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Looking steadfastly on for earnestly beholding, A.V.; brethren for men and brethren, A.V.; I have lived before God, etc., for I have lived, etc., before God, A.V. Looking steadfastly; ἀτενίσας , as in Act_1:10; Act_3:4, Act_3:12; Act_6:15; Act_7:55; Act_10:4; Act_11:6; Act_13:9; Act_14:9. It governs a dative here, as in Act_3:12; Act_10:1; Act_14:9; Luk_4:20; Luk_22:56; elsewhere it is followed by εἰς . Brethren. He emits here the "fathers" which he added in Act_22:1. If there is any special significance in the omission, it may be that he meant now to assume a less apologetic tone, and to speak as an equal to equals. Howson and Lewin think that he spoke as being, or having been, himself a member of the Sanhedrim. But he may have meant merely a friendly address to his countrymen. I have lived, etc. πεπολέτευμαι τῷ Θεῷ ); comp. Php_3:20; I have had my conversation (vitam degi) unto God, or, for God, i.e. according to the will of God, with a view to God as the end of all my actions. So Josephus ('De Maccabeis,' sect. 4) says that Antiochus Epiphanes made a law that all Jews should be put to death οἵτινες φάνριεν τῷ πατοίω νόμω πολιτευόμενοι "who were seen to live according to the Law of their fathers." And so in 2 Macc. 6:1 it is said that he sent to compel the Jews to forsake the Law of their fathers— καὶ τοῖ τοῦ Θεοῦ νόμοις μὴ πολιτεύεσθαι —and not live agreeably to the laws of God. And once more, in 3 Macc. 3:3, 4 the Jews are said to fear God and to be τῷ τούτου νόμῳ πολιτευόμενοι , living according to his Law. Here, then, πολιτεύεσθι τῷ Θεῷ means to live in obedience to God. St. Paul boldly asserts his undeviating compliance with the Law of God, as a good and consistent Jew (Php_3:6).
Act_23:2
Ananias, the son of Nebedaeus, successor of Joseph the son of Camel, or Camydus ('Ant. Jud.,' 20. 1.3; Act_5:2), appears to have been actually high priest at this time. tie was a violent, haughty, gluttonous, and rapacious man, and vet looked up to by the Jews ("tres considere," Renan). tie had probably lately returned from Rome, having been confirmed, as it seems, in his office by Claudius, to whom Quadratus, the predecessor of Felix, has sent him as a prisoner, to answer certain charges of sedition against him. He seems to have been high priest for the unusually long period of over ten years—from A.D. 48 to A.D. 59 (see Josephus, 'Ant. Jud.,' 20. 5.2; 6.2, 3; 8.8). But, on the other hand, Josephus ('Ant. Jud.,' 20. 8.5) speaks of a certain Jonathan being high priest during the government of Felix, and being murdered by the Sicarii at his instigation; which looks as if Ananias's high priesthood had been interrupted. It would appear, too, from 20. 8.8, that Ismael the son of Fabi succeeded to Jonathan, not to Ananias, as is usually supposed. But the question is involved in great obscurity.
Act_23:3
And for for, A.V.; according to for after, A.V. God shall smite thee ( τύπτειν σε μέλλει ). A distinct announcement of something that would happen. (For the incident itself, comp. I Kings Act_22:24, Act_22:25; Jer_28:15, Jer_28:17; and Act_12:1, Act_12:2, Act_12:23) Ananias perished by the daggers of the Sicarii (Josephus, 'Bell. Jud,' 2. 17.9), at the beginning of the Jewish war under the procuratorship of Florus, in the year A.D. 66. He had been previously deposed from the high priesthood by King Agrippa toward the close of the government of Felix ('Ant. Jud.,' 20. 8.8), about A.D. 59, or early in A.D. 60, less than two years from the present time. Thou whited wall. This expression is admirably illustrated by the quotations from Seneca in Kuinoel: "These base and sordid spirits are like the walls of their own houses, only beautiful on the outside." "What are our gilt roofs hut lies? for we well know that under the gilding unseemly beams are concealed." "It is not only our walls which are coated with a thin outward ornament; the greatness of those men whom you see strutting in their pride is mere tinsel; look beneath the surface, and you will see all the evil that is hid under that thin crust of dignity". Ananias was sitting in his priestly robes of office, presiding over the council in power and dignity, and presumably a righteous judge, but his heart within was polluted with injustice, selfishness, and a corrupt disposition, which made him act unrighteously (comp. Mat_23:27). Contrary to the Law; or, acting illegally; παρανομῶν , only found here in the New Testament, but common in classical Greek. St. Paul's temper was very excusably roused by the brutality and injustice of Ananias. But we may, perhaps, think that he did not quite attain to "the mind that was in Christ Jesus," who "when he was reviled, reviled not again," but was "led as a sheep to the slaughter, and like a lamb dumb before his shearer, he opened not his mouth" (Act_8:32).
