mh_parser/vol_split/44 - Acts/Chapter 23.xml

<div2 id="Acts.xxiv" n="xxiv" next="Acts.xxv" prev="Acts.xxiii" progress="25.07%" title="Chapter XXIII">
<h2 id="Acts.xxiv-p0.1">A C T S.</h2>
<h3 id="Acts.xxiv-p0.2">CHAP. XXIII.</h3>
<p class="intro" id="Acts.xxiv-p1">The close of the foregoing chapter left Paul in
the high priest's court, into which the chief captain (whether to
his advantage or no I know not) had removed his cause from the mob;
and, if his enemies act there against him with less noise, yet it
is with more subtlety. Now here we have, I. Paul's protestation of
his own integrity, and of a civil respect to the high priest,
however he had upon a sudden spoken warmly to him, and justly,
<scripRef id="Acts.xxiv-p1.1" osisRef="Bible:Acts.23.1-Acts.23.5" parsed="|Acts|23|1|23|5" passage="Ac 23:1-5">ver. 1-5</scripRef>. II. Paul's
prudent contrivance to get himself clear of them, by setting the
Pharisees and Sadducees at variance one with another, <scripRef id="Acts.xxiv-p1.2" osisRef="Bible:Acts.23.6-Acts.23.9" parsed="|Acts|23|6|23|9" passage="Ac 23:6-9">ver. 6-9</scripRef>. III. The governor's
seasonable interposal to rescue him out of their hands likewise,
<scripRef id="Acts.xxiv-p1.3" osisRef="Bible:Acts.23.10" parsed="|Acts|23|10|0|0" passage="Ac 23:10">ver. 10</scripRef>. IV. Christ's more
comfortable appearing to him, to animate him against those
difficulties that lay before him, and to tell him what he must
expect, <scripRef id="Acts.xxiv-p1.4" osisRef="Bible:Acts.23.11" parsed="|Acts|23|11|0|0" passage="Ac 23:11">ver. 11</scripRef>. V. A
bloody conspiracy of some desperate Jews to kill Paul, and their
drawing in the chief priests and the elders to be aiders and
abettors with them in it, <scripRef id="Acts.xxiv-p1.5" osisRef="Bible:Acts.23.12-Acts.23.15" parsed="|Acts|23|12|23|15" passage="Ac 23:12-15">ver.
12-15</scripRef>. VI. The discovery of this conspiracy to Paul, and
by him to the chief captain, who perceived so much of their
inveterate malice against Paul that he had reason enough to believe
the truth of it, <scripRef id="Acts.xxiv-p1.6" osisRef="Bible:Acts.23.16-Acts.23.22" parsed="|Acts|23|16|23|22" passage="Ac 23:16-22">ver.
16-22</scripRef>. VII. The chief captain's care of Paul's safety,
by which he prevented the execution of the design; he sent him away
immediately under a strong guard from Jerusalem to Cæsarea, which
was now the residence of Felix, the Roman governor, and there he
safely arrived, <scripRef id="Acts.xxiv-p1.7" osisRef="Bible:Acts.23.23-Acts.23.35" parsed="|Acts|23|23|23|35" passage="Ac 23:23-35">ver.
23-35</scripRef>.</p>
<scripCom id="Acts.xxiv-p1.8" osisRef="Bible:Acts.23" parsed="|Acts|23|0|0|0" passage="Ac 23" type="Commentary"/>
<scripCom id="Acts.xxiv-p1.9" osisRef="Bible:Acts.23.1-Acts.23.5" parsed="|Acts|23|1|23|5" passage="Ac 23:1-5" type="Commentary"/><div class="Commentary" id="Bible:Acts.23.1-Acts.23.5">
<h4 id="Acts.xxiv-p1.10">Paul's Second Defence.</h4>
<p class="passage" id="Acts.xxiv-p2">1 And Paul, earnestly beholding the council,
said, Men <i>and</i> 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, <i>thou</i> 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.</p>
<p class="indent" id="Acts.xxiv-p3">Perhaps when Paul was brought, as he often
was (<i>corpus cum causa—the person and the cause together</i>),
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,</p>
<p class="indent" id="Acts.xxiv-p4">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,</p>
<p class="indent" id="Acts.xxiv-p5">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 <i>he earnestly beheld the council.</i>
When Stephen was brought before them, they thought to have faced
him down, but could not, such was his holy confidence; they
<i>looked stedfastly on him, and his face was as that of an
angel,</i> <scripRef id="Acts.xxiv-p5.1" osisRef="Bible:Acts.6.15" parsed="|Acts|6|15|0|0" passage="Ac 6:15"><i>ch.</i> vi.
