertain.

The tribune, Lysias, called two of his centurions to prepare a detachment of soldiers to escort Paul away from the trouble. His urgency was motivated by the fact that he did not want the assassination of a Roman citizen within his jurisdiction and he wanted Paul safely out of reach of the danger. Besides this, the tribune would have eventually transferred Paul to Caesarea anyway, since the Jews were accusing Paul of a capital offense.

Paul's protection required a total of 470 men-200 soldiers, seventy cavalry, and 200 "spearmen" (dexiolavbou", dexiolabous ). Though Haenchen scoffs at so large a number of soldiers to protect one prisoner, it should be remembered that the tribune had no way of knowing how large the rebel plot might be (perhaps beyond the forty men reported by Paul's nephew) against Paul. The detachment of such a large force would still leave 500 troops in Jerusalem, since the Fortress of Antonia held an auxiliary cohort of 1,000 men.

Given the urgency of the situation, the tribune ordered the force to leave immediately, even though it was long past nightfall. Paul was provided with "mounts" (kthvnh, ktçnç) which included horses or mules. The march would be a difficult one.

12. The Letter from the Tribune to Felix (23:25-30)

²⁵ He wrote a letter as follows: ²⁶ Claudius Lysias, To His Excellency, Governor Felix: Greetings. ²⁷ This man was seized by the Jews and they were about to kill him, but I came with my troops and rescued him, for I had learned that he is a Roman citizen. ²⁸ I wanted to know why they were accusing him, so I brought him to their Sanhedrin. ²⁹ I found that the accusation had to do with questions about their law, but there was no charge against him that deserved death or imprisonment. ³⁰ When I was informed of a plot to be carried out against the man, I sent him to you at once. I also ordered his accusers to present to you their case against him.

As he sent his forces on their way toward Caesarea, the tribune also ordered them to carry a letter addressed to the procurator in Caesarea. The letter is given here, the only time in the New Testament that a secular letter is recorded. The phrase "as follows" (e[cousan toÉn tuvpon tou'ton, echousan ton typon touton ) suggests that Luke's report of this letter reflects not only the actual content, but also the form of this official governmental communication. How Luke gained access to official documents is unclear.

The terminology and form of the letter are quite true to available samples of such correspondence in the first century. The commander began by identifying himself as Claudius Lysias, then naming the recipient, and finally giving the usual greeting (caivrein, chairein ). The name Claudius Lysias implies that the commander was a Greek, since Lysias was the name he would have taken when he became a Roman citizen. The name Claudius suggests that he became a citizen during the reign of the emperor Claudius.

He addressed the letter to Governor (hJgemovni, hçgemoni) Felix, an appropriate title for the position of Felix as procurator. Added to this address was the title "Excellency," a description that communicated respect for the position. All of these elements gave the letter the official tone considered necessary for such a communication.

Claudius Lysias now summarized the events surrounding Paul's situation. As true with any story where politics is involved, Lysias described the incident in the way which most flattered himself. He mentioned the trouble in the temple courts, but carefully worded his report to make it look as if he had found out about Paul's Roman citizenship before the mob scene ever took place. Thus he portrayed himself as the vigilant ruler always prepared to come to the defense of a Roman citizen. Of course, the reader of Acts knows better!

One thing which Lysias had discovered for certain was that Paul was innocent of any crime "that deserved death or imprisonment." The commander had gathered enough facts to know the charges were motivated by "questions about their law." This means that Lysias had eliminated at least one charge which could have been serious - that Paul had taken a Gentile into the temple (see 21:28), a crime punishable by death.

Lysias concluded his letter by observing that he had advised (or would by the time the letter arrived) the Jewish accusers that they would need to prepare a case against Paul. Felix would soon have the opportunity to hear this case.

F. THE IMPRISONMENT AT CAESAREA (23:31-26:32)

1. Paul's Transfer to Caesarea (23:31-35)

³¹ So the soldiers, carrying out their orders, took Paul with them during the night and brought him as far as Antipatris. ³² The next day they let the cavalry go on with him, while they returned to the barracks. ³³ When the cavalry arrived in Caesarea, they delivered the letter to the governor and handed Paul over to him. ³⁴ The governor read the letter and asked what province he was from. Learning that he was from Cilicia, ³⁵ he said, "I will hear your case when your accusers get here." Then he ordered that Paul be kept under guard in Herod's palace.

