Acts 23 commentary

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.

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.

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.

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.

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.

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. “Intermedio illo tempore,” during the intermediate time. 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, “Promiscue,” indiscriminately. 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.

3. God shall smite thee. Paul cannot put up that injury, but he must, at least, with sharp words reprehend the high priest, “Silentio... quin saltem expostulet graviter verbis cum pontifice,” in silence, without at least sharply expostulating with the high priest. 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, (Matthew 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 (Matthew 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 “Contumelia,” with contumely. 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.

4. Those which stood by said By this it appeareth that they were all sick of one disease. “Eadem omnes intemperie laborasse,” that they all laboured under the same intemperance, 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. “In commune illorum dedecus,” to their common disgrace. 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.

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 22nd chapter of Exodus, (Exodus 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. “Anarchiam appetit,” he longs for anarchy. 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.

Acts 23:6-9

6. And when Paul knew that the one part were of the Sadducees, and the other of the Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: I am judged of the hope and resurrection of the dead. 7. And when he had thus said, there was a dissension among the Pharisees and Sadducees: and the multitude was divided. 8. For the Sadducees say there is no resurrection, neither angel, neither spirit: but the Pharisees confess both. 9. And there was a great cry: and the scribes of the Pharisees’ sect arose, and strove, saying, We find no evil in this man: but if the spirit or an angel have spoken to him, let us not fight against God.

6. And when Paul knew. The policy “Stratagema,” stratagem. 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. “Intestinis dissidiis laborare,” were involved in intestine dissensions. 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, “Extremo remedio,” an extreme remedy. 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, “Fervent,” prevail. 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, (Matthew 5:9) and this is true, that they must do what they can to bring all men that they may grow together “Fraterne,” like brothers, omitted. 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, (Judges 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 “Simplex et genuina,” simple and genuine. 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 “Per marius tradita jactabant,” boasted, bad been handed down. of the fathers.

8. The Sadducees say. Though Luke maketh mention of three points wherein these sects did dissent, yet shortly after he bringeth “Restringit, it,” restricts. 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, (Matthew 22:29) therefore, it had been good that some exception had been added, “Itaque addenda fuit exceptio,” therefore, it was necessary to add the exception. 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 “Benigne et indulgenter,” kindly and indulgent1y. 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 Psalm 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 “Nec sapere,” and not have a feeling or relish. 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. “Tribus modis,” in three ways. 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. “Propriam Spiritus hypostasin... in Dei essentia,” the proper personality of the Spirit in the divine essence. Some will have angel and spirit to signify one thing, “Synonnyma esse,” to be synonymous. 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.

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? “Cum Pharisaeis,” with the Pharisees. 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.

Acts 23:10-16

10. And when there arose a sore dissension among them, the chief captain feared lest Paul should have been pulled in pieces by them, and he commanded the soldiers to go down, and to take him from them, and to bring him into the camp, 11. And the night following the Lord stood by him, and said, lie of good courage, Paul: for as thou hast borne witness of me at Jerusalem, so must thou bear witness of me at Rome also. 12. And when it was day, certain of the Jews gathered themselves together, and bound themselves with a curse, saying that they would neither eat nor drink until they had killed Paul. 13. And there were more than forty men which had made this conspiracy. 14. And they came to the chief priests and elders, and said, We have bound ourselves with a curse, that we will eat nothing until we have killed Paul. 15. Now therefore signify ye to the chief captain and council that he bring him forth to you tomorrow, as if ye would know somewhat more certainly of him: and we, before he come near, are ready to kill him. 16. But when Paul’s sister’s son heard of the lying in wait, he came and entered into the camp, and told Paul.

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 “Succurrit,” succour. 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.

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, “Inculcat,” inculcates. 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.

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, “Tacita execratio,” a tacit execration. if any man deceive or forswear, but sometimes to the end men may the more bind themselves, they use certain forms of cursing; “Anathematis,” of anathema. 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,” (Deuteronomy 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. “Turmatim,” in crowds.

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.

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.

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 “Ipso articulo,” at the very nick of time 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,” (Proverbs 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,” (Isaiah 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. “Devota victima,” a devoted victim. 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. (Luke 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.

Acts 23:17-24

17. And when Paul had called unto him one of the centurions, he saith, Bring this young man unto the chief captain: for he hath a certain thing to show him. 18. And he took him, and led him unto the chief captain, and said, Paul the prisoner called me unto him, and desired me to bring this young man unto thee, who hath somewhat to say to thee. 19. And the chief captain took him by the hand, and went aside with him, and asked him, What is it that thou hast to say to me? 20. And he said, The Jews have conspired together to desire thee that thou bring forth Paul into the council tomorrow, as if they would know somewhat more certainly of him. 21. But do not thou obey them: “Tu vero ne morem gesseris illis,” but do not thou grant their request. for more than forty of them lie in wait for him, who have bound themselves with a curse, that they will neither eat nor drink until they have slain him: and now they be ready waiting that thou shouldst promise. 22. Therefore the chief captain let the young man go, and commanded him, Tell no man that thou hast told me these things. 23. And when he had called unto him two under captains, he said, Make ready two hundred soldiers that they may go to Cesarea, and horsemen seventy, and two hundred with darts, “Lancerios,” lancers. [or javelins] at the third hour of the night. 24. And make ready beasts, that they may set Paul thereon, and bring him safe to Felix the governor.

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; “In mediis augustiis,” in the midst of straits. 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, “Ad ejus promissiones surdi,” deaf to his promises but also despise the means which he hath appointed for their deliverance.

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, (Exodus 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, “Si difficilis ad eum fuisset accessus,” if he had been of difficult access. 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. “Statariae militia?,” stationary warfare.

Acts 23:25-35

25. And he wrote a letter after this sort: 26. Claudius Lysias to the most mighty ruler, [prefect] Felix, sendeth greeting. 27. This man being taken of the Jews, and almost killed of them, did I rescue, coming upon them with soldiers, after that I knew that he was a Roman. 28. And being desirous to know the cause for which they did accuse him, I brought him into their council: 29. Whom I perceived they accused of questions of their law, having in him no crime worthy of death or of bonds. 30. And when I was certified of the laying await of the Jews, I sent him straightway unto thee, and gave commandment to his accusers, that they should tell those things before thee what they have against him. Farewell. 31. And the soldiers, as they were commanded, took Paul, and brought him by night unto Antipatris. 32. And on the morrow when they had sent away the horsemen that they might go with him, they returned to the camp. 33. When they were come to Cesarea, and had delivered the epistle to the governor, they presented Paul also before him. 34. And when the governor had read it, and had asked of what province he was, and had known that he was of Cilicia; 35. I will hear thee, saith he, when thine accusers are come. And he commanded him to be kept in Herod’s judgment-hall.

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; “Suo praejudicio,” by bearing previous testimony in his favour. 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.

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.

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; “Convelli,” to be plucked up, eradicated. 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, “Quam sacrilegiis impunitatem dare,” than to let blasphemers escape without punishment. 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.

30. When it was showed to me. The second part of the epistle where the chief captain doth bring the adversaries into contempt, “Odium in adversarios retorquet,” retorts upon his adversaries their hatred. 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.

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 “Tutum... non esse,” it was not safe. to send part of the garrison far away.

Chapter 24

Acts 24:1-9

1. And after five days the chief priest Ananias came down with the elders, and one Tertullus, a rhetorician, who came before the governor against Paul. 2. And when Paul was called forth, Tertullus began to accuse him, saying, Seeing that we live in great peace by means of thee, and seeing many things are restored in this nation by thy providence, 3. That allow we ever, and in all places, most noble Felix, with all thanks. 4. But lest I become tedious unto thee, I pray thee hear us a little of thy courtesy. 5. For we have found this man a pestilent fellow, and a mover of debate unto all the Jews throughout the whole world, and an author of the sect of the Nazarites: 6. Who did also go about to pollute the temple; whom when we had taken, we would have judged him according to our law, 7. But the chief captain Lysias came upon us, and with great violence took him from us, 8. Commanding his accusers to come down unto thee: of whom thou mayest, if thou wilt inquire, know the certainty of all these things whereof we accuse him. 9. And the Jews added, saying that these things were so.

CHAPTER 23

Ac 23:1-10. Paul's Defense before the Sanhedrin Divides the Rival Factions, from Whose Violence the Commandant Has the Apostle Removed into the Fortress.

1. Paul, earnestly beholding the council--with a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils.

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.

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.

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].

thou whited wall--that is, hypocrite (Mt 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.

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].

6-9. when Paul perceived--from the discussion which plainly had by this time arisen between the parties.

that the one part were Sadducees, and the other Pharisees, he cried out--raising his voice above both parties.

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.

of the hope and resurrection of the dead--that is, not the vague hope of immortality, but the definite expectation of the resurrection.

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.

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.

Ac 23:11-35. 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.

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.

the Lord--that is, Jesus.

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' (Ac 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.