Act_23:4
God's high priest. This seems to show that Ananias actually was high priest, though some think that he had thrust himself into the office after his return from Rome, without due authority, and that this was the reason why St. Paul excused himself by saying, in Act_23:5, "I wist not that he was high priest."
Act_23:5
And Paul said for then said Paul, A.V.; high for the high, A.V.; a ruler for the ruler, A.V. I wist not, etc. These words express, as distinctly as words can express anything, that St. Paul was not aware, when he called Ananias a "whited wall," that he was addressing the high priest. Different reasons for this ignorance have been given. Some think that it arose from the uncertainty that existed whether Ananias really was high priest or not at this time, or whether the office was not in abeyance. Others attribute to Paul's weakness of sight the fact that he did not see that Ananias was sitting in the presidential chair, neither was able to recognize his features. Others, giving to οὐκ ἤδειν a sense which it never bus, render, "I did not reflect," or "bear in mind, that he was high priest." What is certain is that for some reason or other Paul did not know that he was speaking to the high priest. Had he known it, he would not have said what he did say, because the Law is express which says, Ἄρχοντα τοῦ λαοῦ σου οὐ κακῶς ἐρεῖς (Exo_22:28, LXX.).
Act_23:6
Brethren for men and brethren, A.V. (as in Act_23:1); a son of Pharisees for the son of a Pharisee, A.V. and T.R.; touching for of, A.V. When Paul perceived, etc. Possibly the Pharisees in the Sanhedrim were disgusted at the brutal act of Ananias, and were not sorry to hear him called "a whited wall;" and St. Paul's quick intelligence saw at a glance that the whole council did not sympathize with their president, and divined the cause. With a ready wit, therefore, he proclaimed himself a Pharisee, and, seizing upon the great dogma of the resurrection, which Christians held in common with the Pharisees, he rallied to his side all who were Pharisees in the assembly. Of Pharisees. The R.T. has Φαρισαίων (in the plural), which gives the sense that his ancestors were Pharisees (comp. Php_3:5). Touching the hope, etc. (see Act_24:21). The words are somewhat difficult to construe. Some take "the hope and resin'. rection of the dead" for a hendiadys, equivalent to "the hope of the resurrection of the dead." Some take ἐλπίς by itself, as meaning "the hope of a future life." Perhaps the exact form of the words is, "Touching the hope and (its ultimate object) the resurrection of the dead I am called in question.'' The article is omitted after the preposition (Alford). As regards St. Paul's action in taking advantage of the strong party feeling by which the Sanhedrim was divided, there is a difference of opinion. Some, as Alford, think that the presence of mind and skill with which Paul divided the hostile assembly was a direct fulfillment of our Lord's promise (Mar_13:9-11; see Homiletics, 1-11) to suggest by his Spirit to those under persecution what they ought to say. Farrar, on the contrary, strongly blames St. Paul, and says," The plan showed great knowledge of character … but was it worthy of St. Paul? … Could he worthily say, 'I am a Pharisee'? Had he any right to inflame an existing animosity?" and more to the same effect. But it could not be wrong for St. Paul to take advantage of the agreement of Christian doctrine with some of the tenets of the Pharisees, to check the Pharisees from joining with the Sadducees in crushing that doctrine. He had never thrown off his profession as a Jew, and if a Jew, then one of the straitest sect of the Jews, in any of its main features; and if he claimed the freedom of a Roman citizen to save himself from scourging, why not the fact of being a Pharisee of Pharisees to save himself from an iniquitous sentence of the Sanhedrim?
Act_23:7
Sadducees for the Sadducees, A.V.; assembly for multitude, A.V.
Act_23:8
Neither angel, etc. Is there any connection between this expression and that in Act_12:15, "It is his angel" (see Act_12:9)? For the statement regarding the Pharisees and Sadducees, see Luk_20:27.
Act_23:9
Clamor for cry, A.V.; some of the for the, A.V.; of the Pharisees' part for that were of the, etc., A.V.; stood up for arose, A.V.; and what for but, A.V.; a spirit hath spoken to him, or an angel for a spirit or an angel hath spoken to him, A.V.; the R.T. omits the clause in the T.R., let us not fight against God. The scribes (comp. Luk_20:39). We find no evil in this man (comp. Joh_18:29, Joh_18:33; Luk_23:1-56. 14, 15, 22). What if a spirit, etc.; alluding to what Paul had said in Act_22:17, Act_22:18.
