Introductory remarks:
As I noted in the last chapter there is no chapter break in my Greek New Testament, so this chapter is a continuation of chapter twenty-two, which was a continuation of chapter twenty-one. "Paul says he is a Pharisee and believes in the resurrection of the dead. This causes division between the Pharisees and Sadducees present. Scribes among the Pharisees declare Paul innocent. Fearing the crowd will pull Paul apart; the captain takes Paul back to the castle. Jesus appears to Paul and tells him not to fear because He will bear witness in Rome. Certain Jews plot to kill Paul, and Paul's nephew hears of it and tells Paul. The nephew tells the captain that the Jews will request Paul to be taken to the council the next day, but there will be 40 men hiding along the way to kill him. The captain sends Paul with a guard of 200 men to Felix" (A Survey of Acts- Brenda).
This chapter may be outlined as follows: Paul before the council vv. 1-11; the plot against Paul's life vv. 12-22; Paul sent to Felix the governor vv. 23-35.
Paul Before the Council
Verse 1, "And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day."
LGT "And Paul, having looked intently on the Sanhedrim, said, Men, brethren, I in all good conscience, have conducted myself towards God unto this day."
And Paul, having looked intently on the Sanhedrim. Robertson says that Paul may have had weak eyes, but he may have tried to see if he recognized anyone among the Sanhedrim that he might have known when he was a Pharisee. I in all good conscience. In this phrase Paul says that he persecuted the Christians thinking as they did that God would have him do so. The word conscience here has the meaning he had joint knowledge. The word simply means consciousness of one's own thoughts, or of ones own self, and not consciousness of the distinction of right and wrong with approval or disapproval. Having conducted myself towards God unto this day. Paul tells the Sanhedrim that he has not taught men to live against the Law and the Temple, but that he has lived as a faithful Jew, against their charges of sedition. Paul states unto this day, which includes the time before and after his conversion. The fact that a man does something in good conscience does not alleviate his guilt. Conscience is not our guide; the truth is the only separator of good and evil.
Verse 2, "And the high priest Ananias commanded them that stood by him to smite him on the mouth."
LGT "But the high priest Ananias ordered the ones standing by him to smite his mouth."
"Ananias is described as a revengeful and rapacious [greedy, grasping] 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). To smite his mouth. The smiting on the cheek was exceptionally insulting, and was not uncommon among the Jews. This is what brought our Savior to say turn the other cheek. The high priest was indignant that Paul would speak before he invited him to. Ananias had already convicted Paul in his own mind, and being the tyrant that he was, he shows the rest that he is in control, and has Paul punched in the face to shut him up.
Verse 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 the law?"
LGT "Then Paul said to him, God is about to smite thee, whited wall: and do you sit judging me according to the law, and contrary to law command me to be smitten?"
God is about to smite thee. Paul did not say, "God shall smite thee", but God is about to smite thee. Paul was uttering a prophetic judgment on Ananias. This was very characteristic of Paul; he knew that he was innocent, and he also knew what a tyrant Ananias was. Paul's prediction was fulfilled. "Ananias was slain, with Hezekiah his brother, during the agitation that occurred in Jerusalem when the robbers, or Sicarii, under their leader, Manahem, had taken possession of the city. He attempted to conceal himself in an aqueduct, but was drawn forth and killed" (Jewish wars-Josephus). Thou whited wall. This is a term used to describe a hypocrite. "A whited wall is a wall or enclosure that is covered with lime or gypsum, and that thus appears to be different from what it is, and thus aptly describes the hypocrite" (Barnes). And do you sit judging me according to the law, and contrary to the law command me to be smitten. Ananias sits and judges Paul according to the Law of Moses; the law required every man an opportunity to defend himself (Lev. 19:15, 16; Exo. 22:1,2). Ananias commanded Paul to be smitten contrary to the Law, Ye shall do no unrighteousness in judgment (Lev. 19:35).
McGee points out:
"The high priest orders Paul smitten on the mouth, and Paul speaks out against him very strongly. This should dispel the idea that Paul was some sort of pantywaist. The concept that humility makes a person a sort of Mr. Milquetoast is all wrong. Actually, humility and meekness mean that you submit yourself to the will of God, regardless of the cost. Paul is a meek man and a humble man, but he is not about to take injustice lying down. He calls this man a whited wall. While you are judging me according to the Mosaic Law, you are breaking the Law yourself. That reveals that Paul also knew the Law. A man cannot be condemned or punished before judgment has been handed down."