12-14. bound themselves under a curse ... that they would neither eat ... fill they had killed Paul--Compare 2Sa 3:35; 1Sa 14:24.

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.

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.

16-22. Paul's sister's son--(See on Ac 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.

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.

the third hour of the night--nine o'clock.

26-30. Claudius--the Roman name he would take on purchasing his citizenship.

Lysias--his Greek family name.

the most excellent governor--an honorary title of office.

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.

34-35. asked of what province he was--the letter describing him as a Roman citizen.

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.

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.

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

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?"

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Two hundred soldiers - Στρατιωτας, Infantry or foot soldiers.

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

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.

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.

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

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.

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.

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

Farewell - Ερῥωσο, Be in good health.

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.

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).

Who - That is, the seventy horsemen mentioned above.

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.

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.

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.

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.

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. Exod 22:28.

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.

The Pharisees confess both - Both the resurrection, and the existence of angels and separate spirits.

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. 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.

And the night following, the Lord Jesus - What Paul had before purposed in spirit, Acts 19:21, God now in due time confirms. Another declaration to the same effect is made by an angel of God, Acts 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. Thou must testify - Particular promises are usually given when all things appear desperate. 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.

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.

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

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

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.

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

Having learned that he was a Roman - True; but not before he rescued him. Here he uses art.

The soldiers brought him by night to Antipatris - But not the same night they set out. 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.

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.

ANd Paul earnestly beholding the councel, said, Men and brethren , I have lived in all good conscience before God , until this day.

Acknowledging himself to have descended from the Patriarchs as well as they; and bespeaks, as much as he could, their favour and attention.

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 Sacriledg, 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, 1 Tim. 1.13.

In the sense of Gods seeing of him, and whom St. Paul acknowledges to be the searcher and knower of the heart and conscience.

Marginal references: Chap. 24.16. 2 Tim. 1.3.

2 And the high priest Ananias commanded them that stood by him, to smite him on the mouth.

The Officers probably.

Thus Micaiah was smote by Zedekiah the false Prophet, 1 Kings 22.24. and Ieremiah by Pashur, Jer. 20.2. And our blessed Lord escaped not this suffering and indignity, Iohn 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.

3 Then said Paul unto him, God shall smite thee , thou whited wall: for sittest thou to judg me after the law, and commandest me to be smitten g contrary to the law?

An excellent similitude to represent wicked men, especially Hypocrites by, who counterfeit zeal for Gods glory and worship, whilst they intend onely their own profit or grandeur. Thus our Saviour compared the Scribes and Pharisees unto whited Sepulchres, Macth. 23.27. Whited Sepulchres and Walls, tho 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 Prophesie or Prediction, St. Paul having on occasion had the gift of Prophesie amongst the other gifts of the Holy Ghost. And accordingly, 'tis observed, that this High Priest either died, or was put out of his place soon after. And thus Paul's Imprecation upon Alexander the Copper-smith, mentioned, 2 Tim. 4.14. is to be understood: as also several other Curses (seemingly wished) by holy men, especially in the Psalms; as Psal. 109.6, 7, &c. and many other places; which ate by no means for our imitation; neither were they spoken so much as the Wishes or Prayers of such as uttered them, as they were their Prophesies and Predictions; which we know came to pass: as that now mentioned was fulfilled in the person of Iudas.

It was contrary to all Law, Divine and Humane, 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 Iews were first to hear and enquire di[illegible: 2 letters]gently, whether the matter any was accused of, were true, before they might give sentence, or inf[illegible: 1 letter]ict any punishment upon them, Deut. 17.4.

Marginal references: Lev. 19.3[illegible: 1 letter]. Deut. 25.1, 2.

4 And they that stood by, said , Revilest thou Gods high priest?

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.

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 thy people

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; as Heb 8.1. Or 2dly, Rather, 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.

The Scripture here cited by St Paul, is Exodus 22.28.

6 But when Paul perceived that the one part were Sadduces, 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 resurcection of the dead I am called in question.

In his former Profe[illegible: 1 letter]sion, 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 subtilty, to preserve himself, and to gain credit unto the Truths of the Gospel.

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.

Or for the hope of the Resurrection, an Hendyadis: altho 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, Chap. 17.18. And unless there be a Resurrection, his preaching was vain, and his faith vain, 1 Cor. 15.13, 14.

Marginal references: Chap. 24.15, 22. and 26.5. Phil. 3.5.; Chap. 24.21.

7 And w[illegible: 2 letters]n he had so said, There arose a dissention between the Pharisees and the Sadduces: and the multitude was divided.

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.

8 For the Sad[illegible: 1 letter]uces say that there is no resurrection, neither [illegible: 1 letter]ngel nor spirit; but the Pharisees confess both.

Against this our Saviour argued, Matth. 22.23, &c.

It seems strange, that they should deny that there were Angels, whenas 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.

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.

The three things here mentioned, which the Pharisees 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 as may be felt, Exodus 10.21.

Marginal references: Mat. 22.23.

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 sight against God.

Scribe is a Name denoting an Office or Place; and the Scribes were men skilled in the Law.

Some 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 the Spirit understand Prophetical Revelation, and the Spirit of Prophecy, which was expected to be shed abroad in large measures about that time; as appears, Iohn 7.39.

See Chap 5.39

Marginal references: Chap. 25.25. and 26.31.; Chap. 22.7, 17, 18.

.10 And when there a[illegible: 1 letter]ose a great dissension, the chief captain fearing le[illegible: 1 letter]t Paul should have been pulled in pieces of them, commanded the souldiers to go down, and to take him by force from among them, and to bring him into the castle.

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.

From the Fort or Castle, unto which there was an Ascent or Stair, to go up and down by.

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.

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 infrequent unto Paul, 2 Cor. 12.1.

So true it is what our Saviour had promised and foretold, Iohn 16. ult. In the world ye shall have tribulation, but in me ye shall have peace.

Marginal references: Chap. 18.9.

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.

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 Iericho, and the Inhabitants thereof were, being devoted to utter ruin and destruction. O[illegible: 1 letter] 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.

Marginal references: Ver. 21, 30.; Or, with an Oath of Exe [illegible: 3 letters]tion.

13 And they were more than forty which had made this conspiracy.

They made themselves sure (they thought) of killing Paul: There were above Forty to One. The Churches Enemies are unanimous and resolute. As David formerly, so might now Paul say, They that are mad against me, are sworn against me, Psal. 102.8.

14 And they came to the chief priests and elders, and said, We have bound our selves under a great curse, that we will eat nothing until we have slain Paul.

Whose Place and Office it was to have disswaded such an abominable Murder: For the priests lips should preserve knowledg, Malachi 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 accessary unto it. But they had drank Blood very largely before now; viz. the Blood of St. Stephen, and the Blood of our Saviour; and 'tis 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 Assassinates?

15 Now therefore ye with the council signifie 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.

The Chief Priests are to joyn with the Council in this desire to the Chief Captain: for they had no Authority to command 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 publick Peace is concerned; as they pretended that here they were.

The space between the Castle and the place where the Council met, being considerable, it gave the greater advantage to the Conspirators.

16 And when Paul's sisters son heard of their laying in wait, he went and entred into the castle, and told Paul.

Who is thought to have been one of Paul's Company: But the hatred against Paul by the Iews being so general, because of his (supposed) prophaning 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, Eccles. 10.20. For he that sitteth in the heavens shall laugh: the Lord shall have them in derision, Psalm 2.4.

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.

The Chief Captain having the Command of a Thousand Soldiers, there were Ten Captains under him: One of these Paul entrusts 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 safety; which he was not mistaken in.

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.

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 mans own mouth, and be the more affected with it.

Or the chained: For it was customary to chain their Prisoners for their greater security. And God is now remembring of Paul in his bonds.

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?

He took him by the hand as a token of courtesy: These Commanders shewing an excellent example of humanity and pity towards their inferiors and supposed criminals. There are several reasons given of this great civility here us[illegible: 1 letter]d, as the chief Captain's naturally meek temper; or his policy to satisfy for the injury he had done to Paul, in binding of him being a Roman; nay, some think that he, as well as Felix the Governour, hoped for money to be given unto him, Chap. 24 26. but all these are but guess. It is [illegible: 1 letter]ure, what of 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 hands, and turneth them as it pleaseth him, Prov. 21.1.

20 And he said, The Jews have agreed to des[illegible: 2 letters]e t[illegible: 1 letter]ee, that thou wouldest bring down Paul to morrow into the council, as though they would e[illegible: 1 letter]quire somewhat of him more perfectly.

Both the Council, and those Fourty and upwards spoken of, verse 12, 13.

21 But do not thou yield unto them: For there lie in wait for him of them mo then fourty 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.

This the young man desires out of his care for his Uncle's (Paul's) preservation, as also touched with the horrour 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.