Act_23:10
Be torn for have been pulled, A.V.; by for of, A.V.; take for to take, A.V.; bring for to bring, A.V. A great dissension; στάσεως , as in Act_15:2. and above, Act_15:7. The state of things here described is exactly what the pages of Josephus and of Tacitus disclose as to the combustible state of the Jewish mind generally just before the commencement of the Jewish war. The Roman power was the one element of quiet and order. The tower of Antonia was the one place of safety in Jerusalem.
Act_23:11
The R.T. omits Paul, in the T.R. and A.V.; concerning for of, A.V.; at for in, A.V. The Lord stood by him. The jaded, harassed, and overwrought spirit needed some unusual support. The Lord whom Paul loved, and for whom he was suffering so much, knew it, and in his tender care for his servant stood by him and spake a word of gracious encouragement to him. Paul felt that he was not forgotten or forsaken. There was more work for him to do, in spite of all the hatred of his countrymen. The capital of heathendom must hear his testimony as well the metropolis of the circumcision.
Act_23:12
The Jews for certain of the Jews, A.V. and T.R. Banded together ( ποιήσαντες συστροφὴν ). This word συστροφή is found in the New Testament only here and Act_19:40, where it is rendered "concourse." The sense of "a conspiracy," which it has here, is common in the LXX. (see Amo_7:10; 2Ki_15:15, etc.). The verb συστρέφειν in the LXX. has the sense of "to conspire" (2Sa_15:31; 2Ki_10:9; 2Ki_15:30, συνέστρεψε σύστρεμμα ). Bound themselves under a curse ( ἀνεθεμάτισαν ἑαυτοὺς ). The word ἀνάθεμα (Rom_9:3; 1Co_12:3; 1Co_16:22; Gal_1:8, Gal_1:9) corresponds to the Hebrew ÎùÒúñ , the devotion of anything to destruction; and hence "the thing itself so devoted." And the verb ἀναθεματίζεν corresponds to the Hebrew ÎùÒúñ , to devote to destruction, without the possibility of redemption. Here they made themselves an ἀνάθεμα if they did not kill Paul before partaking of any food. It seems, however, that there was a way of escape if they failed to keep the vow. Lightfoot, on this passage, quotes from the Talmud: "He that hath made a vow not to eat anything, woe to him if he eat, and woe to him if he do not eat. If he eat he sinneth against his vow; 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 his vow" ('Hebrews and Talmud. Exercit. upon the Acts').
Act_23:13
Made for had made, A.V. Conspiracy; συνωμοσία , in Latin conjuratio. It only occurs here in the New Testament, but is used occasionally by Diodorus Siculus and other Greek writers. The kindred word συνωμότης is found in the LXX. of Gen_14:13, rendered "confederate," A.V.
Act_23:14
The elders for elders, A.V.; to taste for that we will eat, A.V.; killed for slain, A.V. The chief priests, etc. Meaning, no doubt, those who were of the party of the Sadducees, to which the chief priests mainly belonged at this time. A great curse. There is nothing in the phraseology of this verse, as compared with that of Act_23:12, to warrant the introduction of the word "great." It is simply, "We have anathematized ourselves with an anathema."
Act_23:15
Do ye for ye, A.V.; the R.T. omits tomorrow, in the A.V.; judge of his case more exactly for inquire something more perfectly concerning him, A.V.; slay for kill, A.V. With the council. Either the temporary feeling of the Pharisees had subsided, and their old hatred come to the front again, or the high priest and Sadducees, by some plausible excuse, persuaded the Pharisees of the council to join with them in asking that Paul might be brought before them again. Signify. The word ἐμφανίζειν only occurs here and at Act_23:22, in this sense of "signifying" or "making known" something, which it has in Est_2:22, LXX.. Codex Alexandrinus (as the rendering of øîÇàÈ , to tell), and in 2 Macc. 3:7, and in Josephus, as also in classical Greek. Elsewhere in the New Testament it means "to manifest," or "show," as in Joh_14:21, Joh_14:22; in the passive voice "to appear," as in Mat_27:53; Heb_9:24; and in a technical legal sense "to give information" (Act_24:1; Act_25:2, Act_25:15). Judge of his case more exactly; διαγινώσκειν κ . τ . λ . The word only occurs here and in Act_24:22. The classical use of the word in the sense of "deciding," "giving judgment," is in favor of the R.V.; διαγινώσκειν , like διάγνωσις , diagnosis (Act_25:21), is a word of very frequent use in medical writers, as is the ἀκριβέστερον , which here is joined with it (Act_24:22, note).