Verse 4, "And they that stood by said, Revilest thou God's high priest?"
LGT "And those who stood by said, Railest thou at the high priest of God?"
The people charge Paul with irreverence, for the office of high priest demanded respect.
Verse 5, "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 the people."
LGT "And Paul said, I was not conscious, brethren, that he is high priest: for it is written A ruler of the people thou shall not speak evil of."
I was not conscious. "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 shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1 Peter 2:23) when smitten on the cheek (John 18:22), but He did protest against the act and did not turn the other cheek" (Robertson).
Verse 6, "But when Paul perceived that the 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."
LGT "But Paul having known that one part consists of Sadducees and the other Pharisees cried out in the Sanhedrim, Men brethren, I am a Pharisee, a son of a Pharisee; concerning a hope and resurrection of [the] dead I am judged."
Paul senses that he is being tried before the two factions, the Pharisees and the Sadducees. Paul is setting these two parties against each other, the liberal party, the Sadducees, who did not believe in the resurrection of the dead or any life after death, and the conservative party, the Pharisees, who did believe in the resurrection of the dead. In no way is Paul referring here to the resurrection of the Lord Jesus. I am a Pharisee, a son of a Pharisee. Paul did not deny being a Christian, but he is identifying himself with the conservative party in that he believes in the resurrection. Concerning a hope and resurrection of the dead I am judged. This is the entire issue that he is being judged, for he was preaching to the entire world the resurrection of Jesus Christ. At this council however, he is siding with the Pharisees.
Verse 7, "And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided."
LGT "And he having said this, there was a dissension of the Pharisees and the Sadducees, and the multitude was divided."
The Pharisees embraced Paul's position regarding the resurrection; so there was dissention between the two parties.
Verse 8, "For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both."
LGT "For indeed [the] Sadducees say there is no resurrection nor angel, nor spirit; But [the] Pharisees confess them both."
The Sadducees did not believe in any spirit existence in the human body, nor in heaven; and further that this life is all that man has; while the Pharisees confess, that is, say the same thing that God says about life after death.
Verse 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."
LGT "And there was a great shout, and having arisen certain of the scribes, the part of the Pharisees, they were contending, saying, We find nothing evil in this man: and what if a spirit spoke to him, or an angel?"
Certain of the scribes, the part of the Pharisees. The scribes, the learned men of the Pharisees. We find nothing evil in this man. "No opinion which is contrary to the Law of Moses; no conduct in spreading the doctrine of the resurrection which we do not approve. The importance of the doctrine, in their view, was so great as to throw into the background all the other doctrines that Paul might hold; and, provided this were propagated, they were willing to vindicate and sustain him" (Barnes). These Pharisees hated the Sadducees even more than Paul, for we are not to suppose that the Pharisees were friends of Paul.
Verse 10, "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."
LGT "And a great dissension arising, the chief captain fearing lest Paul should be torn in pieces by them, commanded the troop, having gone down, to take him by force from their midst, and to bring [him] into the fortress."
Lysias, the chief captain had to order the soldiers to rescue Paul from the heated rage the two parties were in; the rage was more against each other than with Paul. Lysias was more perplexed than ever, as he has Paul brought back into the Tower of Antonia.
Verse 11, "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."
LGT "But the following night, the Lord standing by him, said, Be of good courage: for as thou didst fully testify the things concerning Me at Jerusalem, so thou must also bear witness at Rome."
Paul needed this comfort from the Lord Jesus Christ now more than ever. The fact that Jesus comes to Paul in his need gave Paul courage to continue to Rome. Paul needed this courage from the Lord because of the fact that he might have thought about all the ones who had warned him not to go to Jerusalem, and now he is given encouragement directly from the Lord. For thou didst fully testify the things concerning Me at Jerusalem. Nothing could console Paul more than to receive the approbation of God directly from the Lord Jesus Himself; the Lord tells Paul he did a fine job in Jerusalem. So thou must also bear witness at Rome. Paul can now rest assured that his hopes of going to Rome are not hopeless. Robertson says, "he can bide Christ's time now." The fact that Jesus tells Paul that he will bear witness of Him in Rome gives Paul the needed assurance that He would deliver him from his present situation. We have the same assurance in the Word of God that the Lord will never leave us nor forsake us.
The Plot against Paul's Life
Verse 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 killed Paul."
LGT "And it being day, a combination of the Jews put themselves under a curse, declaring neither to eat nor drink till they should kill Paul."