The Match is laid, the ha[illegible: 1 letter]d is as it were lifted up, nothing is wanting to Paul's destruction, but the chief Captain's consent, which the Iews assuredly expected, it being but a small courtesy to grant them, to examine a Prisoner, especially such an one as upon their complaint was committed in a Case cognoscible 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.

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.

The Chief Captain shews 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.

23 And he called unto him two centurions, say[illegible: 1 letter]ing, Make ready two hundred soldiers to go to Cesarea, and horsemen threescore and ten, and spear-men two hundred, at the third hour of the night.

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.

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.

Partly because in those hot Countries it is very troublesom to travel by day, and partly for the greater security of Paul and such as went with him.

24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governour.

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.

25 And he wrote a letter after this manner:

It is not certain whether the following words were the Letter its self, or only the Sum or Contents of the Letter.

26. Claudius Lysias, unto the most excellent governour Felix, sendeth greeting.

A Title given to persons of great eminency, as Luke 1.3. it is given to Theophilus, unto whom also this Book of the [illegible: 1 word] is inscribed, Chap. 1.1.

This Felix was Brother to one Pallas, who together with Narcissus (the other of the Emperor Claudius his Favourites) managed all publick 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 manumized by Claudius, and were such as are exa[illegible: 1 letter]ted, as often as Providence will shew its power it hath in pulling down and setting up whom it pleaseth.

27 This man was taken of the Jews, an[illegible: 1 letter] should have been killed of them: then cam[illegible: 1 letter] I [illegible: 1 letter]ith an army, and rescued him, having understood that he was a Roman.

He represents Paul's Case fairly and indifferently, God over-ruling 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.

Marginal references: Chap. 2[illegible: 1 letter].33.

28 And when I w[illegible: 1 letter]uld have known the cause wherefore they accused him, I brought him forth into their council:

The Council understanding those questions (as he thought) best; and having yet retained some Power from the Romans concerning them.

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.

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 over-ruled his very slighting of these controversies for Pauls advantage, he being by that means preserved from the rage of his enemies.

30 And when it was told me, how that the Jews laid wait for the man, I sent him straightway to thee, and gave commandment to his accusers also, to say before thee what they had against him. Farewell.

This reflects upon the Iews, 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.

The usual prayer wherewith they ended their Letters, as Chap. 15.29.

31 Then the soldiers, as it was commanded them, took Paul and brought him by night to Antipatris.

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

This Antipatris was built by Herod the great, and so called in memory of his Father Antipater; it was about Seventeen Leagues from Ierusalem, pleasantly scituated upon the Mediterranean Sea, between Ioppa and Cesarea ▪

32 On the morrow they le[illegible: 1 letter]t the horsemen to go with him, and returned to the castle.

The Footmen returned to the Castle or Fort of Antonia in Ierusalem, from whence they did set out, there being no fear of any such design upon Paul at that distance from Ierusalem, which the Horsemen might not easily avoid.

33 Who when they came to Cesarea, and delivered the epistle to the governour, presented Paul also before him.

Cesarea 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.

34 And when the governour had read the letter, he asked of what province he was. And when he understood that he was of Cilicia;

Palestine and the Countries thereabouts being divided into several Heptarchies or Jurisdictions, the Governors were very loath to infringe the limits of one another.

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.

35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herods judgment-hall.

I will hear thee thorowly, the whole matter, as the Preposition [non-Latin text not transcribed], here used, does import; and as it is commanded unto all Judges, Deut. 1.16.

For this the dictate of nature did teach the very Heathen, That both parties ought to be heard before any thing 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.

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.

Paul's Second Defence.

1 And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. 2 And the high priest Ananias commanded them that stood by him to smite him on the mouth. 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? 4 And they that stood by said, Revilest thou God's high priest? 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 thy people.

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, ch. vi. 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 (ch. iii. 8, 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 ch. xxvi. 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. xiii. 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 (v. 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 (John xviii. 22), as was foretold, Mic. v. 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 (1 Kings xxii. 24), and Pashur smote Jeremiah (Jer. xx. 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 (Cant. i. 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 (Prov. xxiv. 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 (Eccl. iii. 16): it agrees with what follows there, v. 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, v. 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, Matt. xxiii. 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, Deut. xxv. 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 (v. 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? 2 Cor. xi. 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, 1 Cor. viii. 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 (v. 5): I wist not, brethren, that he was the high priest—ouk edein. "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. i. 10, 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 xxxiv. 18. Even when we do well, and suffer for it, we must take it patiently, 1 Pet. ii. 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, Jude 8. Curse not the king, no not in thy thought, Eccl. x. 20.

Paul's Second Defence.

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. 7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided. 8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. 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. 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. 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.

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 2 Tim. iii. 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 (v. 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 Matt. xxii. 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. iii. 14, 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 (v. 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, ch. iv. 1, 2. And it is said (ch. v. 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, ch. xxiv. 15, and ch. xxvi. 6, 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 ch. v. 17, and made it to appear by his rage at Paul, v. 2), which alarmed the Pharisees so much the more; but so it was, there arose a dissension between the Pharisees and the Sadducees (v. 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; eschisthe—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, v. 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 (v. 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, ch. v. 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, ch. xxiv. 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, John xv. 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, ch. xxi. 32, and ch. xxii. 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 (v. 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 (ch. xix. 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. i. 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.

A Conspiracy against Paul; Paul Sent to Felix.

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. 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 enquire 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 showed these things to me. 23 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cæsarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; 24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. 25 And he wrote a letter after this manner: 26 Claudius Lysias unto the most excellent governor Felix sendeth greeting. 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. 28 And when I would have known the cause wherefore they accused him, I brought him forth into their council: 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. 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. 31 Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. 32 On the morrow they left the horsemen to go with him, and returned to the castle: 33 Who, when they came to Cæsarea, and delivered the epistle to the governor, presented Paul also before him. 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; 35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.

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, v. 12. And they were more than forty that were in the design, v. 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. ii. 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, Ps. xlvi. 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. i. 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, To-morrow 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!)—and 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 (Ps. cii. 8), but like the servants of Job against his enemy: O that we had of this flesh! we cannot be satisfied, Job xxxi. 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, Ps. xiv. 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, v. 14, 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, v. 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 (Eccl. x. 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 (v. 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, v. 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, Prov. xxxi. 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, v. 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 (v. 20, 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 to-morrow 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, v. 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 Cæsarea 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 (v. 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, v. 23, 24. They must get ready two hundred soldiers, probably those under their own command, to go to Cæsarea; 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 (Ezra viii. 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 (Phil. i. 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 Cæsarea, 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 sævitiam ac libidinem jus regium servili ingenio exercuit—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 verbis—verbatim, v. 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, v. 26. He is the most excellent governor Felix, this title being given him of course, his excellency, &c. 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, v. 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 (v. 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 (v. 29), about the hope of the resurrection of the dead, v. 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 (v. 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 Cæsarea; 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 Cæsarea, v. 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 Cæsarea, 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, v. 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, Mark xiii. 9. The governor enquired of what province of the empire the prisoner originally was, and was told that he was a native of Cilicia, v. 34; and, (1.) He promises him a speedy trial (v. 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.

And Paul, earnestly beholding. ατενισας. Fixing his eyes intently on the council. The word denotes a fixed and earnest gazing; a close observation. See Lk 4:20. Acts 3:4. Paul would naturally look with a keen and attentive observation on the council. He was arraigned before them, and he would naturally observe the appearance, and endeavour to ascertain the character of his judges. Besides, it was by this council that he had been formerly commissioned to persecute the Christians, Acts 9:1,2. He had not seen them since that commission was given, he would naturally, therefore, regard them with an attentive eye. The result shows, also, that Paul looked at them to see what was the character of the men there assembled, and what was the proportion of Pharisees and Sadducees, Acts 23:6.

The council. Greek, The sanhedrim, Acts 22:30. It was the great council composed of seventy elders, to whom was entrusted the affairs of the nation. Mt 2:4.

Men and brethren. Greek, "Men, brethren;" the usual form of beginning an address among the Jews. See Acts 2:29. Hie addressed them still as his brethren.

I have lived in all good conscience. I have conducted myself so as to maintain a good conscience. I have done what I believed to be right. This was a bold declaration, after the tumult, and charges, and accusations of the previous day, Acts 22; and yet it was strictly true. His persecutions of the Christians had been conducted conscientiously. Acts 26:9, "I verily thought with myself," says he, "that I ought to do many things contrary to the name of Jesus of Nazareth." Of his conscientiousness and fidelity in their service, they could bear witness. Of his conscientiousness since, he could make a similar declaration. And he, doubtless, meant to say, that as he had been conscientious in persecution, so he had been in his conversion, and in his subsequent course. And as they knew that his former life had been with a good conscience, they ought to presume that he had maintained the same character still. This was a remarkably bold appeal to be made by an accused man, and it shows the strong consciousness which Paul had of his innocence. What would have been the drift of Paul's discourse in proving this, we can only conjecture. He was interrupted, Acts 23:2; but there can be no doubt that he would have pursued such a course of argument as should tend to establish his innocence.