Act_23:16
But for and when, A.V.: and he came for he went, A.V. Lying in wait; ἐνέδρα , only here and in Act_25:3 in the New Testament; but common in the Books of Joshua and Judges in the LXX., and also in classical Greek.
Act_23:17
And for then, A.V.; called unto him one, etc., for called one, etc., unto him, A.V.; something for a certain thing, A.V.
Act_23:18
Saith for said, A.V.; asked for prayed, A.V.; to for unto, A.V.
Act_23:19
And for then, A.V.; going aside asked him privately for went with him aside privately, and asked him, A.V. Took him by the hand ( ἐπιλαβόμενος τῆς χειρὸς ); see above, Act_17:19, note. The action denotes a kindly feeling towards St. Paul, as indeed his whole conduct does (comp. Act_24:23; Act_27:3; also Dan_1:9 and Psa_106:46).
Act_23:20
Ask thee to bring for desire thee that then wouldest bring, A.V; unto for into, A.V.; thou wouldest for they would, A.V. and T.R.; more exactly concerning him for of him more perfectly, A.V. Have agreed. Συντίθημι occurs four times in the New Testament, of which three are in St. Luke's writings (Luk_22:5; this passage; and Act_24:9), and the fourth in Joh_9:22. As though thou wouldest. The R.T., which reads μέλλων for μέλλοντες , must surely be wrong. It is in contradiction to Joh_9:15, and makes no sense. The pretext of further inquiry was theirs, not Lysias's.
Act_23:21
Do not thou therefore for but do not thou, A.V.; under a curse for with an oath, A.V.; neither to eat nor to drink for that they will neither eat nor drink, A.V.; slain for killed, A.V.; the for a (promise), A.V. Do not … yield ( μὴ πεισθῇς ); be not persuaded by them; do not assent unto them (see Luk_16:6; Act_5:40; Act_17:4, etc.). The promise, etc.; τὴν ἀπὸ σοῦ ἐπαγγελίαν . The word occurs above fifty times in the New Testament, and is always rendered "promise" in the A.V., except in 1Jn_1:5, where it is rendered both in the A.V. and the R.V. "message," which is the literal meaning of the word. In Polybius it means "a summons." Either of these meanings suits this passage better than "promise."
Act_23:22
Let for then let, A.V.; go for depart, A.V.; charging for and charged, A.V.; tell for see then tell, A.V.; signified for showed, A.V. (see Act_23:15, note). Charging (as in Act_1:4; Act_4:18; Act_5:28, Act_5:40, etc.).
Act_23:23
Of the centurions for centurions, A.V.; and said for saying, A.V.; as far as for to, A.V. Two hundred soldiers; one hundred for each centurion; στρατιώτας , foot-soldiers, who alone would be under the command of the centurions. The ἱππεῖς and the δεξιολάβοι would be under the command perhaps of a τουρμάρχης , or decurio, captain of a turma, or squadron. Here there would seem to be two turmae because a turma consisted of thirty-three men—here possibly of thirty-five. Spearmen; δεξιολάβοι . This word occurs nowhere else in Scripture or in any ancient Greek author. It is first found in" Theophylactus Simocatta, in the seventh century, and then again in the tenth century in Constantine Porphyrogenitus" (Meyer). It seems most probable that it was the name of some particular kind of light infantry. But it is not easy to explain the etymology. Perhaps they were a kind of skirmishers thrown out on a march to protect the flanks of an army; as Plutarch speaks of javelin-men and slingers being placed to guard, not only the rear, but also the flanks of the army on the march (Steph., 'Thesaur.,' under οὐραγία ). "Holding or taking the right" might be the force of the compound, somewhat after the analogy of δεξιόσειρος δεξιοστάτης , etc.; which agrees with the explanations of Phavorinus παραφύλακας , and with that of Beza, "Qui alicui dextrum latus [meaning simply latus] munit." Only, instead of the improbable notion of these men being a body-guard of the tribune—which their number makes impossible—it should be understood of the troops which protect the flank of an army on the march. Other improbable explanations are that δεξιολάβος means the soldier to whom the right hand of prisoners was fastened, or those who grasp with the right hand their weapon, the lance or javelin. The object of Lysias in sending so large a force was to guard against the possibility of a rescue in the feverish and excited state of the Jewish mind. And no doubt one reason for sending Paul away was his dread of a Jewish riot.
Act_23:24
He bade them provide for provide, A.V, (the infinitive παραστῆσαι ); might for may, A.V.; thereon for on, A.V. Beasts ( κτήνη ); here "riding-horses," as Luk_10:34. In Rev_18:13 it is applied to "cattle;" in 1Co_15:39 it means "beasts" generally. In the LXX. it is used for all kinds of beasts—cattle, sheep, beasts of burden, etc. Beasts is in the plural, because one or more would be required for those who guarded Paul.