15</scripRef>. 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 (<scripRef id="Acts.xxiv-p5.2" osisRef="Bible:Acts.3.8-Acts.3.9" parsed="|Acts|3|8|3|9" passage="Ac 3:8,9"><i>ch.</i> iii. 8,
9</scripRef>): <i>I have made thy face strong against their faces;
fear them not, neither be dismayed at their looks.</i></p>
<p class="indent" id="Acts.xxiv-p6">2. With a good conscience, and that gave
him a good courage.</p>
<verse id="Acts.xxiv-p6.1">
<l class="t1" id="Acts.xxiv-p6.2">——Hic murus aheneus esto,</l>
<l class="t1" id="Acts.xxiv-p6.3">Nil conscire sibi——</l>
<l class="t1" id="Acts.xxiv-p6.4"/>
<l class="t1" id="Acts.xxiv-p6.5">Be this thy brazen bulwark of defence,</l>
<l class="t1" id="Acts.xxiv-p6.6">Still to preserve thy conscious innocence.</l>
</verse>
<p class="indent" id="Acts.xxiv-p7">He said, "<i>Men and brethren, I have lived
in all good conscience before God unto this day.</i> 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, <i>as
touching the righteousness that was in the law, blameless.</i> 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 <scripRef id="Acts.xxiv-p7.1" osisRef="Bible:Acts.26.9" parsed="|Acts|26|9|0|0" passage="Ac 26:9"><i>ch.</i>
xxvi. 9</scripRef>. (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 <i>to this day,</i> I have <i>lived in all good
conscience before God;</i> whatever you may think of me, I have in
every thing approved myself to God, and lived honestly," <scripRef id="Acts.xxiv-p7.2" osisRef="Bible:Heb.13.18" parsed="|Heb|13|18|0|0" passage="Heb 13:18">Heb. xiii. 18</scripRef>. 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.
<i>Walk before me, and be thou upright.</i> [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 <i>all manner of
conversation:</i> "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
<i>until this day.</i>" 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, <i>lift up their
face without spot;</i> and, if their hearts condemn them not, may
have confidence both towards God and man, as Job had when he
<i>still held fast his integrity,</i> and Paul himself, whose
rejoicing was this, the testimony of his conscience.</p>
<p class="indent" id="Acts.xxiv-p8">II. The outrage of which Ananias the high
priest was guilty: he <i>commanded those that stood by,</i> the
beadles that attended the court, <i>to smite him on the mouth</i>
(<scripRef id="Acts.xxiv-p8.1" osisRef="Bible:Acts.23.2" parsed="|Acts|23|2|0|0" passage="Ac 23:2"><i>v.</i> 2</scripRef>), 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
(<scripRef id="Acts.xxiv-p8.2" osisRef="Bible:John.18.22" parsed="|John|18|22|0|0" passage="Joh 18:22">John xviii. 22</scripRef>), as was
foretold, <scripRef id="Acts.xxiv-p8.3" osisRef="Bible:Mic.5.1" parsed="|Mic|5|1|0|0" passage="Mic 5:1">Mic. v. 1</scripRef>, <i>They
shall smite the Judge of Israel upon the cheek.</i> 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 <i>could not answer the wisdom and spirit
wherewith he spoke.</i> Thus Zedekiah smote Micaiah (<scripRef id="Acts.xxiv-p8.4" osisRef="Bible:1Kgs.22.24" parsed="|1Kgs|22|24|0|0" passage="1Ki 22:24">1 Kings xxii. 24</scripRef>), and Pashur smote
Jeremiah (<scripRef id="Acts.xxiv-p8.5" osisRef="Bible:Jer.20.2" parsed="|Jer|20|2|0|0" passage="Jer 20:2">Jer. xx. 2</scripRef>), 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 <i>kisses of his mouth</i> (<scripRef id="Acts.xxiv-p8.6" osisRef="Bible:Song.1.2" parsed="|Song|1|2|0|0" passage="So 1:2">Cant. i. 2</scripRef>) who for his sake receive blows on
the mouth. And though it may be expected that, as Solomon says,
<i>every man should kiss his lips that giveth a right answer</i>
(<scripRef id="Acts.xxiv-p8.7" osisRef="Bible:Prov.24.26" parsed="|Prov|24|26|0|0" passage="Pr 24:26">Prov. xxiv. 26</scripRef>), yet we
often see the contrary.</p>
<p class="indent" id="Acts.xxiv-p9">III. The denunciation of the wrath of God
against the high priest for this <i>wickedness in the place of
judgment</i> (<scripRef id="Acts.xxiv-p9.1" osisRef="Bible:Eccl.3.16" parsed="|Eccl|3|16|0|0" passage="Ec 3:16">Eccl. iii.
16</scripRef>): it agrees with what follows there, <scripRef id="Acts.xxiv-p9.2" osisRef="Bible:Eccl.3.17" parsed="|Eccl|3|17|0|0" passage="Ec 3:17"><i>v.</i> 17</scripRef>, with which Solomon
comforted himself (<i>I said in my heart, God shall judge the
righteous and the wicked): God shall smite thee, thou whited
wall,</i> <scripRef id="Acts.xxiv-p9.3" osisRef="Bible:Acts.23.3" parsed="|Acts|23|3|0|0" passage="Ac 23:3"><i>v.</i> 3</scripRef>. 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: <i>Thou whited
wall;</i> 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, <scripRef id="Acts.xxiv-p9.4" osisRef="Bible:Matt.23.7" parsed="|Matt|23|7|0|0" passage="Mt 23:7">Matt.