Before God. Greek, To God. τωθεω. He had lived to God, or with reference to his commands, so as to keep a conscience pure in his sight. The same principle of conduct he states more at length in Acts 4:16: "And herein do I excuse myself, to have always a conscience void of offence toward God and toward men."

Until this day. Including the time before his conversion to Christianity, and after. In both conditions he was conscientious; in one, conscientious in persecution and error, though he deemed it to be right; in the other, conscientious in the truth. The mere fact that a man is conscientious does not prove that he is right, or innocent. Jn 16:2.

(c) "I have lived" Acts 24:16, 2Cor 1:12, Heb 13:18

And the High Priest Ananias. This Ananias was, doubtless, the son of Nebedinus, (Jos. Ant. xx. chap. v.  3,) who was high priest when Quadratus, who preceded Felix, was president of Syria. He was sent bound to Rome by Quadratus, at the same time with Ananias, the prefect of the temple, that they might give an account of their conduct to Claudius Caesar. Josephus, Ant. b. xx. chap. vi. & 2. But in consequence of the intercession of Agrippa the Younger, they were dismissed, and returned to Jerusalem. Ananias, however, was not restored to the office of high priest; for, when Felix was governor of Judea, this office was filled by Jonathan, who succeeded Ananias. Josephus, Ant. b. xx. chap. x. Jonathan was slain in the temple itself, by the instigation of Felix, by assassins who had been hired for the purpose. This murder is thus described by Josephus, (Ant. b. xx. chap. viii.  5 :) "Felix bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest complaints should be made against him, since he had procured of Caesar the appointment of Felix as procurator of Judea. Accordingly, Felix contrived a method by which he might get rid of Jonathan, whose admonitions had become troublesome to him. Felix persuaded one of Jonathan's most faithful friends, of the name Doras, to bring the robbers upon him, and to put him to death." This was done in Jerusalem. The robbers came into the city as if to worship God, and with daggers, which they had concealed under their garments, they put him to death. After the death of Jonathan, the office of high priest remained vacant, until king Agrippa appointed Ismael, the son of Fabi, to the office. Josephus, Ant. b. xx. chap. viii.  8. It was during this interval, while the office of high priest was vacant, that the events which are here recorded took place. Ananias was then at Jerusalem; and as the office of high priest was vacant, and as he was the last person who had borne the office, it was natural that he should discharge, probably by common consent, its duties, so far at least as to preside in the sanhedrim. Of these facts Paul would be doubtless apprized; and hence what he said Acts 23:5 was strictly true, and is one of the evidences that Luke's history accords precisely with the peculiar circumstances which then existed. When Luke here calls Ananias "the high priest," he evidently intends not to affirm that he was actually such; but to use the word as the Jews did, as applicable to one who had been ill that office, and who, on that occasion, when the office was vacant, performed its duties.

To smite him on the mouth. To stop him from speaking; to express their indignation at what he had said. The anger of Ananias was excited, because Paul affirmed that all that he had done had been with a good conscience. Their feelings had been excited to the utmost; they regarded him as certainly guilty; they deemed him to be an apostate; and they could not bear it that he, with such coolness and firmness, declared that all his conduct had been under the direction of a good conscience. The injustice of the command of Ananias is apparent to all. A similar instance of violence occurred on the trial of the Saviour, Jn 18:22.

(a) "smite him on the mouth" Jn 18:22

God shall smite thee. God shall punish thee. God is just; and he will not suffer such a manifest violation of all the laws of a fair trial to pass unavenged. This was a remarkably bold and fearless declaration. Paul was surrounded by enemies. They were seeking his life; and he must have known that such declarations would have only excited their wrath, and made them more thirsty for his blood. That he could thus address the president of the council was not only strongly characteristic of the man, but was also a strong proof that he was conscious of innocence, and that justice was on his side. This expression of Paul, "God shall smite thee," is not to be regarded in the light of an imprecation, or as an expression of angry feeling, but of a prediction, or of a strong conviction on the mind of Paul, that a man so hypocritical and unjust as Ananias was, could not escape the vengeance of God. 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. See Josephus, Jewish Wars, b. ii. chap. xvii. 8. Thus Paul's prediction was fulfilled.

Thou whited wall. This is evidently a proverbial expression, meaning thou hypocrite. His hypocrisy consisted in his pretending to sit there to do justice; and yet, in commanding the accused to be smitten in direct violation of the law, he thus showed that his character was not what, by his sitting there, he professed it to be, but that of one determined to carry the purposes of his party, and of his own feelings. Our Saviour used a similar expression, to describe the hypocritical character of the Pharisees, Mt 23:27, when he compares them to whited sepulchres. 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. Seneca (de Providentia, chap. 6) uses a similar figure to describe hypocrites: "They are sordid, base, and like their walls adorned only externally." See also Seneca, Epis. 115.

For sittest thou, etc. The law required that justice should be done; and in order to that, it gave every man an opportunity of defending himself. Jn 7:51; Prov 18:13; Lev 19:15, Ex 23:1, De 19:15, De 19:18.

To judge me after the law. As a judge, to hear and decide the case according to the rules of the law of Moses.

Contrary to the law. In violation of the law of Moses, Lev 19:35, "Ye shall do no unrighteousness in judgment."

(*) "shall smite" "will" (b) "contrary" Lev 19:35, De 25:1,2, Jn 7:51

Revilest thou, etc. Dost thou reproach or abuse the high priest of God? It is remarkable that they who knew that he was not the high priest should have offered this language. He was, however, in the place of the high priest, and they might have pretended that respect was due to the office.

Then said Paul, I wist not. I knew not; I was ignorant of the fact, that he was high priest. Interpreters have been greatly divided on the meaning of this expression. Some have supposed that Paul said it in irony; as if he had said, "Pardon me, brethren, I did not consider that this was the high priest. It did not occur to me, that a man who could conduct thus could be God's high priest." Others have thought (as Grotius) that Paul used these words for the purpose of mitigating their wrath, and as an acknowledgment that he had spoken hastily, and that it was contrary to his usual habit, which was not to speak evil of the ruler of the people. As if he had said, "I acknowledge my error and my haste. I did not consider that I was addressing him whom God had commanded me to respect." But this interpretation is not probable, for Paul evidently did not intend to retract what he had said. Dr. Doddridge renders it, "I was not aware, brethren, that it was the high priest," and regards it as all apology for having spoken in haste. But the obvious reply to this interpretation is, that if Ananias was the high priest, Paul could not but be aware of it. Of so material a point, it is hardly possible that he could be ignorant. Others suppose, that as Paul had been long absent from Jerusalem, and had not known the changes which had occurred there, he was a stranger to the person of the high priest. Others suppose that Ananias did not occupy the usual seat which was appropriated to the high priest, and that he was not clothed in the usual robes of office, and that Paul did not recognize him the high priest. But these interpretations are not probable. It is wholly improbable that, on such an occasion, the high priest, who was the presiding officer in the sanhedrim, should not be known to the accused. The true interpretation, therefore, I suppose is, that which is derived from the fact that Ananias was not then properly the high priest; that there was a vacancy in the office, and that he presided by courtesy, or in virtue of his having been formerly invested with that office. The meaning then will be, "I did not regard or acknowledge him as the high priest. I did not address him as such, since that is not his true character. Had he been truly the high Priest, even if he had thus been guilty of manifest injustice, I would not have used the language which I did. The office, if not the man, would have claimed respect. But as he is not truly and properly clothed with that office, and as he was guilty of manifest injustice, I did not believe that he was to be shielded in his injustice by the law which commands me to show respect to the proper ruler of the people." If this be the true interpretation, it shows that Luke, in this account, accords entirely with the truth of history. The character of Ananias, as given by Josephus; the facts which he has stated in regard to him, all accord with the account here given, and show that the writer of the "Acts of the Apostles" was acquainted with the history of that time, and has correctly stated it.

For it is written. Ex 22:28. Paul adduces this to show that it was his purpose to observe the law; that he would not intentionally violate it; and that, if he had known Ananias to be high priest, he would have been restrained by his regard for the law from using the language which he did.

Of the ruler of thy people. This passage had not any peculiar reference to the high priest, but it inculcated the general spirit of respect for those in office, whatever that office was. As the office of high priest was one of importance and authority, Paul declares here that he would not be guilty of showing disrespect for it, or of using reproachful language towards it. (+) "wist" "knew" (c) "written" Ex 22:28, Eccl 10:20, 2Pet 2:10, Jude 1:8

But when Paul perceived. Probably by his former acquaintance with the men who composed the council. As he had been brought up in Jerusalem, and had been before acquainted with the sanhedrim, Ac 9:2, he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, Gal 2:1.

The one part, etc. That the council was divided into two parties, Pharisees and Sadducees. This was commonly the case, though it is uncertain which had the majority. In regard to the opinions of these two sects, Mt 3:7.