Act_23:25
Form for manner, A.V. After this form. Luke does not profess to give the letter verbatim, but merely its general tenor, which Lysias might have communicated to Paul, or which Paul might have learnt at Caesarea.
Act_23:26
Greeting for sendeth greeting, A.V. Governor; ἡγεμών , as Act_23:24; propraetor of an imperial province, as distinguished from the ἀνθύπατος , or proconsul, who governed the provinces which were in the patronage of the senate. Sergius Paulus (Act_13:7, Act_13:8) was a proconsul, and so was Gallio (Act_18:10); Pontius Pilate (Mat_27:2) and Felix were procurators, ἡγεμόνες , only in a looser sense, as the more exact name of their office was ἐπίτροπος procurator. Only, as they were appointed by the emperor, and often exercised the full functions of a legatus Caesaris, they were called ἡγεμόνες as well as proprietors. Felix, called by Tacitus, Antonius Felix ('Hist.,' 5.9), was the brother of Pallas, the freedman and favorite of Claudius. He as well as his brother Felix had originally been the slave of Antonia the mother of the Emperor Claudius; and hence the name Antonins Felix, or, as he was sometimes otherwise celled, Claudius Felix. Tacitus, after mentioning that Claudius appointed as governors of Judaea sometimes knights and sometimes freedmen, adds that among the last Autenius Felix ruled this province with boundless cruelty and in the most arbitrary manner, showing by his abuse of power his servile origin. He adds that he married Drusilla, the granddaughter of Mark Antony and Cleopatra, so that he was Mark Antony's grandson-in-law, while Claudius was Antony's grandson. But see Act_24:24, note. In the 'Annals' (12. 5) Tacitus further speaks of the incompetence of Felix to govern, stirring up rebellions by the means he took to repress them, and of the utter lawlessness and confusion to which the province was reduced by the maladministration of Felix and his colleague, Ventidius Cumanus ("cut pars provinciae habebatur"). He adds that civil war would have broken out if Quadratus, the Governor of Syria, had not interposed, and secured the punishment of Cumanus, while Felix, his equal in guilt, was continued in his government. This was owing, no doubt, to the influence of Pallas. The same influence secured the continued government to Felix upon Nero's accession, Pallas being all-powerful with Agrippina. Such was "the most excellent governor Felix." For further accounts of him, see Josephus ('Bell. Jud.,' 2. 12.8; 13.), who ignores his share in the government as the partner of Cumauus, and dates his appointment subsequently to the comdemnation of Cumanus at Rome, and is also there silent as to his misdeeds.
Act_23:27
Seized by for taken of, A.V.; was about to be slain for should have been killed, A.V.; when I came for then came I, A.V.; upon them with the soldiers for with an army, A.V.; learned for understood, A.V. The soldiers ( τὸστράτευμα , as Act_23:10). The army of the A.V. is out of place. Having learned, etc. Lysias departs here from strict truth, wishing, no doubt, to set off his zeal in defense of a Roman citizen, and also to anticipate any unfavorable report that Paul might give as to his threatened scourging.)
Act_23:28
Desiring to know for when 1 would have known, A.V.; down unto for forth into, A.V.
Act_23:29
Found for perceived, A.V.; about for of, A.V. Questions; ζητήματα , only in the Acts, where it occurs five times (Act_15:2; Act_18:15; Act_23:1-35. 29; Act_25:19; Act_26:3). St. Luke also uses ζήτησις (Act_25:20), as does St. Paul four times in the pastoral Epistles (1Ti_1:4, T.R.; 1Ti_6:4; 2Ti_2:23; Tit_3:9).