xxiii. 27</scripRef>. 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:
"<i>God shall smite thee,</i> 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 <i>sittest thou</i> there as
president in the supreme judicature of the church, pretending <i>to
judge me after the law,</i> to convict and condemn me by the law,
and yet <i>commandest me to be smitten</i> before any crime is
proved upon me, which is <i>contrary to the law?</i>" No man must
be beaten unless he be <i>worthy to be beaten,</i> <scripRef id="Acts.xxiv-p9.5" osisRef="Bible:Deut.25.2" parsed="|Deut|25|2|0|0" passage="De 25:2">Deut. xxv. 2</scripRef>. 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, <i>Father, forgive them, they know not
what they do;</i> but it is inexcusable in a high priest that is
appointed to judge according to the law.</p>
<p class="indent" id="Acts.xxiv-p10">IV. The offence which was taken at this
bold word of Paul's (<scripRef id="Acts.xxiv-p10.1" osisRef="Bible:Acts.23.4" parsed="|Acts|23|4|0|0" passage="Ac 23:4"><i>v.</i>
4</scripRef>): <i>Those that stood by said, Revilest thou God's
high priest?</i> 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.</p>
<p class="indent" id="Acts.xxiv-p11">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 <i>who is offended,</i> saith he, <i>and I
burn not?</i> <scripRef id="Acts.xxiv-p11.1" osisRef="Bible:2Cor.11.29" parsed="|2Cor|11|29|0|0" passage="2Co 11:29">2 Cor. xi.
29</scripRef>. 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 <i>eat no flesh while the
world stands,</i> <scripRef id="Acts.xxiv-p11.2" osisRef="Bible:1Cor.8.13" parsed="|1Cor|8|13|0|0" passage="1Co 8:13">1 Cor. viii.
13</scripRef>. 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 <i>Peccavi—I have done wrong.</i> 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 (<scripRef id="Acts.xxiv-p11.3" osisRef="Bible:Acts.23.5" parsed="|Acts|23|5|0|0" passage="Ac 23:5"><i>v.</i> 5</scripRef>): <i>I wist not, brethren, that he
was the high priest</i>—<b><i>ouk edein.</i></b> "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 <i>he sat to judge him after the law</i> 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 <scripRef id="Acts.xxiv-p11.4" osisRef="Bible:Isa.1.10 Bible:Isa.1.23" parsed="|Isa|1|10|0|0;|Isa|1|23|0|0" passage="Isa 1:10,23">Isa. i. 10, 23</scripRef>. 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: <i>For it is
written,</i> and it remains a law in full force, <i>Thou shalt not
speak evil of the ruler of thy people.</i> 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
<i>say to a king, Thou art wicked, or to princes, You are
ungodly,</i> <scripRef id="Acts.xxiv-p11.5" osisRef="Bible:Job.34.18" parsed="|Job|34|18|0|0" passage="Job 34:18">Job xxxiv.
18</scripRef>. Even when we do well, and suffer for it, we must
<i>take it patiently,</i> <scripRef id="Acts.xxiv-p11.6" osisRef="Bible:1Pet.2.20" parsed="|1Pet|2|20|0|0" passage="1Pe 2:20">1 Pet. ii.
20</scripRef>. 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 <i>despise
dominions,</i> and <i>speak evil of dignities,</i> <scripRef id="Acts.xxiv-p11.7" osisRef="Bible:Jude.1.8" parsed="|Jude|1|8|0|0" passage="Jude 1:8">Jude 8</scripRef>. <i>Curse not the king, no not
in thy thought,</i> <scripRef id="Acts.xxiv-p11.8" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20">Eccl. x.
20</scripRef>.</p>
</div><scripCom id="Acts.xxiv-p11.9" osisRef="Bible:Acts.23.6-Acts.23.11" parsed="|Acts|23|6|23|11" passage="Ac 23:6-11" type="Commentary"/><div class="Commentary" id="Bible:Acts.23.6-Acts.23.11">
<h4 id="Acts.xxiv-p11.10">Paul's Second Defence.</h4>
<p class="passage" id="Acts.xxiv-p12">6 But when Paul perceived that the one part were
Sadducees, and the other Pharisees, he cried out in the council,
Men <i>and</i> 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 <i>that were</i> 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 <i>him</i> 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.</p>
<p class="indent" id="Acts.xxiv-p13"><i>Many are the troubles of the righteous,
but</i> some way or other <i>the Lord delivereth them out of them
all.</i> Paul owned he had experienced the truth of this in the
persecutions he had undergone among the Gentiles (see <scripRef id="Acts.xxiv-p13.1" osisRef="Bible:2Tim.3.11" parsed="|2Tim|3|11|0|0" passage="2Ti 3:11">2 Tim. iii. 11</scripRef>): <i>Out of them all
the Lord delivered me.</i> 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.</p>
<p class="indent" id="Acts.xxiv-p14">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, <i>counting
them but dung, that he might win Christ;</i> 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.</p>
<p class="indent" id="Acts.xxiv-p15">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 (<scripRef id="Acts.xxiv-p15.1" osisRef="Bible:Acts.23.6" parsed="|Acts|23|6|0|0" passage="Ac 23:6"><i>v.</i>
6</scripRef>): <i>One part were Sadducees and the other
Pharisees,</i> 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 <scripRef id="Acts.xxiv-p15.2" osisRef="Bible:Matt.22.23" parsed="|Matt|22|23|0|0" passage="Mt 22:23">Matt. xxii.