He cried out, etc. The reasons why Paul resolved to take advantage of their difference of opinion were probably,

(1.) that he saw that it was impossible to expect justice at their hands; and he, therefore, regarded it as prudent and proper to consult his safety, He saw, from the conduct of Ananias, and from the spirit manifested, Acts 23:4, that they, like the other Jews, had prejudged the case, and were driven on by blind rage and fury.

(2.) His object was to show his innocence to the chief captain. To ascertain that was the purpose for which he had been arraigned. Yet that, perhaps, could be most directly and satisfactorily shown by bringing out, as he knew he could do, the real spirit which actuated the whole council, as a spirit of party strife, contention, and persecution. Knowing, therefore, how sensitive they were on the subject of the resurrection, he seems, to have resolved to do what he would not have done had they been disposed to hear him according to the rules of justice--to abandon the direct argument for his defence, and to enlist a large part, perhaps a majority of the council, in his favour. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it evinced a profound knowledge of human nature.

I am a Pharisee. That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them, not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits.

The son of a Pharisee. What was the name of his father is not known. But the meaning is, simply, that he was entitled to all the immunities and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect--the doctrine of the resurrection of the dead. Comp. Php 3:5.

Of the hope and resurrection of the dead. That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me.

I am called in question. Gr., I am judged; that is, I am persecuted, or brought to trial. Orobio charges this upon Paul as an artful manner of declining persecution, unworthy the character of an upright and honest man. Chubb, a British Deist of the seventeenth century, charges it upon Patti as an act of gross "dissimulation, as designed to conceal the true ground of all the troubles that he had brought upon himself; and as designed to deceive and impose upon the Jews." He affirms also, that "St. Paul probably invented this pretended charge against himself, to draw over a party of the unbelieving Jews unto him." See Chubb's Posthumous Works, vol. ii. p. 238., Now, in reply to this we may observe,

(1.) that there is not the least evidence that Paul denied that he had been, or was then, a Christian. An attempt to deny this, after all that they knew of him, would have been vain; and there is not the slightest hint that he attempted it.

(2.) The doctrine of the resurrection of the dead was the main and leading doctrine which he had insisted on, and which had been to him the cause of much of his persecution. Acts 17:31,32, 1Cor 15, Acts 13:34 Acts 26:6,7,23,25.

(3.) Paul defended this by an argument which he deemed invincible, and which constituted, in fact, the principal evidence of its truth--the fact that the Lord Jesus had been raised. That fact had given demonstration to the doctrine of the Pharisees, that the dead would rise. As Paul had everywhere proclaimed the fact that Jesus had been raised up, and as this had been the occasion of his being opposed, it was true that he had been persecuted on account of that doctrine.

(4.) The real ground of the opposition which the Sadducees made to him, and of their opposition to his doctrine, was the additional zeal with which he urged this doctrine, and the additional argument which he brought far the resurrection of the dead. Perhaps the cause of the opposition of this great party among the Jews--the Sadducees--to Christianity, was the strong confirmation which the resurrection of Christ gave to the doctrine which they so much hated--the doctrine of the resurrection of the dead. It thus gave a triumph to their opponents among the Pharisees; and Paul, as a leading and zealous advocate of that doctrine, would excite their special hatred.

(5.) All that Paul said, therefore, was strictly true. It was because he advocated this doctrine that he was opposed. That there were other causes of opposition to him might be true also; but still this was the main and prominent cause of the hostility.

(6.) With great propriety, therefore, he might address the Pharisees, and say, "Brethren, the great doctrine which has distinguished you from the Sadducees is at stake. The great doctrine which is at the foundation of all our hopes--the resurrection of the dead--the doctrine of our fathers, of the Scriptures, of our sect, is in danger. Of that doctrine I have been the advocate. I have never denied it. I have endeavoured to establish it, and have everywhere defended it, and have devoted myself to the work of putting it on an imperishable basis among the Jews and the Gentiles. For my zeal in that I have been opposed. I have excited the ridicule of the Gentile, and the hatred of the Sadducee. I have thus been persecuted and arraigned; and for my zeal in this, in urging the argument in defence of it, which I have deemed most irrefragable--the resurrection of the Messiah--I have been persecuted and arraigned, and now cast myself on your protection against the mad zeal of the enemies of the doctrine of our fathers. Not only, therefore, was this an act of policy and prudence in Paul, but what he affirmed was strictly true, and the effect was as he had anticipated.

(a) "a Pharisee" Acts 26:5, Php 3:5 (*) "of the hope" "concerning" (b) "the hope" Acts 24:15,21, 26:6, 28:20

A dissension. A dispute or difference.

And the multitude. The council. Comp. Acts 14:4. The Pharisees embraced, as he desired and expected, his side of the question, and became his advocates, in opposition to the Saducees, who were arrayed against him.

For the Sadducees say. They believe.

No resurrection. Of the dead. By this doctrine they also understood that there was no future state, and that the soul did not exist after death. Mt 22:23.

Neither angel. That there are no angels. They deny the existence of good or bad angels. Mt 3:7.

Nor spirit. Nor soul. That there was nothing but matter. They were materialists, and supposed that all the operations which we ascribe to mind, could be traced to some modification of matter. The Sadducees, says Josephus, (Jewish war, b. ii. chap. viii. &. 14,) "take away the belief of the immortal duration of the soul, and the punishments and rewards in hades." "The doctrine of the Sadducees is this," says he, (Ant: b. xviii, chap. i. & 4,) "that souls die with the bodies." The opinion that the soul is material, and that there is nothing but matter in the universe, has been held by many philosophers, ancient and modern, as well as by the Sadducees.

Confess both. Acknowledge, or receive both as true; i.e., that there is a future state, and that there are spirits distinct from matter, as angels, and the disembodied souls of men. The two points in dispute were,

(1,) whether the dead would be raised and exist in a future state; and, (2,) whether mind was distinct from matter. The Sudducees denied both, and the Pharisees believed both. Their belief of the latter point was, that spirits existed in two forms--that of angels, and that of souls of men distinct from the body.

(c) "Saducees say" Mt 22:23, Mk 12:18, Lk 20:27

A great cry. A great clamour and tumult.

The scribes. The learned men. They would naturally be the chief speakers.

Of the Pharisees' part. Who were Pharisees; or who belonged to that party. The scribes were not a distinct sect, but might be either Pharisees or Sadducees.

We find no evil in this man. No opinion which is contrary to the law of Moses; and no conduct in spreading the doctrine of the resurrection which we do not approve. The importance of this doctrine, in their view, was so great as to throw into the back ground all the other doctrines that Paul might hold; and provided this were propagated, they were willing, to vindicate and sustain him. A similar testimony was offered to the innocence of the Saviour by Pilate, Jn 19:6.

But if a spirit or an angel, etc. They here referred, doubtless, to what Paul had said in Acts 22:17,18. He had declared that he had gone among the Gentiles in obedience to a command which he received in a vision in the temple. As the Pharisees held to the belief of spirits and angels, and to the doctrine that the will of God was often delivered to men by their agency, they were ready now to admit that he had received such a communication, and that he had gone among the Gentiles in obedience to it, to defend their great doctrine of the resurrection of the dead. We are not to suppose that the Pharisees had become the friends of Paul, or of Christianity. The true solution of their conduct doubtless is, that they were so inflamed with hatred against the Sadducees, that they were willing to make use of any argument against their doctrine. As the testimony of Paul might be turned to their account, they were willing to vindicate him. It is remarkable, too, that they perverted the statement of Paul in order to oppose the Sadducees. Paul had stated distinctly, Acts 22:17,18,) that he had been commanded to go by the Lord, meaning the Lord Jesus. He had said nothing of "a spirit, or an angel." Yet they would unite with the Sadducees so far as to maintain that he had received no such command from the Lord Jesus. But they might easily vary his statements, and suppose that an "angel or a spirit" had spoken to him, and thus made use of his conduct as an argument against the Sadducees. Men are not always very careful about the exact correctness of their statements, when they wish to humble a rival.

Let us not fight against God. Acts 5:39. These words are wanting in many MSS. and in some of the ancient versions. The Syriac reads it, "If a spirit or an angel have spoken to him, what is there in this?" i.e., what is there unusual or wrong.

(a) "no evil" Acts 25:25, 26:31 (b) "spirit" Acts 22:17,18 (c) "not fight" Acts 5:39

A great dissension. A great tumult, excitement, or controversy.

Into the castle. Acts 21:34.

(*) "dissension" "disturbance" (+) "chief captain" "commander"

The Lord stood by him. Evidently the Lord Jesus. Acts 1:24. Comp. Acts 22:18. The appearance of the Lord in this case was a proof that he approved the course which Paul had taken before the sanhedrim.