With the letter in hand and the prisoner on a pack animal, the troops began their journey toward Caesarea three hours after sunset. Normally this kind of travel would be out of the question. In this highly-charged atmosphere, a sense of urgency surrounded the mission. They marched to Antipatris, a military station which had been fortified by Herod the Great and named for his father Antipater. From Jerusalem the force would travel some thirty-five miles. Such a distance could not be covered in one day unless the troops moved in a forced march.

The issue of the distance covered in this march has raised eyebrows among commentators. Looming above the whole discussion is some uncertainty of the location of Antipatris, but few doubt that the distance could be less than thirty-five miles. Usually troops moved a maximum distance of twenty to twenty-five miles in a day.

Marshall suggests that the problem is solved if one assumes that the infantry marched out of Jerusalem only as far as was necessary for Paul's safety, and then turned back to Jerusalem. At that point the cavalry could move on toward Antipatris, a distance which could be covered by horses in a day.

The problem with this suggestion (and Marshall is aware of it) is that the text states that they reached Antipatris before the infantry turned back. The only solution that can be offered is to say that the sense of urgency made this a forced march that lasted through the night, the morning hours, and well into the afternoon hours. The march was possible, but unusual, and implies that the tribune Lysias was quite concerned about this mission. At that point the infantry turned back to Jerusalem, and the cavalry prepared to go on to Caesarea.

The prisoner was finally brought to Caesarea, some twenty-eight miles from Antipatris. Caesarea was the seat of Roman administration for Judea. The governor Felix resided there and before him Paul now was going to stand. As far as the reputation of Felix is concerned, nothing good may be said. His full name was Claudius Felix, a freedman who owed his rise to power to his brother Pallas, whose position in the court of Claudius meant plenty of political power. For a former slave, Felix had reached a position unheard of. The comment of Tacitus was that Felix "held the power of a tyrant with the disposition of a slave."

During his reign as procurator (A.D. 52-59) the Jewish state was becoming more and more dangerous. Nationalism was on the rise, and the cruel manner in which Felix handled the Jewish problems alienated some of the more moderate Jews.

In addition to these problems, Felix made a mockery of the institution of marriage, pursuing and marrying in succession three different wives of royal birth. The first of these was a granddaughter of Antony and Cleopatra. The third of his wives was Drusilla, the daughter of Herod Agrippa I (the Herod of Acts 12), and sister of Herod Agrippa II, who appears in an upcoming trial scene in Acts (see 24:24).

When Felix read the letter he immediately wanted to know from what Roman province Paul came. If Felix found that Paul was from one of the client kingdoms in the region, he may have initiated contacts with the client king before proceeding. As it stood, Paul was from the Roman province Cilicia, which was connected to Syria, and thus Felix prepared to hear the case. The hearing would take place when the accusers arrived, and until then Paul would be held prisoner in "Herod's palace," a residence constructed by Herod the Great. Now the structure served as the "praetorium," or procurator's headquarters.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 23:1

XXIII: 1, 2. No sooner had the prisoner and the Sanhedrim come face to face, than the chiliarch must have perceived that he was again to be disappointed in his efforts to understand the case; for, instead of preferring formal charges against Paul, the proceedings were opened by calling upon him to defend himself: (1) " Then Paul, looking earnestly on the Sanhedrim, said: I have lived in all good conscience before God until this day. (2) Then the high priest Ananias commanded those who stood by him, to smite him in the mouth." No doubt the blow was as prompt as the word. The interruption was as unexpected as it was exasperating.