23</scripRef>. The account here given of these Sadducees is, [1.]
That they <i>deny the resurrection;</i> 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, <i>It is in vain to serve
God,</i> and called the proud happy, <scripRef id="Acts.xxiv-p15.3" osisRef="Bible:Mal.3.14-Mal.3.15" parsed="|Mal|3|14|3|15" passage="Mal 3:14,15">Mal. iii. 14, 15</scripRef>. [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, <i>Let the name of the
wicked rot.</i> 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!</p>
<p class="indent" id="Acts.xxiv-p16">2. In this matter of difference between the
Pharisees and Sadducees Paul openly declared himself to be on the
Pharisees' side against the Sadducees (<scripRef id="Acts.xxiv-p16.1" osisRef="Bible:Acts.23.6" parsed="|Acts|23|6|0|0" passage="Ac 23:6"><i>v.</i> 6</scripRef>): He <i>cried out,</i> so as to be
heard by all, "<i>I am a Pharisee,</i> was bred a Pharisee, nay, I
was born one, in effect, for I was the <i>son of a Pharisee,</i> my
father was one before me, and thus far I am still a Pharisee that I
<i>hope for the resurrection of the dead,</i> 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 <i>called in question.</i>" 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 <i>preached
through Jesus the resurrection of the dead,</i> <scripRef id="Acts.xxiv-p16.2" osisRef="Bible:Acts.4.1-Acts.4.2" parsed="|Acts|4|1|4|2" passage="Ac 4:1,2"><i>ch.</i> iv. 1, 2</scripRef>. And it is said
(<scripRef id="Acts.xxiv-p16.3" osisRef="Bible:Acts.5.17" parsed="|Acts|5|17|0|0" passage="Ac 5:17"><i>ch.</i> v. 17</scripRef>) that they
were <i>the sect of the Sadducees</i> that were <i>filled with
indignation</i> at them, because they preached that life and
immortality which is <i>brought to light by the gospel.</i> 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, <scripRef id="Acts.xxiv-p16.4" osisRef="Bible:Acts.24.15 Bible:Acts.26.6-Acts.26.7" parsed="|Acts|24|15|0|0;|Acts|26|6|26|7" passage="Ac 24:15,26:6,7"><i>ch.</i> xxiv. 15,
and <i>ch.</i> xxvi. 6, 7</scripRef>. 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.</p>
<p class="indent" id="Acts.xxiv-p17">3. This occasioned a division in the
council. It is probable that the high priest sided with the
Sadducees (as he had done <scripRef id="Acts.xxiv-p17.1" osisRef="Bible:Acts.5.17" parsed="|Acts|5|17|0|0" passage="Ac 5:17"><i>ch.</i> v.
17</scripRef>, and made it to appear by his rage at Paul, <scripRef id="Acts.xxiv-p17.2" osisRef="Bible:Acts.23.2" parsed="|Acts|23|2|0|0" passage="Ac 23:2"><i>v.</i> 2</scripRef>), which alarmed the
Pharisees so much the more; but so it was, there arose a
<i>dissension between the Pharisees and the Sadducees</i>
(<scripRef id="Acts.xxiv-p17.3" osisRef="Bible:Acts.23.7" parsed="|Acts|23|7|0|0" passage="Ac 23:7"><i>v.</i> 7</scripRef>), for this word
of Paul's made the Sadducees more warm and the Pharisees more cool
in the prosecution of him; so that <i>the multitude was
divided;</i> <b><i>eschisthe</i></b>—<i>there was a schism,</i> 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, <scripRef id="Acts.xxiv-p17.4" osisRef="Bible:Acts.23.9" parsed="|Acts|23|9|0|0" passage="Ac 23:9"><i>v.</i> 9</scripRef>. 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 <i>the
wrath of man worketh not the righteousness of God.</i> Gainsayers
may be convinced by fair reasoning, but never by a great cry.</p>
<p class="indent" id="Acts.xxiv-p18">4. The Pharisees hereupon (would one think
it?) took Paul's part (<scripRef id="Acts.xxiv-p18.1" osisRef="Bible:Acts.23.9" parsed="|Acts|23|9|0|0" passage="Ac 23:9"><i>v.</i>
9</scripRef>): <i>They strove,</i>
<b><i>diemachonto</i></b>—<i>They fought, saying, We find no evil
in this man.</i> 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 <i>done any thing worthy of
death of bonds.</i> Nay, they go further, "<i>If a spirit or an
angel hath spoken to him</i> 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,
<i>lest we be found fighting against God;</i>" as Gamaliel, who was
himself a Pharisee, had argued, <scripRef id="Acts.xxiv-p18.2" osisRef="Bible:Acts.5.39" parsed="|Acts|5|39|0|0" passage="Ac 5:39"><i>ch.</i> v. 39</scripRef>. 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, <scripRef id="Acts.xxiv-p18.3" osisRef="Bible:Acts.24.1" parsed="|Acts|24|1|0|0" passage="Ac 24:1"><i>ch.</i> xxiv. 1</scripRef>. They sinned against the
knowledge which they not only had, but sometimes owned, as Christ
had said of them, <i>They have both seen and hated both me and my
Father,</i> <scripRef id="Acts.xxiv-p18.4" osisRef="Bible:John.15.24" parsed="|John|15|24|0|0" passage="Joh 15:24">John xv. 24</scripRef>.