Be of good cheer. It would not be remarkable if Paul, by these constant persecutions, should be somewhat dejected in mind. The issue of the whole matter was as yet doubtful. In these circumstances, it must have been peculiarly consoling to him to hear these words of encouragement from the Lord Jesus, and this assurance that the object of his desires should be granted, and that he would be permitted to bear the same witness of him in Rome. Nothing else can comfort and sustain the soul in trials, and persecutions, but evidence of the approbation of God, and the promises of his gracious aid.

Bear witness also at Rome. This had been the object of his earnest wish, Rom 1:10, 15:23,24, and this promise of the Lord Jesus was fulfilled, Acts 28:30,31. The promise which was here made to Paul was not directly one of deliverance from the present persecution, but it implied that, and made it certain.

(d) "stood by him" Ps 46:1,7, Acts 18:9, 27:23,24 (++) "good cheer" "courage" (&) "witness" "testify" (e) "Rome" Acts 28:30,31, Rom 1:15

Certain of the Jews. Some of the Jews. They were more than forty in number, Acts 23:13.

Banded together. Made an agreement, or compact. They conspired to kill him.

And bound themselves under a curse. See the margin. The Greek is, "they anathematized themselves;" i.e., they bound themselves by a solemn oath. They invoked a curse on themselves, or devoted themselves to destruction, if they did not do it. Lightfoot remarks, however, that they could be absolved from this vow by the Rabbins, if they were unable to execute it. Under various pretences they could easily be freed from such oaths, and it was common to take them; and if there was any difficulty in fulfilling them, they could easily apply to their religious teachers and be absolved.

That they would neither eat nor drink. That is, that they would do it as soon as possible. This was a common form of an oath, or curse, among the Jews. Sometimes they only vowed abstinence from particular things, as from meat or wine. But in this case, to make the oath more certain and binding, they vowed abstinence from all kinds of food and drink till they had killed him. Who these were--whether their were Sadducees or not--is not mentioned by the sacred writer. It is evident, however, that the minds of the Jews were greatly inflamed against Paul; and as they saw him in the custody of the Roman tribune, and as there was no prospect that he would punish him, they resolved to take the matter into their own hands. Michaelis conjectures that they were of the number of the Sicarii, or cut-throats, with which Judea then abounded. Acts 21:38. It is needless to remark that this was a most wicked oath. It was a deliberate purpose to commit murder; and it shows the desperate state of morals among the Jews at that time, and the infuriated malice of the people against the apostle.

(|) "Certain" "Some" (f) "Certain" Acts 23:21,30, 25:3 (1) "oath" "with an oath of execration" (g) "till" Ps 31:13

Which had made this conspiracy. This oath, συνωμοσιαν, this agreement or compact. This large number of desperate men, bound of by so solemn an oath, would be likely to be successful; and the life Paul was therefore in peculiar danger. The manner in which they purposed to accomplish their design is stated in Acts 23:15.

And they came, etc. Probably by a deputation.

To the chief priests and elders. The members of the great council, or sanhedrim. It is probable that the application was made to the party of the Sadducees, as the Pharisees had shown their determination to defend Paul. They would have had no prospect of success had they attacked the castle; and they therefore devised this ingenious mode of obtaining access to Paul, where they might easily despatch him.

Under a great curse. Greek, "We have anathematized ourselves with an anathema." We have made the vow as solemn as possible.

(h) "Chief Priests" Hoss 4:9 (**) "slain" "killed"

Ye, with the council. With the concurrence or request of the sanhedrim. It was only by such a request that they had any hope that the chief captain would remove Paul from the castle.

Signify to the chief captain. Send a message or request to him.

That he bring him down unto you. That he bring him from the castle to the usual place of the meeting of the sanhedrim. As this was at some distance from the castle, or tower of Antonia, where Paul was, they supposed it would be easy to waylay him, and take his life.

Tomorrow. This is wanting in the Syriac, Vulgate, and Ethiopic versions. It is, however, probably the correct reading of the text, as it would be necessary to convene the council, and make the request of the tribune, which might require the whole of one day.

As though ye would enquire, etc. This request appeared so reasonable that they did not doubt that the tribune would grant it to the council. And though it was obviously a false and wicked pretence, yet these conspirators knew the character of the persons to whom they addressed themselves so well, that they did not doubt that they would prevail On the council to make the request. Public justice must have been deeply fallen, when it was known that such an iniquitous request could be made with the certain prospect of success.

Or ever he come near. Before he comes near to the sanhedrim. The great council will thus not be suspected of being privy to the deed. We will waylay him, and murder him in the way. The plan was well laid; and nothing but the interposition of Providence could have prevented its execution.

(+) "chief captain" "Commander" (++) "perfectly" "exactly" (+++) "ever" "before" (i) "ready to kill" Ps 21:11

Paul's sister's son. This is all we know of the family of Paul. Nor do we know for what purpose he was at Jerusalem. It is possible that Paul might have a sister residing there; though, as Paul had been sent there formerly for his education, it seems more probable that this young man was sent there for the same purpose.

Entered into the castle. Paul had the privileges of a Roman citizen; and as no well-founded charge had been laid against him, it is probable that he was not very closely confined, and that his friends might have free access to him.

(a) "he went" 2Sam 17:17

Called one of the centurions. Who might at that time have had special charge of the castle, or been on guard. Paul had the most positive assurance that his life would be spared, and that he would yet see Rome; but he always understood the Divine promises and purposes as being consistent with his own efforts, and with all proper measures of prudence and diligence in securing his own safety. He did not rest merely on the Divine promise without any effort of his own; but he took encouragement from those promises to put forth his own exertions for security and for salvation.

(b) "Paul called" Prov 22:3, Mt 10:16 (*) "chief captain" "commander"

And prayed me. And asked me.

(c) "prisoner" Acts 18:17, Eph 3:1, 4:1, Phm 1:9

Took him by the hand. As an expression of kindness and civility. He did it to draw him aside from the multitude, that he might communicate his message privately.

And he said, etc. In what way this young man had received intelligence of this, we can only conjecture. It is not improbable that he was a student under some one of the Jewish teachers, and that he might have learned it of him. It is not at all probable that the purpose of the forty men would be very closely kept. Indeed, it is evident that they were not themselves very anxious about concealing their oath, as they mentioned it fully to the chief priests and elders, Acts 23:14.

(d) "have agreed" Acts 23:12 (+) "perfectly" "exactly"

Looking for a promise from thee. Waiting for you consent to bring him down to them.

(e) "yield unto them" Ex 23:2

And he called unto him two centurions, etc. Each centurion had under him one hundred men. The chief captain resolved to place Paul beyond the power of the Jews, and to protect him as became a Roman citizen.

Two hundred soldiers. These foot-soldiers were designed only to guard Paul till he was safely out of Jerusalem. The horsemen only were intended to accompany him to Caesarea. Acts 23:32.

And horsemen. These were commonly attached to foot-soldiers. In this case, however, they were designed to attend Paul to Caesarea.

And spearmen. δεξιολαβους. This word is found nowhere else in the New Testament, and occurs in no classic writer. It properly means those who take, or apprehend by the right hand; and might be applied to those who apprehend prisoners, or to those who hold a spear or dart in the right hand for the purpose of throwing it. Some have conjectured that it should be read δεξιοβολους, --those who cast or throw [a spear] with the right hand. So the Vulgate, the Syriac, and the Arabic understand it. They were probably those who were armed with spears or darts, and who attended on the tribune as a guard.

At the third hour of the night. At nine o'clock. This was in order that it might be done with secrecy, and to elude the band of desperadoes that had resolved to murder Paul. If it should seem that this guard was very numerous for one man, it should be remembered,

(1.) that the number of those who had conspired against him was also large; and,

(2.) that they were men accustomed to scenes of blood, of desperate characters, and who had solemnly sworn that they would take his life. In order, therefore, to deter them effectually from attacking the guard, it was made very numerous and strong, and nearly five hundred men were appointed to guard Paul as he left Jerusalem.

And provide them beasts. One for Paul, and one for each of his attendants. The word translated beasts--κτηνη of a general character, and may be applied either to horses, to camels, or to asses. The latter were most commonly employed in Judea.

Unto Felix the governor. The governor of Judea. His place of residence was Caesarea, about sixty miles from Jerusalem. Acts 8:40. His name was Antonius Felix, and was a freedman of Antonia, the mother of the emperor Claudius. He was high in the favour 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, afterwards mentioned in Acts 23:24, who was sister to king Agrippa. Tacitus (Hist. v. 9) says, that he governed with all the authority of a king, and the baseness and insolence of a slave. "He was an unrighteous governor, a base, mercenary, and bad man." (Clarke.) See his character further described Acts 24:25.

Unto the most excellent governor Felix. The most honoured, etc. This was a mere title of office.

Greeting. A term of salutation in an epistle wishing health, joy, and prosperity.

Should have been killed of them. Was about to be killed by them. The life of Paul had been twice endangered in this manner, Acts 21:30, 23:10.

With an army. With a band of soldiers, Acts 23:10.

