Paul beginning his defence, is A. M. cir. 4064. A. D. cir. 60. A с ND Paul, earnestly beholding judge me after the law, and com- A. M.cir. 4064. the council, said, Men and mandest me to be smitten contrary to cir. CCIX. 4. brethren, I have lived in all good the law? An. Olymp. a 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 A. D. cir. 60.An. Olymp. cir. CCIX. 4.* Ch. 24. 16. 1 Cor. 4. 4. 2 Cor. 1. 12. & 4. 2. 2 Tim. 1. 3. Heb. 13. 18. b 1 Kings 22. 24. Jer. 20. 2. John 18. 22. Lev. 19.95. Deut. 25. 1, 2. John 7.51.- ch. 24. 17.- Exod. 22. 28. Eccles. 10. 20. 2 Pet. 2. 10. Jude 8. NOTES ON CHAP. XXIII. Verse 1. 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. Verse 2. 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 at the time 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. è 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. Verse 3. God shall smite thee, thou whited wall.] Thou hypocrite! who sittest on the seat of judgment, pretending to hear, and seriously weigh the defence 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 offence. 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?" Verse 5. I wist not, brethren, that he was the high priest] After all the learned labour 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 into 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 pub 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, 7 And when he had so said, there arose a dissension between the Pharisees and the Saddu- || the chief captain, fearing lest Paul should have licly 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 an one, or any ruler of the people, should be reverenced. But he neither recalled nor made an apology for his words: he had not committed a trespass, and he did not acknowledge We must beware how we attribute either to him in the case before us. ове. Verse 6. I am a Pharisee, the son of a Pharisee] Instead of xpiciou, of a Pharisee, ABC. some others, with the Syriac and Vulgate, have Papioas, of the Pharisces ; 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 xa and, being here redundant; indeed it is omitted by the Syriac, all the Arabic, and the Æthiopic. 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, chap. iv. 1—3. and v. 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. Verse 7. And the multitude was divided.] St. Paul, perceiving the assembly to consist of Pharisees and Sadducees, and finding he was not to expect any justice, thought it best thus to divide the council, by introducing a question on which the Sadducees and Pharisees were at issue. He did so; and the Pharisees immediately espoused his side of the ques tion, because in opposition to the Sadducees, whom they ab|| horred, as irreligious men. Verse 8. The Sadducees say that there is no resurrection] It is strange, since these denied a future state, that they ob served 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, &c. and all this they did that they might obtain happiness in the present life. See the account of the Pharisees and Sadducees, Matt. iii. 7. and xvi. 1. Verse 9. The scribes-arose, and strove] Aquaxorto, Διεμάχοντο, 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, &c. 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, latter Syriac, Vulgate, and some of the Fathers. Verse 10. 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, He is encouraged by a vision. A. M. cir.4064. A. D. cir. 60. CHAP. XXIII. 11 And the night following the An. Olymp. Lord stood by him, and said, Be of cir. CCIX. 4. good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. The Jews lay wait to kill him. A. M. cir.4064. 16 And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told cir. CCIX. 4Paul. 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 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 en-to desire thee that thou wouldest bring down quire something more perfectly concerning him: Paul to-morrow into the council, as though and we, or ever he come near, are ready to kill they would enquire somewhat of him more him. perfectly. Ch. 18. 9. & 27. 23, 24. ver. 21, 30. ch. 25. 3. • Or, with an oath of execration.- d ver. 12. that he commanded them to come down, for the rescue and God put it out of their power to accomplish their vow? No: preservation of Paul. for the doctrine of sacerdotal absolution was held among the Verse 11. Be of good cheer, Paul] It is no wonder, if, Jews as among the papists: hence it is said in Hieros. Avodah with all these trials and difficulties, St. Paul was much de- Zarah, fol. 40. "He that hath made a vow not to eat any jected in mind; and especially as he had not any direct inti-thing, woe to him, if he eat; and woe to him, if he do not mation from God, what the end of the present trials would be: to comfort him and strengthen his faith, God gave him this vision. 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 tongue of the wise is health." When vows were so easily dispensed with, they might be readily multiplied. See Lightfoot. So must thou bear witness also at Rome.] This was pleas-loose him from his vow, as it is written, Prov. xii. 18. "The ing 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 perse cution. Verse 15. And we, or ever he come near, are ready to kill him.] We shall lie in wait, and dispatch him before he can reach the chief captain. The plan was well and deeply laid; and nothing but an especial providence could Verse 12. That they would neither eat nor drink, &c.] have saved Paul. These forty Jews were no doubt of the class of the Sicarii, Verse 16. Paul's sister's son] This is all we know of mentioned before, (similar to those afterwards called assassins,) Paul's family. And we know not how this young man got a class of fierce zealots, who took justice into their own to Jerusalem; the family, no doubt, still resided at Tarsus. hand; and who thought they had a right to dispatch all those Verse 17. Bring this young man unto the chief captain] who, according to their views, were not orthodox in their re- || Though St. Paul had the most positive assurance from divine ligious principles. If these were, in their bad way, con-authority, that he should be preserved; yet he knew that the scientious men, must they not all perish through hunger, as Divine Providence acts by reasonable and prudent means; The chief captain sends Paul to A.M. cir. 4064. cir. CCIX. 4. THE ACTS. 21 But do not thou yield unto them: An. Olymp. for there lie in wait for him, of them, more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him : and now are they ready, looking for a promise from thee. 22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me. 