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

4 And they that stood by said, Revilest thou God's High Priest?

5 Then said Paul, I wist not, brethren, that he was the High Priest: for it is written, Thou shalt not speak evil of the ruler of thy people.

6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.

7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.

8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. 9 And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.

10 And when there arose a great dissension, the chief captain, fearing

CHAP. XXIII.

[the Sanhedrim.

lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and, to bring him into the castle.

11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

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. (X)

EXPOSITION.

(X) Ver. 1-16.-Paul's defence before the Sanhedrim.-Lysias, the chief captain, seems here to have maintained the full dignity of the Roman power, for though he brought down the prisoner before the council, it was by his command (ch. xxii.

30) that the chief priests and council were now assembled, with Ananias in the chair; but probably without his official robes, or the insignia of his former office, Paul again began his defence, avoiding repetition of what he had said the day before, in these simple and inoffensive terms:

NOTES.

issued forth. Hanway's Travels, vol. i. p. 299. Compare 1 Kings xxii. 24.

Ver. 5. I wist (knew) not, &c.-Ananias had certainly been High Priest some years before, but was sent to Rome prisoner, under some charges of miscouduct; and though he had been acquitted he had not been reinstated, but one Jonathan appointed in bis room. Jonathan, however, had been murdered, and one Ismael appointed in his stead, but had not yet taken possession of his office, and in this interval of vacancy, Ananias pushed himself forward to preside in the council, but probably without either the robes or insignia of his former office. This is the

explanation of the learned Michaelis, and is adopted by Mr. Preb. Townsend, New Test. Arr. vol. ii. p. 425, Note. So also Dr. Boothroyd.

Ver. 6. Of the hope and resurrection, &c. For a vindication at large of Paul's conduct in this place, see Dr. Findlay's Answer to Voltaire, book ii. 26.

Ver. 8. The Sadducees say, &c.-On the differing sentiments of the Jewish sects, see Exposition on Matt. xxii. 15-46.

Ver. 9. Fight against God.-Compare Acts v.39; ix. 5.

Ver 14. A great curse.-Doddr, "a solemn anathema." SeeNote on Num, xxii, 6.

The Jews lie in]

THE ACTS.

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,

[wait to murder 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?

EXPOSITION-Chap. XXIII. Continued.

"Men and brethren, I have lived in all good conscience before God unto this day." This was only pleading "not guilty," as every prisoner has certainly a right to do when put on trial; yet so offended was this priestly tyrant, Ananias, that he ordered Paul to be smitten on the mouth to silence him on which the apostle, by the spirit of prophecy, predicted the judgment that shortly after came upon him. The expression, "Thou whited wall," seems to have an allusion to that of our Lord, who compares the Scribes and Pharisees to "whited sepulchres," which are beautiful without and rottenness within. (Matt. xxiii., 27.) And the judgment predicted was remark ably fulfilled; for though he stood on good terms towards the Jews in general, he so cruelly defrauded the inferior priests, as to bring on him the public vengeance; and, after his house had been burnt to ashes in a public tumult, when he attempted to hide himself even in an old aqueduct, he was dragged out and slain-about five years subsequent to this period.

Upon this speech of Paul, however, some by-standers ventured to reprove him, saying, "Revilest thou God's High Priest?" to which he calmly replied, "I wist (or knew) not, brethren, that he was the High Priest," or I would not have done so, for it is written, "Thou shalt not speak evil of the ruler of thy people."

But a question here arises, How was it that Paul, as an inspired man, knew not that Ananias was High Priest? To this it has been answered, I. As to Paul's inspiration, it supplied him only with knowledge appropriate to his official duty, and not with political information; and the office of High Priest had been so often changed since they had been under the Roman power, that a stranger at Jerusalem, as Paul had been for some time, might well be ignorant both of his person and his name: but, 2. Ananias was not now, either in right or in fact, High Priest; and called so only in courtesy, as having formerly filled the office, and assuming the chair till another should take the place.

A dissension now arose in the council, which Paul has been accused of raising, but, perhaps, without sufficient reason.