McGarvey: Act 23:3-5

3-5. For once in the history of his persecution, the provocation was too great for Paul, and found vent in a burst of anger. (3) " Then said Paul to him, God shall smite thee, thou whitewashed wall. And do you sit to judge me according to the law, and command me to be smitten contrary to the law? (4) But those who were standing by said, Do you revile God's high priest? (5) Paul said, I did not know, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people. " The flash of anger was but momentary. No sooner were the words spoken than his habitual self-control regained its ascendancy. He frankly admits that he had done wrong, but excuses himself by the fact that he knew not that it was the high priest. If he had been disposed to further excuse himself, by urging that the high priest deserved all he had said of him, his plea would have been true, but insufficient. For how can we return good for evil, if we return to men their deserts? It were well if his example should be imitated by all disciples who meet with injustice at the hands of their rulers.

McGarvey: Act 23:6-10

6-10. The presence in which Paul stood was not unfamiliar to him. He doubtless remembered the faces of many in the Sanhedrim, and was intimately acquainted with the party feelings which often distracted their councils, and which had been known to stain the streets of Jerusalem with blood. Seeing that they were determined not to do him justice, he resolved to take advantage of their party feuds in order to secure his own safety. (6) " But when Paul knew that one part were Sadducees, and the other Pharisees, he cried out in the Sanhedrim, Brethren, I am a Pharisee, the son of a Pharisee. Concerning the hope of the resurrection of the dead I am called in question. (7) And when he had said this, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. (8) For the Sadducees say there is no resurrection, nor angel, nor spirit. But the Pharisees confess both. (9) And there arose a great outcry; and the scribes, who were of the Pharisees' party, arose and contended, saying, We find no evil in this man. And if an angel or a spirit has spoken to him, let us not fight against God. (10) And there being a great dissension, the chiliarch, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from their midst, and lead him into the castle. " It will be observed, that in stating the difference between the two parties, Luke uses the term both when the reference is to three specifications, viz.: resurrection, angel, and spirit. This arose, no doubt, from the fact that the three specifications are really combined in two, as the existence of angels or spirits involves but the one question of the existence of purely spiritual beings.

Under ordinary circumstances, it is not probable that so violent a dissension could have been so easily excited. The circumstance is indicative of an unusual exasperation of the parties just preceding this event. Such a state of things, combined with the complete agreement declared by Paul with the Pharisees on the points at issue, naturally inclined them to favor this release. He declared this agreement in strong terms, asserting not only that he was a Pharisee, but the son of a Pharisee, and that it was for the hope peculiar to the party that he was arraigned as a criminal. They saw that the establishment of his doctrine would certainly be the ruin of the opposing sect, and losing sight, for a moment, of its effects upon their own party; forgetting, too, the ill-founded charge against Paul, in reference to the law and temple, they declared that they could find no fault in the man. Perhaps, also, the awkward position they were in with reference to the proof of those charges rendered them somewhat willing to find an excuse for admitting his innocence. But the slightest hint, on their part, of his innocence, was sufficient to arouse the Sadducees, because they saw that it was prompted chiefly by hatred to themselves. On the part of the Sadducees, the two most violent passions to which they were subject, hatred toward the disciples and jealousy toward the Pharisees, combined to swell the uproar which broke up the deliberations of the assembly. Paul was near being a victim to the storm which he had raised, when the Roman soldiery came to his rescue. Lysias was once more disappointed in his efforts to learn the truth about his case, and must have been in greater perplexity than ever, as he commanded the soldiers to lead him back into the castle.

McGarvey: Act 23:11

11. If we had some epistle from Paul's pen, written at this time, it would tell of great distress and despondency; for such a state of mind is clearly indicated by an event which now transpired. (11) " And the night following, the Lord stood by him and said, Take courage, Paul, for as you have testified concerning me in Jerusalem, so you must also testify in Rome. " It is not to be presumed that this personal appearance of the Lord to encourage him occurred when it was not needed, or when encouragement could be supplied in an ordinary way. It is quite certain, therefore, that Paul's spirit was greatly burdened that night. The long-dreaded bonds and afflictions, which had hung like a dark cloud before him on his journey from Corinth to Jerusalem, had now at last fallen upon him. Thus far, since his arrest, he may have been cheered by the hope that the fervent prayers of himself and many brethren, which, in anticipation of these calamities, had been urged at the throne of favor for months past, would prove effectual for his deliverance, and for the realization of his long-cherished desire to visit Rome. But his speeches before the mob and the Sanhedrim had only exasperated his enemies, who were now, more than ever, intent upon his destruction; and his jailer, though disposed to do justice, knew not what to do but to keep him in prison. In whatever direction he could look, prison walls or a bloody grave stood before him, and hedged up his way, either to Rome or to any other field of future usefulness. But just at the proper moment to save him from despair, the solemn assurance is give, that his long-continued prayers would yet be answered, and he should preach the Word in Rome as he had done in Jerusalem. In tracing the fulfillment of this promise, we shall witness a remarkable illustration of the workings of providence in answer to prayer.