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: Cæsarea, to Felix the governor, a Ch. 21. 33. & 24. 7.- b ch. 22. 30. ch. 18. 15. & 25. 19. d Ch. 26. 31. ver. 20.—— ch. 24. 8. & 25. 6. and that, if he neglected to use the means in his power, heregium servili ingenio exercuit. Hist. v. 9. He had, accordcould not expect God's providence to work in his behalf. ing to Suetonius, in his life of Claudius, chap. 28. three He who will not help himself, according to the means and queens to his wives; that is, he was married thrice, and each power he possesses; has neither reason nor revelation to time to the daughter or niece of a king. Drusilla, the sister assure him that he shall receive any assistance from God. of Agrippa, was his wife at this time; see chap. xxiv. 22. Verse 23. Two hundred soldiers] Erparwras, infantry He was an unrighteous governor, a base, mercenary, and bad or foot soldiers. man; see chap. xxiv. 2. Horsemen threescore and ten] There was always a certain number of horse, or cavalry, attached to the foot. Spearmen] Aioλatous, persons who held a spear or javelin in their hand; from εν τη δεξια λαβειν, taking or But the Codex Alexanholding a thing in the right hand. drinus reads deicoλous, from dia, the right hand; and Caλλew, 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. Verse 25. 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. Verse 30. I sent straightway to thee] As the proper person before whom this business should ultimately come; and by whom it should be decided. Farewell.] Eppwow, be in good health. Verse 31. Antipatris.] This place, according to Josephus, Verse 24. Provide them beasts] One for Paul, and Antiq. lib. xiii. cap. 23. was anciently called Capharsaba, some others for his immediate keepers. and is supposed to be the same which, in 1 Maccab. vii. 31. Felix the governor.] This Felix was a freed man of the is called Capharsalama, or Carphasaluma. It was rebuilt by emperor Claudius, and brother of Pallas, chief favourite of Herod the Great, and denominated Antipatris, in honour of the emperor. Tacitus calls him Antonius Felix; and gives his father Antipater. It was situated between Joppa and us to understand, that he governed with all the authority of Cæsarea, on the road from Jerusalem to this latter city. a king, and the baseness and insolence of a quondam slave. Josephus says it was fifty stadia from Joppa. The distance E libertis Antonius Felix per omnem sævitiam ac libidinem jus | between Jerusalem and Cæsarea, was about seventy miles, Where he is kept in A. D. cir. 60. A. D. cir. 60. A. M. cir. 4064. them, took Paul, and brought him by 34 And when the governor had read A.M.cir. 4064. An. Olymp. night to Antipatris. the letter, he asked of what province An. Olymp. he was. And when he understood cir. CCIX. 4. that he was of a Cilicia; cir. CCIX. 4. 32 On the morrow they left the horsemen to go with him, and returned to the castle : b 35 I will hear thee, said he, when thine ac33 Who, when they came to Cæsarea, and de-cusers are also come. And he commanded him livered the epistle to the governor, presented to be kept in Herod's judgment-hall. Paul also before him. с a Ch. 21. 39. b Ch. 24. 1, 10. & 25. 16. Matt. 27. 27. truth dwells. An ill-informed conscience, may burn even the saints, for God's sake! Verse 32. 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 2. No circumstance, in which a man can be placed, can be a sufficient guard; the four hundred foot, therefore, re- excuse him from shewing respect and reverence to the authoturned to Jerusalem, and the horse went on to Cæsarea with rities which God, in the course of his providence, has instiPaul. We need not suppose that all this troop did reach || tuted, for the benefit of civil or religious society. All such Antipatris on the same night in which they left Jerusalem ; || authorities come originally from God; and can never lose therefore, instead of, they brought him by night to Antipatris,any of their rights on account of the persons who are inwe may understand the text thus-Then the soldiers took|| vested with them. An evil can never be of use; and a good may Paul by night, and brought him to Antipatris. And the thirty-be abused; but it loses not its character, essential qualities, 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 chap. xxiv. 1. Verse 33. Who] That is, the seventy horsemen men tioned above. Verse 35. I will hear thee] Alanovoquai σou; 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. or usefulness, because of this abuse. 3. Paul availed himself of the discordant sentiments of his judges, who had agreed to shew 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 innocent 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. In Herod's judgment-hall.] Ev Ty pairwpw, in Herod's || "Though" says one "I do not like the truth, yet will I defend Prætorium, so called, because it was built by Herod the it." A man clothed with sovereign authority, vicious in his Great. The Prætorium was the place where the Roman Præ-heart, and immoral in his life, fostered those principles of tor 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. 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, |