Some circumstance might occur to show the heterogeneous principles of the coun cil, one part being infidel Sadducees, and the other zealous Pharisees, on which Paul, taking the advantage of their dissension (as we couceive he might justly do), called out that he was "a Pharisee, the son of a Pharisee;" and that it was for "the hope and resurrection of the dead" that he was now called in question. And this was not only true in reference to the resurrection of Christ, but, in as much as our resur rection depends on his, the resurrection of mankind in general; for, as he elsewhere argues, "if Christ be not raised," then is it in vain to hope for any resurrection. (1 Cor. xv. 12-22.)

By this statement in behalf of a resurrection, it appears that Paul partially drew the Pharisees on his side, who, recollecting what he had said the day before of seeing a vision and hearing a voice from heaven, began to think within themselves that there might be some truth in it; and, if he had so done (which their principles admitted to be at least possible), it was wrong thus violently to condemn him on that account, lest they should be found to "fight against God." Thus the Pharisees, who believed in a future state and resurrection, and the Sadducees, who denied both, fell to quarrelling, and so violent was the fray, that the chief captain was obliged again to interfere, to prevent Paul from being torn to pieces.

But the more bitter and malevolent of his enemies, who now appear to have been the Sadducees, combined against him, and forty men bound themselves under an oath to murder him. That "God in heaven that revealeth secrets," discovered it, however, to one of Paul's nephews, and he secretly reported it to the chief captain, who, to disappoint their murderous design, sent him off by night, under a strong military guard, to Felix, the governor of Cesarea, where he resided. In the mean time, to support Paul under all these trials, he was favoured with another heavenly vision, the Lord Jesus himself standing by him, and saying, "Fear not, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness of me also at Rome."

He is rescued]

CHAP. XXIII.

20 And he said, The Jews have agreed to desire thee, that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly.

21 But do not thou yield unto them for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee. 22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.

23 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night;

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

25 And he wrote a letter after this

manner:

26 Claudius Lysias unto the most excellent governor Felix sendeth greeting.

27 This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued

[by Claudius Lysias.

him, having understood that he was a Roman.

28 And when I would have known the cause wherefore they accused him, I brought him forth into their council :

29 Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death, or of bonds.

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

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

32 On the morrow they left the horsemen to go with him, and returned to the castle :

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

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

And he

35 I will hear thee, said he, when thine accusers are also come. commanded him to be kept in Herod's judgment hall. (Y)

EXPOSITION.

(Y) Ver. 17-35. Paul rescued by the chief captain, and sent to Festus, at Cesarea. -Murder is a crime held in detestation by all civilized nations, and ought to have been so particularly by the Jews, who were expressly taught by a divine oracle, "He that sheddeth man's blood, by man shall his blood be shed." (Gen. ix. 4.) Assassination is a crime that mixes cowardice with cruelty, and demands a twofold vengeance. How, then, shall we account for it, that these Jews should not only attempt assassination, but clothe their determination under the sacred form of anathema - an oath

blended with the most awful imprecations? All originates in the principle of religious intolerance, which assuming the prerogative of Deity, to judge the conscience, impiously aspires to wield the thunderbolts of the Almighty against our supposed enemies. This is the principle on which Saul the Pharisee" breathed out threatenings and slaughter" against the saints; and the measure which he meted out to them, was afterwards measured to him again by his former friends, the priests and scribes. This principle, which leads us to take judgment out of the hands of God, and

NOTES.

Ver. 27. Should (rather would) have been killed. Ver. 31. Antipatris.-According to Mr. Biscoe, 38 miles from Jerusalem, in the way to Cesarea.

Ver. 35. Herod's Judgment Hall-Or Prætorium, one of Herod's palaces, with a state prison, probably, in the tower of it.

Tertullus pleads]

CHAP. XXIV.

THE ACTS.

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[against Paul. places, most noble Felix, with all thankfulness.

4 Notwithstanding, that I be not further tedious unto thee, I thee pray that thou wouldest hear us of thy clemency a few words.

5 For we have found this man a pestilent-fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes :

6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

EXPOSITION-Chap. XXIII. Continued.

execute it on all we judge to be his foes, is the bitterest poison in all the existing systems of intolerance, and especially popery. We are not now considering the right which the civil power unquestionably has to preserve peace among hostile sects and parties, which is necessary for the public good; but when any power, civil or ecclesiastical, dictates to men what they must believe, and how they must worship, under certain temporal pains and penalties, it assumes the authority of God, and invades the rights of man. Happy are we, in this land of liberty, to know that intolerance, in every form, is as illegal as it is unchristian. (See the Author's Essays on Religious Liberty, Essay V.)