Act_23:30
Shown to for told, A.V.; that there would be a plot against for how that the Jews laid wait for. A.V. and T.R.; I sent him to thee forthwith for I sent straight- way to thee, A.V.; charging for and gave commandment to, A.V.; to speak against him before thee for to say before thee what they had against him, A.V.; the R.T. omits farewell, in the A.V. That there would be a plot, etc. Two constructions are mixed up either by the writer of the letter, or by the transcriber. One would be Μηνυθείσης δέ μοι ἐπιβουλῆς τῆς μελλούσης ἔσεσθαι , "When I was informed of the plot which was about to be laid against him;" the other, Μηνυθέντος μοι ἐπιβουλὴν μέλλειν ἔσεσθαι , "When I was informed that a plot was going to be laid," etc. Against the man; πρὸς αὐτόν , as Act_6:1; 1Co_6:1. But λέγειν πρός (instead of κατά ), "to speak against" any one, is an unusual phrase. The T.R., which is retained by Mill, Alford, Wordsworth, Meyer, etc., is far more probable. Other readings are
Act_23:31
So for then, A.V. Antipatris; "forty-two Roman miles£ from Jerusalem, and twenty-six from Caesarea, built (on the site of Kaphor Saba) by Herod the Great, and named in honor of Antipater, his father" (Alford). According to Howson, following the American traveller, the Rev. Eli Smith, the route lay from Jerusalem to Gophna, on the road to Nablous, and from Gophna, leaving the great north road by a Roman road of which many distinct traces remain, to Antipatris, avoiding Lydda or Diospolis altogether. Gophna is three hours from Jerusalem, and, as they started at 9 p.m., would be reached by midnight. Five or six hours more would bring them to Antipatris, most of the way being downhill from the hill country of Ephraim to the plain of Sharon. Attera halt of two or three hours, a march of six hours would bring them to Caesarea, which they may have reached in the afternoon.
Act_23:32
But on for on, A.V. On the morrow, after their departure from Jerusalem, not, as Alford suggests, after their departure from Antipatris. It was a forced march, and therefore would not occupy two days and a night.
Act_23:33
And they for who, A.V.; letter for epistle, A.V. Presented Paul; πάρεστησαν . This is a word particularly used of setting any one before a judge (see Rom_14:10, and the subscription of 2 Timothy, Ὅτε ἐκ δευτέρου παρέστη Πῦλος τῷ Καίσαρι Νέρωνι ).
Act_23:34
He for the governor, A.V. and T.R.; it for the fetter, A.V. Province; ἐπαρχία , only here and in Act_25:1. A general word for a government, most properly applied to an imperial province.
Act_23:35
Thy cause for thee, A.V.; also are for are also, A.V.; palace for judgment hall, A.V. I will hear thy cause; διακούσομαί σου , found only here in the New Testament; but used in the same sense as here for "hearing a cause," in Deu_1:16, Διακούσατε … καὶ κρίνετε , "Hear the causes between your brethren, and judge righteously," A.V. See also Job_9:33, Διακούων ἀναμέσον ἀμφοτέρων , "That might lay his hand upon us both," A.V., i.e. judge between us. Palace ( ἐν τῷ πραιτωρίῳ ). The praetorium—for it is a Latin word—was originally the proctor's tent in a Roman camp. Thence it came to signify the abode of the chief magistrate in a province, or a king's palace. Herod's palace seems to have been a palace originally built by King Herod, and now used, either as the residence of the procurator or, as the mode of speaking rather indicates, for some public office. (For the use of the word πραιτώριον , see Mat_27:27; Joh_18:28,Joh_18:33; Joh_19:9; Php_1:13.)
Act_23:12-35
I. THE SENSE IN WHICH THEY MUST BE FALSE. It is certain that Paul did not intend to say that he had never been conscious of defect and guilt in his relation to God. The time had been when he might have said so. As a scrupulous Pharisee, who was, "touching the righteousness which is in the Law, blameless," he would consider himself without any reason for remorse. But "what things were gain to him," those he "counted loss for Christ" (Php_3:7). He had come to the conclusion that the "way of peace" was not by faultlessness, but by forgiveness of sins through Jesus Christ; he had sought and found" the righteousness which is of God by faith" (Php_3:9). And there is no living man who can look back upon all that he has said and done, and look in on all that he has been, and declare that he is conscious of no defect and no guiltiness before God,—except, indeed, he is one whom sin has blinded, and who does not know how "poor, and blind, and naked" he is, in the sight of absolute purity. Comparing our conduct and examining our hearts in the light of God's" exceeding broad commandment," we are all included under sin. We have all to acknowledge much in the matter of positive transgression, and far more in that of unfulfilled obligation.
II. THE SENSE IN WHICH THIS MAY BE TRUE OF US ALL. It was true of Paul in this respect, that from the beginning of his Jewish course up to the time when he became a Christian, he had acted in accordance with his convictions; that his change of view was purely conscientious; and that from the beginning of his Christian career till that day he had steadfastly pursued the path in which God had directed him to walk. Every Christian man ought to be able to affirm this of himself, having regard to his entire Christian course. This conscious spiritual integrity:
1. Includes a sense of continued reconciliation and fellowship with God.
2. Includes unbroken uprightness of conduct, freedom from presumptuous and scandalous sin, and general conformity to the will of God in all the relations of life.