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.</p>
<p class="indent" id="Acts.xxiv-p19">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, <scripRef id="Acts.xxiv-p19.1" osisRef="Bible:Acts.21.32 Bible:Acts.22.24" parsed="|Acts|21|32|0|0;|Acts|22|24|0|0" passage="Ac 21:32,22:24"><i>ch.</i>
xxi. 32, and <i>ch.</i> xxii. 24</scripRef>. 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: <i>The chief captain ordered his soldiers to go
down</i> from the upper wards, and <i>to take them by force from
among them,</i> out of that apartment in <i>the temple</i> where he
had ordered the council to meet, and <i>to bring him into the
castle,</i> or tower of Antonio; for he saw he could make nothing
of them towards the understanding of the merits of his cause.</p>
<p class="indent" id="Acts.xxiv-p20">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 (<scripRef id="Acts.xxiv-p20.1" osisRef="Bible:Acts.23.11" parsed="|Acts|23|11|0|0" passage="Ac 23:11"><i>v.</i>
11</scripRef>): <i>The Lord stood by him,</i> 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. <i>The Lord is with those
that uphold my soul,</i> and then nothing can come amiss. 1. Christ
bids him have a good heart upon it: <i>"Be of good cheer, Paul;</i>
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, <i>Be of good cheer, Paul.</i> 2. It is a
strange argument which he makes use of to encourage him: <i>As thou
hast testified of me in Jerusalem, so must thou bear witness also
at Rome.</i> 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: <i>Fear not,</i> says Christ, <i>I have not done
with thee,</i> (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 (<scripRef id="Acts.xxiv-p20.2" osisRef="Bible:Acts.19.21" parsed="|Acts|19|21|0|0" passage="Ac 19:21"><i>ch.</i> xix. 21</scripRef>):
<i>After I have been at Jerusalem, I must also see Rome.</i> And he
had written to the Romans some time ago <i>that he longed to see
them,</i> <scripRef id="Acts.xxiv-p20.3" osisRef="Bible:Rom.1.11" parsed="|Rom|1|11|0|0" passage="Ro 1:11">Rom. i. 11</scripRef>. 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.</p>
</div><scripCom id="Acts.xxiv-p20.4" osisRef="Bible:Acts.23.12-Acts.23.35" parsed="|Acts|23|12|23|35" passage="Ac 23:12-35" type="Commentary"/><div class="Commentary" id="Bible:Acts.23.12-Acts.23.35">
<h4 id="Acts.xxiv-p20.5">A Conspiracy against Paul; Paul Sent to
Felix.</h4>
<p class="passage" id="Acts.xxiv-p21">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 <i>him,</i>
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
<i>him</i> to the chief captain, and said, Paul the prisoner called
me unto <i>him,</i> 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 <i>with him</i> aside
privately, and asked <i>him,</i> 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 <i>then</i> let the young man depart, and charged
<i>him, See thou</i> tell no man that thou hast showed these things
to me.   23 And he called unto <i>him</i> 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 <i>them</i> beasts, that
they may set Paul on, and bring <i>him</i> safe unto Felix the
governor.   25 And he wrote a letter after this manner:  
26 Claudius Lysias unto the most excellent governor Felix
<i>sendeth</i> 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 <i>they had</i> against him. Farewell.   31 Then the
soldiers, as it was commanded them, took Paul, and brought
<i>him</i> 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 <i>the letter,</i> he asked of what province
he was. And when he understood that <i>he was</i> 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.</p>
<p class="indent" id="Acts.xxiv-p22">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.</p>
<p class="indent" id="Acts.xxiv-p23">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,</p>
<p class="indent" id="Acts.xxiv-p24">1. Who they were that formed this
conspiracy. They were <i>certain Jews</i> that had the utmost
degree of indignation against him because he was the apostle of the
Gentiles, <scripRef id="Acts.xxiv-p24.1" osisRef="Bible:Acts.23.12" parsed="|Acts|23|12|0|0" passage="Ac 23:12"><i>v.</i> 12</scripRef>.
<i>And they were more than forty</i> that were in the design,
<scripRef id="Acts.xxiv-p24.2" osisRef="Bible:Acts.23.13" parsed="|Acts|23|13|0|0" passage="Ac 23:13"><i>v.</i> 13</scripRef>. <i>Lord, how
are they increased that trouble me!</i></p>
<p class="indent" id="Acts.xxiv-p25">2. When the conspiracy was formed: <i>When
it was day. Satan had filled their hearts</i> 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 <i>work evil upon their beds, and when the morning is
light they practise it,</i> and are laid under a woe for it,
<scripRef id="Acts.xxiv-p25.1" osisRef="Bible:Mic.2.1" parsed="|Mic|2|1|0|0" passage="Mic 2:1">Mic. ii. 1</scripRef>. 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 <i>God shall help her, and
that right early,</i> <scripRef id="Acts.xxiv-p25.2" osisRef="Bible:Ps.46.5" parsed="|Ps|46|5|0|0" passage="Ps 46:5">Ps. xlvi.