But how shall we account for it, that Pagans should show a regard to the rights of conscience and of men, of which God's chosen people appear ignorant, or rather, to which they were evidently hostile? The fact is, that the Jews were, at this time, in a state of the most awful apostacy, and upon the brink of national destruction. Little, however, can be said in favour of Pagan toleration. It was not founded on the rights of conscience, but on the principle that all religions were alike. So the celebrated historian of the Roman Empire observes: "The various modes of worship which prevailed in the Roman world, were all considered by the people as equally true; by the philosopher, as equally false; by the magistrate, as equally useful."

and

(Gibbon's Rome, vol. i. ch. 2.) But when Christiauity began to spread extensively, and was found hostile to every kind of vice, then it became odious, and the object of Pagan persecution. It must be here remarked, that Christianity, in the first age, attacked Paganism by argument and persuasion only; as we see in Paul's noble defence before the Areopagites. It defaced none of its idols, and broke down none of its altars; and had Pagans employed only the same weapons, it would have been a bloodless contest: but Paganism had no arguments, and when thus attacked could answer only by the sword. This, however, was not employed till the imperial power fell into the hands of Nero, who is entitled to the ignominy of being author of the first general persecution of Christians by Pagan Rome."

We have been led into these digressive remarks by the liberal conduct of Claudius Lysias, in rescuing Paul from Jewish persecution and determined assassination. The conduct of Felix, also, or rather the Roman laws, must be commended, which allowed the prisoner to defend himself before his accusers in open court; the governor's meanness, however, in seeking a bribe for his liberation, has fixed upon his character which is indelible: but Paul's trial, and Felix's behaviour, will come regularly before us in the next section.

NOTES.

CHAP. XXIV. Ver. 1. Ananias .... descended with the elders-i. e. came down from Jerusalem to Cesarea; and they brought with them a professed orator and advocate, to plead their cause. Ver. 2. By thy providence.

1

Wesley, "pru

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stain

dence." Doddr." prudent administration. Ver. 5. A pestilent fellow.-More emphatically, "a pestilence;" or, as we should say, à pest to society.

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7 But the chief captain Lysias came upon us, and with great violence took him away out of our hands,

8 Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. 9 And the Jews also assented, ing that these things were so.

say

10 Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself:

11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.

12 And they neither found me in the temple disputing with any man; neither raising up the people, neither in the synagogues, nor in the city:

13 Neither can they prove the things whereof they now accuse me.

14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: 15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward

men.

[before Felix.

17 Now after many years I came to bring alms to my nation, and offerings.

18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.

19 Who ought to have been here before thee, and object, if they had ought against me.

20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council;

21 Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.

22 And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter.

23 And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him.

24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ.

25 And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.

NOTES.

Ver. 10. Many years.-According to Bishop Pearson, five and a balf; but according to Mr. Biscoe,

seven.

Ver. 14. Heresy.-This is the same word that, in ver. 5, is translated sect, which is admitted to be its primary meaning; though it afterwards acquired a theological or ecclesiastical use, as implying the maintenance of important or fundamental error. So Dr. Waterland defines Heresy to be, "Not merely a mistake of judgment (though in fundamentals), but espousing such erroneous judgment, either teaching or disseminating it, or openly supporting and assisting those that do. This I conceive (said he) to be the true scripture notion of heresy." Waterland's Importance of the Trinity, 2d edit. p. 120.

Ver. 15. Just and unjust.-The Pharisees, according to Josephus, admitted only the resurrection of the just-not the unjust.

Ver. 22. Having more perfect knowledge.-Doddr. "After I have been more accurately informed." Dr. D. remarks, that the words themselves are ambiguous, and may refer to his having obtained by this examination a better knowledge of the subject; or, more properly (as Beza and Grotius explain them), to a desire of obtaining farther information, when Lysias came, which seems far more natural. See Hammond.

Ver. 24. Drusilla.-Josephus says, this woman was the daughter of Herod Agrippa, before named, and sister to the Agrippa mentioned in the next chapter. She had been married to Azizus, king of the Emesenes, but Felix seduced her by means of one Simon, a magician; so that they, in fact, lived in adultery, under the mask of marriage. Antiq. book xx. ch. 7. Lard, book i. ch. i. § 8.

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