(f) "this man" Acts 21:33, 24:7 (++) "taken of the Jews" "seized by" (&) "should have been killed" "would" (|) "army" "with the soldiers"

Questions of their law. So he understood the whole controversy to be.

Worthy of death. By the Roman law. He had been guilty of no crime against the Roman people.

Or of bonds. Of chains, or of confinement.

(*) "accused of" "Concerning" (a) "questions" Acts 18:15, 25:19 (b) "laid" Acts 26:31

To Antipatris. This town was anciently called Cafar-Saba. Josephus says (Antiq. xiii. 23,) that it was about seventeen miles from Joppa. It was about twenty-six miles from Caesarea, and of course about thirty-five from Jerusalem. Herod the Great changed the name to Antipatris, in honour of his father Antipater. It was situated in a fine plain, and watered with many springs and fountains.

They left the horsemen. As they were then beyond the danger of the conspirators, the soldiers who had guarded them thus far returned to Jerusalem.

Of what province he was. Greek, Of what heparchy επαρχιας he was. He knew from the letter of Lysias that he was a Roman, but he was not informed of what place or province he was. This he doubtless did in order to ascertain whether he properly belonged to his jurisdiction. Roman provinces were districts of country which were entrusted to the jurisdiction of procurators. How far the jurisdiction of Felix extended is not certainly known. It appears, however, that it included Cilicia.

Was of Cilicia. Tarsus, the birthplace of Paul, was in this province, Acts 21:39.

(f) "Cilicia" Acts 21:39

In Herod's judgment hall. Greek, In the praetorium of Herod. The word here used denoted, formerly, the tent of the Roman praetor; and as 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.

(g) "accusers" Acts 24:1, 25:16 (h) "Herod's" Mt 27:27

Here we have observable the apostle's sober and ingenuous profession and protestation, Ananias's insolent and injurious injunction, St. Paul's zealous answer and contestation.

Observe, 1. The apostle's sober and ingenuous profession and protestation, ver. 1. I have lived in all good conscience unto this day: that is, during his continuance in the Jewish religion, and since his conversion to the Christian religion, he had walked uprightly, and according to his knowledge, and the light of his conscience.

But had Paul a good conscience when he persecuted the Christians?

Answ. He went according to his conscience when he persecuted: he verily thought he did God service in so doing, and it was not any selfish end or sinister design he propounded to himself, but zeal for his religion provoked him to persecution, Phil 3:6. Concerning zeal, persecuting the church. It is certainly a man's duty to follow his conscience; but then it is as much his duty to inform his conscience, as it is to follow it; I have lived in all good conscience until this day.

Here note, The apostle sets forth the goodness of his conscience; these four ways.

1. From the goodness of his conversation: I have lived. A good conversation is the best evidence of a good conscience. God doth not measure men's sincerity by the tides of their affections, but by the constant bent of their resolutions, and the general course and tenor of their conversations. Every man's conscience is as his life is.

2. From the generality of his care and obedience: I have lived in all good conscience: if it be not a conscience all good, it is no good conscience at all. Herod had some good conscience, he did many things; but the apostle went farther, he lived not in some, but in all good conscience.

3. The apostle sets forth the goodness of his conscience from the integrity of it towards God: I have lived in all good conscience before God. Many a man's conscience passeth for a good conscience before men, and perhaps before himself, which yet are not good before God, the judge of conscience.

4. From his continuance and constancy, Until this day; I have lived in all good conscience before God until this day.It is not sufficient to begin a good life, and to have a good conscience; but we must keep it too, and that all our days, even to our last day.

Happy man! that can truly say at his dying day, I have lived in all good conscience until this day.

Observe, 2. As the apostle's solemn protestation, so the high-priest's injurious injunction: Ananias commanded them that stood by him to smite him on the mouth.

Here note, What is the reward and portion of a good conscience from the world: to be smitten either on the mouth, or with the mouth; either with the fist, or with the tongue. There is nothing so enrages men of wicked consciences, as the profession and practice of a good conscience doth: but better ten blows on the face than one on the heart; better a thousand blows for a good conscience, than one from it.

Observe, 3. St. Paul's zealous answer and contestation, God shall smite thee, thou whited wall.

Where note, 1. That although the apostle doth not smite again as he was smitten, though he did not smite Ananias on the cheek, as he smote him on the mouth, yet he gives him a check and sharp reproof for his violence and injustice.

Thence learn, That Christian patience, though it binds a man's hands, yet it doth not always bind his tongue; though it lays a law upon a man to forbear violence, yet it lays not a law upon him to enjoin him silence. St. Paul though he did not strike, yet durst speak; though he held his hands, yet he did not hold his peace. Though religion pinions a man's arms from striking, yet it doth not seal up a man's lips from speaking; but we may declare both our own innocency, and others' injustice.

Note, 2. St. Paul doth not say, God shall judge thee: or God shall plague thee; but God shall smite thee: denoting, that as there is always equity, so sometimes a retaliation in the executions of divine justice, or a recompensing like for like. God sometimes returns smiting for smiting, so that the sinner is forced to cry out, As I have done, so God hath requited me.

God punishes sometimes in the same kind, sometimes in the same manner, sometimes in the same place; that sinners are forced to cry out, Righteous art thou, O Lord! and just are thy judgments!

Observe here, That Ananias the high-priest having commanded the apostle unheard and uncondemned to be smitten, the apostle denounces the just judgments of God upon him for the same; yet not in a way of imprecation, but prediction; rather foretelling what would come, than wishing or desiring that it should come,; not in a way of revenge, or recompensing evil for evil, but in a way of ministerial reproof, which the standers-by call reviling. Revilest thou God's high-priest?

Thence learn, That profane sinners look upon the faithful reproofs which the ministers of God give them for their lewdness, to be no better than revilings; they think we revile them, if we do but rebuke them; whereas, though we chasten sinners with the rod of reproof, we dare not sting them with the scorpion of reproach.

Several interpretations are given by expositors of these words, I wist not, brethern, that he was the high-priest.

1. Some think that St. Paul did not really know the high-priest, having been gone so long from Jerusalem; and the high-priest being made yearly.

Others say, 2. That there being a great throng about him, the apostle could not distinctly hear who it was that spake to him.

3. Some understand it of absolute denial, that any such office as that of high-priest ought then be in being. As if the apostle had said, "I do not own any man to be a lawful high-priest now, that function being abolished and disannulled at the coming of the Messias."

Again, 4. Others understand the words, as if the apostle denied him to be the lawful high-priest, and one of God's appointing, he being one of man's making, having purchased the place with money; for the power and coveteousness of the Romans put a new high-priest every year to officiate: accordingly, St. Paul, knowing this man to be none of the posterity of Aaron, but brought in by sordid gain, might justly disown him to be the high-priest.

Lastly, there are who affirm, That the apostle did not certainly see and know the high-priest; and that his meaning is, "That having received such unjust usage in the court as to be openly smitten in the time of hearing, he did not know, that is, he did not consider who it was that spake to him, and therefore spake hastily and unadvisedly."

The scripture will not bear us out to use ill words to magistrates, should we be, as St. Paul here was, ill used by them; yet are magistrates no more to be flattered than they are to be reproached. The greatest may be reproved, and with a gracious severity told of their faults; and St. Paul did no more. It is no sin to tell the judgments of God, which will certainly come upon injurious and unjust oppressors.

Observe here, The innocent policy which the apostle uses for his own preservation: he, perceiving that the council before whom he stood were not all of a piece, but patched up of Pharisees and Sadducees, he publicly professes himself a Pharisee by education, and of that persuasion now in point of the resurrection.

Thus at once he cast in a bone of contention between the Sadducees who denied the resurrection, and the Pharisees who owned it; and obliged the Pharisees, at least as to that opinion, to take his part, and so by pious prudence he turned their opposition against him upon one another: that by setting them at variance he might the better escape.

Learn hence, that an innocent and prudent policy may warrantably be made use of by the members and ministers of Jesus Christ, without any blemish to their holy profession, in order to our preservation from the hands of persecutors; a serpentine subtilty may be made use of, together with a dovelike innocincy. Thus did St. Paul here: when he perceived that one part were Sadducees, and the other Pharisees, he cried out, &c.

Observe here, 1. How sad a state, and how bad a condition, was the Jewish church now in, when in the Sanhedrin, or great council, men had power and authority, who believed in no life but this; and what hypocrites were the Pharisees, who could thus incorporate and embody with damnable heretics, the Sadducees, and yet at the same time hated and persecuted the Christians. The Sadducees were so far from believing that there was any spirit, that they blasphemously maintained, that God himself was no spiritual, but only corporeal being. When men sin with obstinacy against supernatural light, God justly withdraws from them even natural light, and suffers them to fall from one degree of error to another.

Observe, 2. How partiality will change men's judgments, according to the interest of a party or faction. The Pharisees were bitter enemies to the apostle; but, because he owned himself of their sect, they instantly took part with him, and cry, We find no fault with him. The feuds about religion are commonly the sharpest feuds; men are more fond of the notions of their brains, than they are of the issue of their bodies. Odia Religiosorum sunt acerbissima; "Religious hates are hottest."