5</scripRef>.</p>
<p class="indent" id="Acts.xxiv-p26">3. What the conspiracy was. These men
<i>banded together</i> in a league, perhaps they called it a
<i>holy</i> 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 (<scripRef id="Acts.xxiv-p26.1" osisRef="Bible:Isa.1.21" parsed="|Isa|1|21|0|0" passage="Isa 1:21">Isa. i. 21</scripRef>): <i>Righteousness has
lodged in it, but now murderers.</i> 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!</p>
<p class="indent" id="Acts.xxiv-p27">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: <i>They bound themselves under an
anathema,</i> imprecating the heaviest curses upon themselves,
their souls, bodies, and families, if they did not kill Paul, and
so quickly <i>that they would not eat nor drink till they had done
it.</i> 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
<i>going in the way of Cain,</i> and proved them to be of <i>their
father the devil, who was a murderer from the beginning;</i> 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, <i>To-morrow we
will do this or that,</i> be it ever so lawful and good, forasmuch
as <i>we know not what shall be on the morrow,</i> we must add,
<i>If the Lord will.</i> 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. <i>As they love cursing, so
shall it come unto them.</i> 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, <i>that were mad against
him,</i> and <i>sworn against him</i> (<scripRef id="Acts.xxiv-p27.1" osisRef="Bible:Ps.102.8" parsed="|Ps|102|8|0|0" passage="Ps 102:8">Ps. cii. 8</scripRef>), but like the servants of Job
against his enemy: <i>O that we had of this flesh! we cannot be
satisfied,</i> <scripRef id="Acts.xxiv-p27.2" osisRef="Bible:Job.31.31" parsed="|Job|31|31|0|0" passage="Job 31:31">Job xxxi.
31</scripRef>. Persecutors are said to <i>eat up God's people as
they eat bread;</i> it is as much a gratification to them as meat
to one that is hungry, <scripRef id="Acts.xxiv-p27.3" osisRef="Bible:Ps.14.4" parsed="|Ps|14|4|0|0" passage="Ps 14:4">Ps. xiv.
4</scripRef>.</p>
<p class="indent" id="Acts.xxiv-p28">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,
<scripRef id="Acts.xxiv-p28.1" osisRef="Bible:Acts.23.14-Acts.23.15" parsed="|Acts|23|14|23|15" passage="Ac 23:14,15"><i>v.</i> 14, 15</scripRef>. 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 <i>that they
have bound themselves under a great curse,</i> without consulting
the priests first whether they might lawfully do it, <i>that they
will eat nothing</i> the next day <i>till they have killed
Paul.</i> 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 <i>the chief captain that they
would enquire something more perfectly concerning him,</i> 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.</p>
<p class="indent" id="Acts.xxiv-p29">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,</p>
<p class="indent" id="Acts.xxiv-p30">1. How it was discovered to Paul, <scripRef id="Acts.xxiv-p30.1" osisRef="Bible:Acts.23.16" parsed="|Acts|23|16|0|0" passage="Ac 23:16"><i>v.</i> 16</scripRef>. There was a youth that
was related to Paul, <i>his sister's son,</i> whose mother probably
lived in Jerusalem; and some how or other, we are not told how,
<i>he heard of their lying in wait,</i> either overheard them
talking of it among themselves, or got intelligence from some that
were in the ploy: and <i>he went into the castle,</i> 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 <i>he told Paul</i>
what he heard. Note, God has many ways of bringing <i>to light the
hidden works of darkness;</i> though the contrivers of them <i>dig
deep to hide them from the Lord,</i> he can made a <i>bird of the
air to carry the voice</i> (<scripRef id="Acts.xxiv-p30.2" osisRef="Bible:Eccl.10.20" parsed="|Eccl|10|20|0|0" passage="Ec 10:20">Eccl. x.
20</scripRef>), or the conspirators' own tongues to betray
them.</p>
<p class="indent" id="Acts.xxiv-p31">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 (<scripRef id="Acts.xxiv-p31.1" osisRef="Bible:Acts.23.17" parsed="|Acts|23|17|0|0" passage="Ac 23:17"><i>v.</i>
17</scripRef>); 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, <scripRef id="Acts.xxiv-p31.2" osisRef="Bible:Acts.23.18" parsed="|Acts|23|18|0|0" passage="Ac 23:18"><i>v.</i>
18</scripRef>. 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:
"<i>Paul the prisoner</i> (this was his title now) <i>called me to
him, and prayed me to bring this young man to thee;</i> what his
business is I know not, but <i>he has something to say to
thee.</i>" Note, It is true charity to poor prisoners to act for
them as well as to give to them. "<i>I was sick and in prison,</i>
and you went on an errand for me," will pass as well in the account
as, "<i>I was sick and in prison, and you came unto me,</i> 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. <i>Open thy mouth for the
dumb,</i> <scripRef id="Acts.xxiv-p31.3" osisRef="Bible:Prov.31.8" parsed="|Prov|31|8|0|0" passage="Pr 31:8">Prov. xxxi. 8</scripRef>.