A combination of both parties of the Sanhedrim conspired to kill Paul by placing themselves under a curse that God would seek revenge upon them if they did not succeed in their goal. It seems that this band of Jews will get very hungry and thirsty before this curse of theirs succeeds.
Verse 13, "And they were more than forty which had made this conspiracy."
LGT "And they were more than forty who made this conspiracy:"
This band of forty some desperate men, bound by an oath to God, were bound and determined to kill Paul; this might have put Paul under dire straights had it not been for the visitation of our Lord to Paul.
Verse 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."
LGT "Who having come to the chief priest and the elders said, We have cursed ourselves with a curse, to taste nothing until we should kill Paul."
They go to the Sanhedrim and repeat the curse they placed themselves under. This is a fulfillment of prophecy of our Lord in John 16:2, "Whoso killeth you will think that he doeth God service." We have cursed ourselves with a curse. This is literally; we have anathematized ourselves with an anathema. We have made this oath as solemn as possible.
Verse 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."
LGT "Now therefore ye make a representation to the chief captain with the Sanhedrim, so that he may bring him down unto you, as being about to examine more accurately the things concerning him: and we, before his drawing near, are ready to put him to death."
The authority in this case is with the chiliarch, the chief captain, not with the Sanhedrim; however these forty or so Jews appeal to the chief priest and elders to go to him and beg for Paul in order that they might kill him. The plan of these conspirators was that when the chief priest and elders would seek release from the chief captain, in order to re-examine Paul, and that on the way to the council they would bushwhack him; a devious plot they were sure would work.
Verse 16, "And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul."
LGT "But the son of the sister of Paul, having heard of the lying in wait, having come near and entered into the fortress, he reported [it] to Paul."
This is all that is recorded of Paul's family. Paul was not formerly charged, and being a Roman citizen, he would be able to receive visitors. How Paul's nephew knew of the plot is not revealed; what is revealed is that he entered the Tower of Antonia and reported to Paul the plot.
Verse 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."
LGT "And Paul, having called one of the centurions to [him] said, Take this young man to the chief captain, for he has something to report to him."
Paul knew that he would see Rome, after Christ had assured him of it; but now he must do everything with in his own power to secure his release; of course he had the assurance that he would be freed. He sends his nephew with the centurion to give his report to the chief captain.
Verse 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."
LGT "He indeed therefore, having taken him, brought [him] to the chief captain and said, The prisoner Paul, having called me to [him], asked [me] to lead this young man to thee, having something to say to thee."
The centurion took Paul's nephew to the chief captain in order to report to him of the plot that the band of Sadducees and Pharisees that were planning to kill Paul as they brought him from the fortress to the Sanhedrim council.
Vincent notes on Paul's military custody:
"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."
Verse 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?"
LGT "And the chief captain, having taken hold of his hand, and having withdrawn apart inquired, What is it thou hast to report to me?"
The chief captain took the young man gently aside by the hand, away from the multitude, in order for him to be able to give his report without feeling threatened.
Verse 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 inquire somewhat of him more perfectly."
LGT "And he said, The Jews agreed to request thee, that to-morrow that thou mayest bring Paul down into the Sanhedrim, as being about to inquire more accurately concerning him."
Paul's nephew reveals the plot, that they only made an appearance that the Sanhedrim wanted to interview Paul more fully. This band of forty or so Jewish zealots represented the feeling of the entire Jewish nation towards Paul.
Verse 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."
LGT "Thou therefore be not persuaded by them: more than forty men of them lie in wait for him, who put themselves under a curse, neither to eat nor to drink, till they put him to death, and now they are waiting the promise from thee."
The young man freely relates the entire plot of this fraternity of forty or so men who made a vow amongst themselves, that they would not eat nor drink till they got word from the chief captain that he would bring his uncle Paul down from the Tower of Antonia to them. The young man asks the chief captain not to yield to them, for they have laid a plot to bushwhack Paul on the way to the council.
Verse 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."
LGT "The chief captain therefore, dismissed the young man, having charged [him] to utter to no one these things that thou did represent to me."
The chief captain does care for Paul, being a Roman citizen, and now that this plot has been revealed to him, he sends Paul's nephew away, telling him not to tell anyone any part of it.
Paul Sent to Felix the Governor
Verse 23, "And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night."
LGT "And having called to [him] certain two of the centurions, he said, Prepare two hundred soldiers, that they may go as far as Caesarea, and seventy horsemen, and two hundred spearmen, for the third hour of the night."