Observe, 3. How the dissensions of God's adversaries oft-times become the deliverance of God's servants. Thus here the Pharisees and Sadducees quarrel about the resurrection: the Pharisees justify St. Paul, and tell them that oppose him, "They are in danger of fighting against God." Thus God when he pleaseth, can find or make patrons of his people, and raise up friends from amongst his very enemies, to defend his cause.

St. Paul was now in the midst of difficulty and danger; but observe how seasonably God steps in for his succour and deliverance: First, he stirs up that heathen tribune, the chief captain Lysias, who was present at the trial, to see his prisoner have fair play; the Lord stirs up this man to rescue the apostle from the hands of violence, by which he was in danger of being pulled in pieces, and he is returned safe unto the castle again.

O how God's encouragements evermore accompany his commands! His faithful servants, when they suffer for him, shall certainly be delivered by him, either in trouble or out of trouble.

Secondly, God comforts the suffering apostle with his own presence, and with the gracious manifestations of his special favour; The Lord stood by him, and said, Be of good cheer, Paul.--

Where note, That if the Lord stand by, and be graciously present with his servants, in a suffering hour, it is no matter how many and how mighty they be that do withstand them, and appear against them. No doubt these words, Be of good cheer, Paul, turned the apostle's prison into a palace, and enabled him to bid a bold defiance to all the devilish designs of the Jews in Jerusalem against him; having got such good security for his safety, even from God himself, in the faith of which our apostle holily triumphs, saying, If God be for us, who can be against us: Rom 8:31. That is, none can be against us, either safely or successfully. The presence of God with his suffering servants outweighs all their discouragements.

Observe here, 1. A barbarous and bloody plot, a cursed combination and conspiracy, against the life of the innocent and useful apostle: no sooner was it daylight, but the wicked Jews bind themselves by an oath, never to eat or drink more, until they eat the apostle's flesh, and drink his blood. Thus the wicked plotteth against the just, and gnasheth upon him with his teeth, Ps 37:12.

Observe, 2. The numbers which were engaged in this conspiracy: more than forty, they all agreed as one man.

Lord, how numerous, how unanimous, how resolute and outrageous, are the enemies of thy holy religion, to carry on their cursed contrivances for the extirpation of it!

Thus it was here; these enemies were numerous, more than forty. The devil's designs never miscarry for want of fit instruments: he has a party ever ready to oppose the gospel in every place.

And as they were unanimous, as well as numerous, they combined together in one cursed bond: here was unity, but not an unity in the truth, but a conspiracy against it; here was the agreement and friendship, but it was like that of Herod and Pilate against Christ, and not for him; and they were resolute and outrageous, They bound themselves under a curse, under a bloody vow, to pursue their purpose of murdering the apostle. It has been the old policy of the enemies of the church to oblige and bind themselves by oaths and execrations, by leagues and associations, to carry on their wicked and bloody designs against the church. They were more than forty which made this conspiracy.

Observe, 3. The quality of the persons which were engaged in this bloody purpose: they were the Sadducees, who denied the immortality of the soul, and a life after death. And they apply themselves to the high-priest, and Sanhedrin or great council, not doubting of his and their readiness to join with them.

O what a low ebb was the Jewish religion now at! What an high-priest and priesthood was there, that must head a conspiracy of murdering Sadducees! How great was the degeneracy of the Jewish church, when their chief priests were thus ready to comply with, and contribute their best assistance to, such a cruel crew of cut-throats and bloody assassins! but they had almost filled up the measure of their sins, and their final destruction was near approaching.

Observe, lastly, What craft and cruelty, what fraud and force, are here found and combined together in the church's enemies. The council must court the captain, that he bring down his prisoner, as though they would enquire something more perfectly concerning him. Thus was the plot against the apostle's life laid craftily as well as cruelly: under a pretence of having the prisoner re-examined, they contrive to have him brought down from the castle, and in his way to the council they combined together for his destruction.

Lord, abate the power of the church's enemies, since their malice cannot be abated!

Note here, 1. That no conspiracies are or can be kept secret from God, who can both detect them, and defeat them at his pleasure.

Note, The remarkable providence of God in bringing this conspiracy to the knowledge of St. Paul's sister's son: he was perhaps by, when the conspirators were contriving the mischief, and overheard them. It is happy for the innocent, that the malicious cannot keep their own counsel. God oftentimes causeth the tongues of his people's enemies to fall upon themselves, and they discover the wicked purposes of their hearts, which none but themselves were privy to.

Note, 3. How the hearts of all men are in the hand of the Lord, and how he turneth them as he pleaseth. This is evident from the chief captain's great humanity towards St. Paul, and his courteous humility towards his sister's son, taking the youth by the hand, and as readily giving him both audience and dispatch; such a sovereignty and dominion has God over the hearts of men, that he can instantly incline them as he pleaseth, and make even enemies become benefactors at his pleasure.

Observe here, 1. How wonderfully God overruled the heart of the chief captain, in that he took care both of St. Paul, and the young man also: he bids the young man depart; for had it been known that he had discovered the conspiracy, they had conspired against his life; and had not the chief captain conveyed away the apostle, his enemies, who had been disappointed in this, would have made further attempts against his life. Thus wonderfully doth the good providence of God work for his servants' preservation.

Observe, 2. What a strong guard does God raise and set round the apostle for his defence and safety, even a guard of heathen soldiers, to secure him from the Jewish rage; two hundred soldiers, threescore and ten horsemen, and spearmen two hundred.

What a royal life-guard was here raised for the apostle's safe-conduct to Cesarea! None of all these soldiers intended him any good; but God can make bad persons show kindness to his good servants, and do his will by them who know nothing of his mind and will.

When God has work to do, he will find instruments to do it by. And though we see them not, yet are they never the farther off.

The chief captain Lysias having sent St. Paul under a strong guard to Cesarea by night, where Felix the Roman governor resided, he writes a letter to acquaint Felix with the accusation laid to the prisoner's charge.

In which letter observe, 1. The title given to the Roman governor, Most excellent: Claudius Lysias to the most excellent governor Felix, sendeth greeting.

Titles of civil honour and respect given to persons in place and power are agreeable to the mind and will of God. There is an honour which belongs to men, with respect to their internal qualifications. He that is very honourable as to his place, may not deserve any honour as to his worth; yet ought he to be honoured so far as his place requireth.

Observe, 2. How God overruled the heart and pen of this captain, Lysias, to do the apostle right, in representing his case fairly and indifferently: that he found nothing brought against him that was punishable, either with death or bonds, by the Roman law.

Observe, 3. How triflingly he speaks of the great things in question concerning our blessed Redeemer's death and resurrection, as also of the whole gospel: he calls them, under-valuingly, questions of their law.

As the wisdom of the world is foolishness with God, so the manifold wisdom of God is accounted and esteemed folly by the ignorant and blind world.

Yet observe, 4. How God overruled his very slighting of these controversies in dispute for the apostle's advantage: he being by that means preserved from the rage of the Jews. When this man was taken of the Jews, and should have been killed by them, I came with an army and rescued him.

Behold how God accompolishes his own designs for the preservation of his servants, by the hands of those from whom destruction could rather have been expected.

Thus here, God made use of a heathen captain, to rescue and defend the apostle from the enraged Jews, who sends him under a strong guard, with a friendly letter in favour of him, to Felix the governor at Cesarea, where he gives notice to his accusers to implead him face to face.

Blessed by God, that our times are in hands, not in our enemies' hands, nor yet in our own; until we have finished the work which God designed us, neither men nor devils can take us off.

The apostle being brought before Felix the Roman governor, although he was an heathen, yet he showed the apostle far more favour than his own countrymen the Jews: for, observe, 1. His affability to St. Paul, in asking him of his country.

2. His justice; he would not judge him till he had his accusers face to face, I will hear thee when thy accusers are come. If it be enough to accuse, who can be innocent? and if it be sufficient to deny, who would be found guilty? Magistrates must know a cause, before they give sentence or judgment about it; otherwise, though they pronounce a right sentence, it is not in judgment, but by accident. Magistrates must be stars, as well as ministers; they must do nothing blindfold, or blindly.

Observe, 3. His great favour towards the apostle, in committing him a prisoner, not to the common gaol, but to Herod's palace; a fair prison, if a place of confinement may be so called. The Sanhedrin at Jerusalem, though of his own country, and of his own religion, yet were not so kind to him as Felix the heathen governor.

Thus the chapter concludes with an account of the apostle's wonderful deliverance from the Jews at Jerusalem, who conspired his destruction; together with the instrumental means and manner of it.

In the next chapter we find him brought to Cesarea, tried before Felix, making a defence for himself, and so reasoning that Felix trembled.

Behold a prisoner at liberty, and his judge in bonds.