3. Admits of many failures and infirmities, which are acknowledged and resisted.
4. Results from that gracious influence from heaven which attends the waiting upon God (Isa_1:2, Isa_1:3; Isa_40:31).
III. THE FULLEST SENSE IN WHICH THEY CAN BE TRUE OF ANY ONE. Paul may have been able to use these words of every period of his life; but they can only be applied to the earlier part with a reservation. He could only feel that he had been honestly and earnestly pursuing a mistaken course during those years. Happy are they who, when the end arrives, are able to look back on a whole life devoted to truth, to heavenly wisdom, to holy usefulness; who, from childhood to old age, have spent their powers in the service of Christ. These have not to set off one part of their career against another part, but can rejoice to feel that, from the beginning "until this day," they have, in the fullest sense, "lived in all good conscience before God." Here is an argument
(1) for beginning at the earliest point;
(2) for continuing through the special temptations of mid-life;
(3) for persisting through the infirmities of later years, in the beauty of a holy Christian life, in the excellency of earnest work.—C.
Act_23:3-10
I. THREE DOUBTFUL POINTS. It is uncertain:
1. What Paul meant by his apologetic remark (Act_23:5; see Exposition).
2. Whether he was justified in administering such a scathing rebuke, "God shall smite thee," etc. It certainly looks much like the utterance of a man who for the moment has lost his self-control, and there seems to be ground for contrasting it with the calm dignity of the Master when he was smitten (Joh_18:22, Joh_18:23). The apostle laid no claim to perfection (Php_3:13 "perfect," in Php_3:15, signifies mature, instructed, disciplined), and he may well have been provoked, at this time, into a resentment which he afterwards wished he had been able to master.
3. Whether he was right in classing himself with the Pharisaic party (Act_23:6). Though with them in those respects in which they differed from the Sadducees, and though, therefore, his words were formally correct, his spirit was so different from theirs, his principles were so opposite to theirs, his energies were so spent in combating theirs, that there was (or at least seems to have been) more of falsity than truth in his declaration. It is always a doubtful thing to say under pressure what we should never dream of saying under ordinary circumstances. But we may look at—
II. THREE CERTAIN TRUTHS. It is certain:
1. That only intrinsic worth can long hold the honor of our fellow-men. If Paul was ready, as he was, to pay outward deference to "God's high priest" (Act_23:4); if he was unwilling to "speak evil of the ruler of the people" (Act_23:5); he certainly held in small honor the particular high priest then pre- siding. Kings, judges, statesmen, ministers, may enjoy a temporary deference and an outward tribute as public officers; but if they are corrupt, if they are self-seeking, if they are indulgent, they will soon sink into dishonor and even into contempt. Only the worthy will continue to enjoy the esteem of their kind. Possibly a few of the shrewdest and most cunning have carried their honors to the grave, though they have deserved public reprobation, but these have passed to a scene where the veil will be torn off, and the long-outstanding penalty be required; but these are the few and not the many. Usually the pretender is unmasked here, and the iron hand of indignation comes down on the guilty head.
2. That it is an honorable and excellent thing to explain or apologize when one or the other is demanded.
(1) It is the right thing; it is due to those who have been misled or injured.
(2) It is the manly thing; it requires more courage, and courage of a higher order, to withdraw with expressions of regret than to maintain with the appearance of rectitude.
(3) It is the Christian thing; though, indeed, our Lord needed not to do this himself, yet we are sure it is in perfect accordance with his will: "If thy brother sin against thee, and he repent, forgive him, etc.
(4) It is the peaceful thing; to defend one's position is to foment strife; to acknowledge error is to disarm resentment and promote peace.
3. That straightforwardness is the best course to pursue. It is very doubtful whether Paul gained anything by his adoption of this expedient; he was in the greatest danger of being "pulled in pieces" (Act_23:10). Such expediency as that which he employed may sometimes be rewarded by a temporary success. But the deepest and the longest success is the reward of sincerity and unswerving truth: the deepest, because our own self-respect is preserved inviolate and our integrity strengthened; the longest, for that which is founded on truth is built upon a rock, and is likeliest to endure.—C.
Act_23:11-24
I. THE MALEVOLENT HUMAN. (Act_23:12-15.) In this case human malevolence took a very violent and malignant form: it sought to compass Paul's death by a dark and shameless stratagem. More often it seeks to do us injury for which we shall suffer, but from which we may recover. The very worst form which it assumes is that of aiming at our spiritual integrity, leading us into sin and so into shame and death.