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,
<scripRef id="Acts.xxiv-p31.4" osisRef="Bible:Acts.23.19" parsed="|Acts|23|19|0|0" passage="Ac 23:19"><i>v.</i> 19</scripRef>. He <i>took
the young man by the hand,</i> 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—<i>to condescend to those of low
estate.</i> 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
<i>went with him aside privately,</i> that none might hear his
business, <i>and asked him, "What is it that thou hast to tell
me?</i> 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 (<scripRef id="Acts.xxiv-p31.5" osisRef="Bible:Acts.23.20-Acts.23.21" parsed="|Acts|23|20|23|21" passage="Ac 23:20,21"><i>v.</i> 20, 21</scripRef>). "<i>The
Jews</i>" (he does not say who, lest he should invidiously reflect
upon <i>the chief priests and the elders;</i> and his business was
to save his uncle's life, not to accuse his enemies) "<i>have
agreed to desire thee that thou wouldest bring down Paul to-morrow
into the council,</i> presuming that, being so short a distance,
thou wilt send him without a guard; <i>but do not thou yield unto
them,</i> we have reason to believe thou wilt not when thou knowest
the truth; <i>for there lie in wait for him of them more than forty
me,</i> who have sworn to be the death of him, <i>and now are they
ready looking for a promised from thee,</i> but I have happily got
the start of them." (5.) The captain dismissed the young man with a
charge of secrecy: <i>See that thou tell no man that thou hast
shown these things unto me,</i> <scripRef id="Acts.xxiv-p31.6" osisRef="Bible:Acts.23.22" parsed="|Acts|23|22|0|0" passage="Ac 23:22"><i>v.</i> 22</scripRef>. 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."</p>
<p class="indent" id="Acts.xxiv-p32">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 <i>chief priests,</i> when they knew of this
assassination-plot, should countenance it, and assist in it, while
a Roman <i>chief captain,</i> 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!</p>
<p class="indent" id="Acts.xxiv-p33">1. He orders a considerable detachment of
the Roman forces under his command to get ready <i>to go to
Cæsarea</i> with all expedition, and to bring Paul thither <i>to
Felix the governor,</i> 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 <i>that nothing was laid to
his charge worthy of bonds</i> (<scripRef id="Acts.xxiv-p33.1" osisRef="Bible:Acts.23.29" parsed="|Acts|23|29|0|0" passage="Ac 23:29"><i>v.</i> 29</scripRef>), 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. <i>Two
centurions,</i> or captains of the hundreds, are employed in this
business, <scripRef id="Acts.xxiv-p33.2" osisRef="Bible:Acts.23.23-Acts.23.24" parsed="|Acts|23|23|23|24" passage="Ac 23:23,24"><i>v.</i> 23,
24</scripRef>. They must <i>get ready two hundred soldiers,</i>
probably those under their own command, <i>to go to Cæsarea;</i>
and with these <i>seventy horse, and two hundred spearmen</i>
besides, which some think were the <i>chief captain's</i> 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 (<scripRef id="Acts.xxiv-p33.3" osisRef="Bible:Ezra.8.22" parsed="|Ezra|8|22|0|0" passage="Ezr 8:22">Ezra viii.
22</scripRef>), 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 <i>bonds in
Christ</i> were made manifest all the country over (<scripRef id="Acts.xxiv-p33.4" osisRef="Bible:Phil.1.13" parsed="|Phil|1|13|0|0" passage="Php 1:13">Phil. i. 13</scripRef>); 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, <i>that the brethren in the Lord might wax the more
confident by his bonds,</i> 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: <i>Let them provide beasts, that they may set Paul on.</i>
Had his Jewish persecutors ordered his removal by <i>habeas
corpus</i> 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 <i>to
bring him safely to Felix the governor,</i> 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, <i>Hist.</i> 5, says this of
him: <i>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.</i> To the
judgement of such a man as this is poor Paul turned over; and yet
better so than in the hands of <i>Ananias the high priest!</i> Now,
a prisoner, thus upon his deliverance by course of law, ought to be
protected as well as a prince.</p>
<p class="indent" id="Acts.xxiv-p34">2. The chief captain orders, for the
greater security of Paul, that he be taken away at <i>the third
hour of the night,</i> which some understand of three hours after
sun-set, that, it being now after <i>the feast of pentecost</i>
(that is, in the midst of summer), they might have the cool of the
night to march in. Others understand it of <i>three hours after
midnight, in the third watch, about three in the morning,</i> 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.</p>
<p class="indent" id="Acts.xxiv-p35">3. <i>He writes a letter to Felix the
governor</i> 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 <i>totidem
verbis—verbatim,</i> <scripRef id="Acts.xxiv-p35.1" osisRef="Bible:Acts.23.25" parsed="|Acts|23|25|0|0" passage="Ac 23:25"><i>v.</i>
25</scripRef>. 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,</p>
<p class="indent" id="Acts.xxiv-p36">(1.) The compliments he passes upon <i>the
governor,</i> <scripRef id="Acts.xxiv-p36.1" osisRef="Bible:Acts.23.26" parsed="|Acts|23|26|0|0" passage="Ac 23:26"><i>v.</i> 26</scripRef>.