A centurion had charge of one hundred men. The chief captain sent two centurions with one hundred men each, along with these two hundred soldiers seventy horsemen and two hundred spearmen. We must remember that the reason he sent such an army to protect one man, it was because the men who were lying in wait to bushwhack Paul was also very large. They left the castle the third hour of the night, that is, nine P.M.
Verse 24, "And provide them beasts, that they may set Paul on, and bring him safe unto Felix."
LGT "And to have provided beasts to set Paul on that they may carry [him] safe through to Felix, the governor,"
They set Paul on a beast of burden to carry him safely from Jerusalem to Caesarea, where Felix the governor resided. "Felix was the governor of Judea. His name was Antonius Felix. He was a freedman of Antonia, the mother of the Emperor Claudius. He was high in the favor of Claudius, and was made by him governor of Judea. Josephus calls him Claudius Felix. He had married three wives in succession that were of royal families, one of whom was Drusilla, afterward mentioned in ch. 24:4, who was sister to King Agrippa. Tacitus says that he governed with all the authority of a king, and the baseness and insolence of a slave" (Barnes).
Verse 25, "And he wrote a letter after this manner."
LGT "Having written a letter containing this form."
It was required of Lysius, the chief captain, to send a letter with the prisoner to his superior, Felix, explaining a summary of the case against Paul.
Verse 26, "Claudius Lysius unto the most excellent governor Felix sendeth greeting."
LGT "Claudius Lysius to the most excellent governor, Felix, greeting."
In those days they did not sign off with their names, as we do today, but they began the letter with their name, and then to whom it was addressed. Felix being Lysius' superior, he began the letter with His Excellency.
Verse 27, "This man was taken of 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."
LGT "This man, having been seized by the Jews, and being about to be put to death by them, having come up with the troop I rescued [him], having learnt that he is a Roman."
In this letter, Lysias poses as the rescuer of Paul; he says nothing of his having Paul scourged to find out what he had done wrong, only that he found out that Paul was a Roman citizen, and was a hero for protecting him from the Jews. Lysius omitted the scourging part in order not to condemn himself for having a Roman citizen flogged, and to look good in Felix's eyes.
Verse 28, "And when I would have known the cause wherefore they accused him, I brought him forth into their council:"
LGT "And desiring to know fully the charge on account of which they were accusing him, I brought [him] down to their Sanhedrim."
Lysias says that by questioning Paul he would know fully what accounted for they're desiring him dead. He examined Paul fully or completely.
Verse 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."
LGT "Whom I found to be accused concerning questions of their law, but having no worthy accusation of death or of bonds."
Lysias says that after having examined him fully he found nothing in the Roman law that would condemn Paul of death, let alone to be bound and imprisoned. "Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus)" (Robertson).
Verse 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."
LGT "And having been declared secretly to me of a plot against the man to be [carried out], I sent [him] to thee, having charged also those accusers to say the things against him before thee."
Lysias ends his letter pointing out to Felix that the Jews were plotting to kill Paul, and that he gave the Jews notice that they would have to appear before him to make their charges.
Verse 31, "Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris."
LGT "The soldiers therefore, according to the orders given to them, having taken Paul brought [him] by night to Antipatris."
"Through the night, traveling 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).
Verse 32, "On the morrow they left the horsemen to go with him, and returned to the castle:"
LGT "And on the morrow, having left the horsemen to go away with him, they returned to the fortress:"
The next day after arriving at Antipatris, the soldiers returned to Jerusalem. The soldiers had been commanded to return to the fortress as soon as their prisoner was safe at Antipatris.
Verse 33, "Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him."
LGT "Who, having entered into Caesarea, and given up the letter to the governor, presented Paul also to him."
Caesarea was twenty-six miles from Antipatris. The soldiers delivered Paul to Felix as they were commanded.
Verses 34, 35, "And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall."
LGT "And having read [it], and having asked of what province he is, and having learnt that [he is] from Cilicia, I will hear thee fully, he said, when also the ones who accuse thee may have arrived: he commanded him to be kept in the praetorium of Herod."
Of what province he is. "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 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). I will hear thee fully. Felix would hear Paul's side of the charges. When the ones who accuse thee may have arrived. Fair judgment could not be carried out until both sides are heard from. In the praetorium of Herod. "The word praetorium here used denoted formerly the tent of the Roman praetor; and that was the place where justice was administered, it came to be applied to halls, or courts of justice. This had been reared probably by Herod the Great as his palace, or as a place for administering justice. It is probable, also, that prisons, or places of security, would be attached to such places" (Barnes).
Share freely but cite the source: http://bbbiblehelps.epizy.com