McGarvey: Act 23:12-16

12-16. The light did not immediately dawn upon his prospects, but the darkness continued for a while to grow deeper. (12) " And when it was day some of the Jews made a conspiracy, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. (13) And there were more than forty who made this agreement. (14) They went to the high priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing till we have killed Paul. (15) Now then, do you, with the Sanhedrim, notify the chiliarch to bring him down to you to-morrow, as though you would inquire more accurately concerning him, and we, before he comes near, are ready to slay him. (16) But the son of Paul's sister heard of their lying in wait, and came and entered into the castle, and told Paul. " It is difficult for a conspiracy for this kind, requiring the consultation of so many persons, to be concocted and executed with perfect secrecy. Especially is it so when the intended victim is one about whom the whole community is, at the time, intensely excited. It is not at all surprising, therefore, that some of Paul's many friends heard of it, and that his nephew undertook the dangerous task of communicating it to him. He at once saw, that, notwithstanding the assurance of safety given the night before, the danger of his situation was more alarming than ever. The chiliarch could not well refuse to grant so reasonable a request; and if it is granted, his doom is sealed. If the Pharisees who had befriended him in the Sanhedrim had not become indifferent to his fate, they had been outwitted, so that the Sadducees were about to make the request in the name of the whole Sanhedrim without consulting them.

McGarvey: Act 23:17-22

17-22. A moment's reflection was sufficient to show Paul that his only hope of safety was in the chiliarch, and, therefore, he at once had the facts communicated to him. (17) " Then Paul called to him one of the centurions, and said, Lead this young man to the chiliarch; for he has something to tell him. (18) He then took him and led him to the chiliarch, and said, The prisoner, Paul, called me to him and requested me to lead this young man to you, who has something to say to you. (19) The chiliarch took him by the hand, and drawing aside in private, asked him, What is it that you have to tell me? (20) And he said, The Jews have agreed to request you that you bring down Paul into the Sanhedrim to-morrow, as though they would inquire more accurately concerning him. (21) But do not be persuaded by them; for there lie in wait for him more than forty men of them, who have bound themselves under a curse neither to eat nor drink until they have slain him. And they are now prepared, expecting a promise from you. (22) Then the chiliarch dismissed the young man, charging him to tell no one that you have made known these things to me. " The injunction of secrecy was prompted in part by a desire for the young man's safety; but chiefly by an unwillingness that the Jews should know the real cause of the steps he was about to take. If they should discover that their machinations could influence his policy, they might be emboldened to give him further trouble.