II. THE INDIFFERENT HUMAN. (Act_23:18-24.) The Roman-centurion, chief captain, soldier—took no special interest in Paul, and had no prejudice against him. tie regarded the whole matter in a professional light, and acted in simple and strict accordance with his habits of obedience and command. Around us is human law, human custom, human society—with this we must lay our account. It will proceed on its usual course, like a train upon the lines laid down for it, with small concern for our hopes and fears, our joys and sorrows. If we take heed, we may avail ourselves of its help; if we are indiscreet, it wilt dash against us unpityingly. So far as we may do so and can do so, we must order ourselves so as to benefit by its strong force.
III. THE BENIGNANT HUMAN. (Act_23:16-21.) Paul's sister induced her son to interpose, and the young man (or, youth) played his delicate and dangerous part well, intervening between these sanguinary schemers and their illustrious victim. We may hope for positive sympathy and active aid from
(1) those who are closely and tenderly related to us;
(2) those who are young, and therefore open to many admirable inspirations (obedience, pity, courage, aspiration, etc.);
(3) those who have spiritual affinities with us, to whom we are brethren or fathers "in the Lord."
IV. THE DIVINE. (Act_23:16.) At this troublous and anxious time, when Paul was cut off from fellowship with the disciples, the Master himself drew near to him. He came with his comforting presence and his cheering word. He did not fail his servant then; nor will he fail his faithful followers now. We may reckon upon
(1) his comforting presence with us;
(2) his word of promise and cheer;
(3) his summons to bear witness in the future as in the past: "As thou hast testified … so must thou," etc. While all these powers are acting upon us, we must play our own part manfully, or the issue will be unfavorable (Act_23:17). When all is done for or against us, we must make our own choice, decide for ourselves which of the two paths we will pursue, at which gate we shall be found when the journey of life is over (.Gal_6:4, Gal_6:5).—C.
1. The craft of their foes. They conspire against the righteous with a zeal worthy of a better cause (Act_23:12, Act_23:13); and cloak their designs under pious pretexts (Act_23:14,Act_23:15). 2. The Divine protection. He brings the counsels of wickedness to light (Act_23:16). The young man, whoever he was, Christian Or otherwise, became, in Divine providence, a guardian angel of the apostle.
"Nothing so fine is spun,
But comes to light beneath the sun,"
to the help of the good and the confusion of the wicked (cf. Psa_7:15; Psa_34:8). Sincerity and good faith are found where they are least expected, when God is guiding the hearts of men (Act_23:18).
II. THE GRACIOUS DELIVERANCE. (Act_23:23-35.)
1. They are withdrawn from the snares of their foes. Paul, surrounded by the military guard, seems a visible picture of the angels of God encamping about those who fear him. "Against forty bandits he sends five hundred protectors."
2. Testimony to the truth is furnished on their behalf (Act_23:27, etc.). The honorable and straightforward dealing of the heathen Romans stands in contrast to that of the orthodox Jews. Better have the spirit of the Law without the letter than the letter without the spirit. The very indifferentism of the Romans becomes overruled for the deliverance of Paul. Guarded in the palace of Herod, Paul has time for reflection and prayer. The intervals el arduous labor, the moments of respite from toil and conflict,—in these we may find proofs of the nearness and tenderness of God.—J.
II. THE MASTER'S PREDICTION FULFILLLED. Such a scene was what the servants of Christ were told to prepare for. The apostle's infirmity, compared with the Savior's perfect self-possession and patience, shows that the highest of merely human characters tall far below the Divine goodness in Christ. Yet the instant apology, so courteously expressed, shows that the ruffle was only on the surface. The mistake was a natural one, and the provocation was great.
III. THE CORRUPTION OF JUDAISM EXHIBITED. Whether Paul acted blamelessly in appealing to Pharisees against Sadducees may be an open question, but, as he was brought before the highest religious authority of Judaism, and the Jews of that time rejected the reformation which Christianity in the person of Paul presented to them, it was a challenge to Jewish orthodoxy to vindicate itself if it could. And all the apostle probably meant was that he had been brought up in the orthodox school, and that Christianity was no heresy to the substance of Jewish teaching. The discussion which followed revealed the utter decay of Judaism. The heart of it was eaten out with skepticism and pride. The orthodox had no moral influence. The heterodox were powerful enough to fight successfully their battle against the rulers, which was another proof, like the crucifixion of Jesus, that the Jewish state was ripe for judgment. The Messiahship of Christ rested on the facts of the Resurrection.
IV. THE HOLLOW HYPOCRISY OF UNBELIEF. The Sadducees were not open to conviction. Nor are unbelievers generally. Their professed love of truth is sincere. They will inquire in order to decry, but not to reach a conclusion contrary to their inclinations. No dogmatists are so bigoted and so tyrannical as the dogmatists of the Sadducean school. As in Paul's time, so still, worldly i