He is <i>the most excellent governor Felix,</i> this title being
given him of course, his excellency, &amp;c. He sends him
<i>greeting,</i> wishes him all health and prosperity; may he
rejoice, may he ever rejoice.</p>
<p class="indent" id="Acts.xxiv-p37">(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: <i>They had taken him,</i> and would <i>have killed
him;</i> and perhaps Felix knew the temper of the Jews so well that
he did not think much the worse of him for that, <scripRef id="Acts.xxiv-p37.1" osisRef="Bible:Acts.23.27" parsed="|Acts|23|27|0|0" passage="Ac 23:27"><i>v.</i> 27</scripRef>. [2.] That he had protected him
because he was a Roman: "When they were about to kill him, <i>I
came with an army,</i> a considerable body of men, <i>and rescued
him;</i>" 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
<i>brought him forth into their council</i> (<scripRef id="Acts.xxiv-p37.2" osisRef="Bible:Acts.23.28" parsed="|Acts|23|28|0|0" passage="Ac 23:28"><i>v.</i> 28</scripRef>), 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
<i>that he was accused of questions of their law</i> (<scripRef id="Acts.xxiv-p37.3" osisRef="Bible:Acts.23.29" parsed="|Acts|23|29|0|0" passage="Ac 23:29"><i>v.</i> 29</scripRef>), about <i>the hope of
the resurrection of the dead,</i> <scripRef id="Acts.xxiv-p37.4" osisRef="Bible:Acts.23.6" parsed="|Acts|23|6|0|0" passage="Ac 23:6"><i>v.</i> 6</scripRef>. 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 <i>of their
law,</i> 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 <i>nothing laid to his charge
worthy of death or of bonds,</i> 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 <i>worthy
of death or bonds?</i></p>
<p class="indent" id="Acts.xxiv-p38">(3.) His referring Paul's case to Felix
(<scripRef id="Acts.xxiv-p38.1" osisRef="Bible:Acts.23.30" parsed="|Acts|23|30|0|0" passage="Ac 23:30"><i>v.</i> 30</scripRef>): "<i>When it
was told me that the Jews laid wait for the man,</i> to kill him,
without any legal process against him, <i>I sent straightaway to
thee,</i> who art the most proper person to head the cause, and
give judgment upon it, and let <i>his accusers</i> go after him, if
they please, and <i>say before thee what they have against him,</i>
for, being bred a soldier, I will never pretend to be a judge, and
so <i>farewell.</i>"</p>
<p class="indent" id="Acts.xxiv-p39">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 <i>Antipatris,</i> which
was seventeen miles from Jerusalem, and about the mid-way to
Cæsarea, <scripRef id="Acts.xxiv-p39.1" osisRef="Bible:Acts.23.31" parsed="|Acts|23|31|0|0" passage="Ac 23:31"><i>v.</i> 31</scripRef>.
Thence <i>the two hundred foot-soldiers,</i> and <i>the two hundred
spearmen, returned</i> back to Jerusalem, to their quarters in
<i>the castle;</i> for, having conducted Paul out of danger, there
needed not strong a guard, but <i>the horsemen</i> 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.</p>
<p class="indent" id="Acts.xxiv-p40">5. He was delivered into the hands of
Felix, as his prisoner, <scripRef id="Acts.xxiv-p40.1" osisRef="Bible:Acts.23.33" parsed="|Acts|23|33|0|0" passage="Ac 23:33"><i>v.</i>
33</scripRef>. The officers <i>presented the letter,</i> and
<i>Paul with it, to Felix,</i> 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, <i>that they should be brought
before rulers and kings for his sake, for a testimony against
them,</i> <scripRef id="Acts.xxiv-p40.2" osisRef="Bible:Mark.13.9" parsed="|Mark|13|9|0|0" passage="Mk 13:9">Mark xiii. 9</scripRef>.
<i>The governor</i> enquired <i>of what province</i> of the empire
the prisoner originally was, and was told <i>that he was a native
of Cilicia,</i> <scripRef id="Acts.xxiv-p40.3" osisRef="Bible:Acts.23.34" parsed="|Acts|23|34|0|0" passage="Ac 23:34"><i>v.</i>
34</scripRef>; and, (1.) He promises him a speedy trial (<scripRef id="Acts.xxiv-p40.4" osisRef="Bible:Acts.23.35" parsed="|Acts|23|35|0|0" passage="Ac 23:35"><i>v.</i> 35</scripRef>): "<i>I will hear thee
when thing accusers have come,</i> and will have an ear open to
both sides, as becomes a judge." (2.) He ordered him into custody,
that he should <i>be kept</i> a prisoner <i>in Herod's
judgment-hall,</i> 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.</p>
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