McGarvey: Act 23:23-30

23-30. There were at least three lines of policy between which the chiliarch could have chosen. If he had been disposed to gratify the Jews, he might have given Paul up to their malice, without probability of being known to his superiors as accessory to the murder. If he had preferred to defy their power, and display his own, he might have sent him down to the Sanhedrim under a strong guard. Or if he desired to protect Paul, yet to avoid giving unnecessary offense to the Jews, he might send him away that night before their request was laid before him. It reflects credit upon his character that he chose the course which both justice and prudence dictated. (23) " And he called to him two of the centurions, and said, Make ready two hundred soldiers, and seventy horsemen, and two hundred spearmen, to go to Cæsarea at the third hour of the night, (24) and provide beasts, in order that they may mount Paul and take him to Felix the governor. (25) And he wrote a letter in this form: (26) Claudius Lysias to the most excellent governor Felix, greeting. (27) This man was seized by the Jews, and was about to be killed by them, when I came with the soldiery and rescued him, having learned that he was a Roman. (28) And desiring to know the cause for which they accused him, I led him down into their Sanhedrim, (29) and found him accused concerning questions of their law, but having nothing laid to his charge worthy of dead or of bonds. (30) And it being disclosed to me that a plot against the man was about to be executed by the Jews, I immediately sent him to you, commanding his accusers to say before you what they have against him. Farewell. " But for one misrepresentation in this letter, there would be nothing discreditable to Lysias in this whole affair. He had acted like a just and prudent man in managing a difficult case; but in reporting to his superior, he so states the facts as to give himself credit to which he was not entitled. He states that his first rescue of Paul was prompted by the fact that he was a Roman citizen; whereas, in truth, he knew nothing of Paul's citizenship till after he had seized him and had prepared to scourge him. Thus a motive was claimed which was not real, and a fault which he had committed was suppressed. When we remember, however, that it is a common fault with military commanders to make the most favorable reports of their achievements, we are not disposed to give Lysias a low rank among his compeers for veracity.

The statement that he had commanded Paul's accusers to say before Felix what they had against him, was not strictly true; for, at the time of writing, he had given no such command. But it was not intended to deceive the governor; for he intended to issue the order before the letter could be received. When this order was issued, the Jews were bitterly disappointed, and the forty conspirators had a prospect of a good long fast. They naturally felt some ill-will toward Lysias, as we shall see manifested hereafter, for snatching their victim out of their hands.

The letter also shows, that though Lysias could not understand the exact nature of the charges against Paul, he knew that they had reference to the Jewish law, and was satisfied that what they accused him of was not worthy either of death or of imprisonment. Under this conviction, if he had not been constrained to send him away for safety, he would, probably, have released him.

McGarvey: Act 23:31-35

31-35. (31) " Then the soldiers, according to what was commanded them, took Paul and conducted him by night to Antipatris, (32) and, on the next day, they returned to the castle, leaving the horsemen to go forward with him. (33) They went to Cæsarea, delivered the epistle to the governor, and presented Paul before him. (34) And when the governor read the epistle, he asked of what province he was, and, learning that he was from Cilicia, (35) he said, I will hear you when your accusers are also come. And he commanded him to be kept under guard in Herod's palace. " This was a palace erected by Herod the Great, who built Cæsarea.

When the troops guarding Paul has passed beyond the immediate vicinity of Jerusalem, there was no further use for the powerful force of infantry; hence the return of the four hundred soldiers and spearmen. The distinction between these two classes is, that those called soldiers belonged to the regular Roman legions, while the spearmen were light-armed troops attached to the legions.

This incident in Paul's history has been made to bear a part in the controversy as to whether military service is compatible with Christianity. It is urged that Paul could not consistently accept the services of an army of four hundred and seventy men to protect his life from a Jewish mob, unless he acknowledged the rightfulness of military service. But the facts in the case are not suitable to the argument. He did not, in the exercise of his freedom, voluntarily call for military interference; but the military had already interfered, without consulting his wishes, and taken violent possession of him; and his request was, that they should exercise the power which they had chosen to assume, for his safety rather than for his destruction. If a man were confined within the den of a gang of robbers, he might, with all propriety, request them to keep him out of the reach of another gang who were seeking his life. Such a request would be no more an indorsement of highway robbery than Paul's request, expressed through his nephew, was an indorsement of military service. There is not an instance on record in which the apostles ever called for military interference in their times of suffering and persecution.

Tafsiran/Catatan -- Lainnya

Evidence: Act 23:16

I have known what it is to use up all my ammunition, and then I have, as it were, rammed myself into the great gospel gun and fired myself at the hearers—all my experience of God’s goodness, all my consciousness of sin, and all my sense of the power of the gospel. CHARLES SPURGEON

Pendahuluan / Garis Besar

Robertson: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Pendahuluan Kitab)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Garis Besar)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Pendahuluan Kitab)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 23 (Pendahuluan Pasal)

Overview

Act 23:1, As Paul pleads his cause, Act 23:2, Ananias commands them to smite him; Act 23:7, Dissension among his accusers; Act 23:11, God encourages him; Act 23:14, The Jews’ laying wait for Paul, Act 23:20. is declared unto the chief captain; Act 23:27, He sends him to Felix the governor.

Poole: Acts 23 (Pendahuluan Pasal)

CHAPTER 23

MHCC: Acts (Pendahuluan Kitab)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 23 (Pendahuluan Pasal)

(Act 23:1-5) Paul's defence before the council of the Jews.

(Act 23:6-11) Paul's defence. He receives a Divine assurance that he shall go to Rome.

(Act 23:12-24) The Jews conspire to kill Paul, Lysias sends him to Cesarea.

(Act 23:25-35) Lysias's letter to Felix.

Matthew Henry: Acts (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 23 (Pendahuluan Pasal)

The close of the foregoing chapter left Paul in the high priest's court, into which the chief captain (whether to his advantage or no I know not) had removed his cause from the mob; and, if his enemies act there against him with less noise, yet it is with more subtlety. Now here we have, I. Paul's protestation of his own integrity, and of a civil respect to the high priest, however he had upon a sudden spoken warmly to him, and justly (Act 23:1-5). II. Paul's prudent contrivance to get himself clear of them, by setting the Pharisees and Sadducees at variance one with another (Act 23:6-9). III. The governor's seasonable interposal to rescue him out of their hands likewise (Act 23:10). IV. Christ's more comfortable appearing to him, to animate him against those difficulties that lay before him, and to tell him what he must expect (Act 23:11). V. A bloody conspiracy of some desperate Jews to kill Paul, and their drawing in the chief priests and the elders to be aiders and abettors with them in it (Act 23:12-15). VI. The discovery of this conspiracy to Paul, and by him to the chief captain, who perceived so much of their inveterate malice against Paul that he had reason enough to believe the truth of it (Act 23:16-22). VII. The chief captain's care of Paul's safety, by which he prevented the execution of the design; he sent him away immediately under a strong guard from Jerusalem to Caesarea, which was now the residence of Felix, the Roman governor, and there he safely arrived (Act 23:23-35).

Barclay: Acts (Pendahuluan Kitab)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 23 (Pendahuluan Pasal)

The Strategy Of Paul (Act_23:1-10)

A Plot Unmasked (Act_23:11-24)

The Captain's Letter (Act_23:25-35)

Constable: Acts (Pendahuluan Kitab)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Garis Besar)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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McClain, Alva J. The Greatness of the Kingdom. Reprint ed. Winona Lake, In.: BMH Books, 1974.

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McLean, John A. "Did Jesus Correct the Disciples' View of the Kingdom?" Bibliotheca Sacra 151:602 (April-June 1994):215-27.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Willilams. Oxford: Clarendon Press, 1965.

Meisner, Donald R. "Chiasm and the Composition and Message of Paul's Missionary Sermons." S.T.D. thesis, Lutheran School of Theology at Chicago, 1974.

_____. "The Missionary Journeys Narrative: Patterns and Implications." In Perspectives on Luke-Acts, pp. 199-214. Edited by Charles H. Talbert. Danville, Va: Association of Baptist Professors of Religion, 1978.

Merrill, Eugene H. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

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The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moore, Thomas S. "To the End of the Earth': The Geographical and Ethnic Univarsalism of Acts 1:8 in Light of Isaianic Influence on Luke." Journal of the Evangelical Theological Society 40:3 (September 1997):389-99.

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_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

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_____. "On the Road and on the Sea with St. Paul." Bible Review 1:2 (Summer 1985):38-47.

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_____. Edited by J. D. Douglas. 1962 ed. S.v. "Judas Iscariot," by R. P. Martin.

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_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

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_____. "An Appraisal of the Signs and Wonders Movement." Bibliotheca Sacra 145:577 (January-March 1988):57-82.

_____. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1987):30-46.

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_____. The Message of Acts. Downers Grove: InterVarsity Press, 1990.

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_____. S.v. "pneuma . . .," by Eduard Schweizer.

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_____. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Pendahuluan Kitab)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

====================

Gill: Acts (Pendahuluan Kitab)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Pendahuluan Kitab)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Garis Besar)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV