1 And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.
2 And the high priest Ananias commanded them that stood by him to smite him on the mouth.
3 Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?
4 And they that stood by said, Revilest thou God's high priest?
5 Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.
6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.
7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.
8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
9 And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.
10 And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.
11 And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.
12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.
13 And they were more than forty which had made this conspiracy.
14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.
15 Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.
16 And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul.
17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.
18 So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.
19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?
20 And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly.
21 But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.
22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.
23 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night;
24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.
25 And he wrote a letter after this manner:
26 Claudius Lysias unto the most excellent governor Felix sendeth greeting.
27 This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman.
28 And when I would have known the cause wherefore they accused him, I brought him forth into their council:
29 Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
30 And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.
31 Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris.
32 On the morrow they left the horsemen to go with him, and returned to the castle:
33 Who, when they came to Caesarea and delivered the epistle to the governor, presented Paul also before him.
34 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia;
35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.
1 And G1161 Paul, G3972 earnestly beholding G816 the council, G4892 said, G2036 Men G435 and brethren, G80 I G1473 have lived G4176 in all G3956 good G18 conscience G4893 before God G2316 until G891 this G5026 day. G2250
2 And G1161 the high priest G749 Ananias G367 commanded G2004 them that stood by G3936 him G846 to smite G5180 him G846 on the mouth. G4750
3 Then G5119 said G2036 Paul G3972 unto G4314 him, G846 God G2316 shall G3195 smite G5180 thee, G4571 thou whited G2867 wall: G5109 for G2532 sittest G2521 thou G4771 to judge G2919 me G3165 after G2596 the law, G3551 and G2532 commandest G2753 me G3165 to be smitten G5180 contrary to the law? G3891
4 And G1161 they that stood by G3936 said, G2036 Revilest thou G3058 God's G2316 high priest? G749
5 Then G5037 said G5346 Paul, G3972 I wist G1492 not, G3756 brethren, G80 that G3754 he was G2076 the high priest: G749 for G1063 it is written, G1125 Thou shalt G2046 not G3756 speak G2046 evil G2560 of the ruler G758 of thy G4675 people. G2992
6 But G1161 when Paul G3972 perceived G1097 that G3754 the one G1520 part G3313 were G2076 Sadducees, G4523 and G1161 the other G2087 Pharisees, G5330 he cried out G2896 in G1722 the council, G4892 Men G435 and brethren, G80 I G1473 am G1510 a Pharisee, G5330 the son G5207 of a Pharisee: G5330 of G4012 the hope G1680 and G2532 resurrection G386 of the dead G3498 I G1473 am called in question. G2919
7 And G1161 when he G846 had G2980 so G5124 said, G2980 there arose G1096 a dissension G4714 between the Pharisees G5330 and G2532 the Sadducees: G4523 and G2532 the multitude G4128 was divided. G4977
8 For G1063 G3303 the Sadducees G4523 say G3004 that there is G1511 no G3361 resurrection, G386 neither G3366 angel, G32 nor G3383 spirit: G4151 but G1161 the Pharisees G5330 confess G3670 both. G297
9 And G1161 there arose G1096 a great G3173 cry: G2906 and G2532 the scribes G1122 that were of the Pharisees' G5330 part G3313 arose, G450 and strove, G1264 saying, G3004 We find G2147 no G3762 evil G2556 in G1722 this G5129 man: G444 but G1161 if G1487 a spirit G4151 or G2228 an angel G32 hath spoken G2980 to him, G846 let us G2313 not G3361 fight G2313 against God.
10 And G1161 when there arose G1096 a great G4183 dissension, G4714 the chief captain, G5506 fearing G2125 lest G3361 Paul G3972 should have been pulled in pieces G1288 of G5259 them, G846 commanded G2753 the soldiers G4753 to go down, G2597 and to take G726 him G846 by force G726 from G1537 among G3319 them, G846 and G5037 to bring G71 him into G1519 the castle. G3925
11 And G1161 the night G3571 following G1966 the Lord G2962 stood by G2186 him, G846 and said, G2036 Be of good cheer, G2293 Paul: G3972 for G1063 as G5613 thou hast testified G1263 of G4012 me G1700 in G1519 Jerusalem, G2419 so G3779 must G1163 thou G4571 bear witness G3140 also G2532 at G1519 Rome. G4516
12 And G1161 when it was G1096 day, G2250 certain G5100 of the Jews G2453 banded together, G4160 G4963 and bound G332 themselves G1438 under a curse, G332 saying G3004 that they would G5315 neither G3383 eat G5315 nor G3383 drink G4095 till G2193 G3757 they had killed G615 Paul. G3972
13 And G1161 they were G2258 more than G4119 forty G5062 which G3588 had made G4160 this G5026 conspiracy. G4945
14 And they G3748 came to G4334 the chief priests G749 and G2532 elders, G4245 and said, G2036 We have bound G332 ourselves G1438 under a great curse, G331 that we will eat G1089 nothing G3367 until G2193 G3739 we have slain G615 Paul. G3972
15 Now G3568 therefore G3767 ye G5210 with G4862 the council G4892 signify G1718 to the chief captain G5506 that G3704 he bring G2609 him G846 down G2609 unto G4314 you G5209 to morrow, G839 as G5613 though ye would G3195 enquire G1231 something more perfectly G197 concerning G4012 him: G846 and G1161 we, G2249 or ever G4253 he G846 come near, G1448 are G2070 ready G2092 to kill G337 him. G846
16 And G1161 when Paul's G3972 sister's G79 son G5207 heard G191 of their lying in wait, G1749 he went G3854 and G2532 entered G1525 into G1519 the castle, G3925 and told G518 Paul. G3972
17 Then G1161 Paul G3972 called G4341 one G1520 of the centurions G1543 unto him, and said, G5346 Bring G520 this G5126 young man G3494 unto G4314 the chief captain: G5506 for G1063 he hath G2192 a certain thing G5100 to tell G518 him. G846
18 So G3767 G3303 he took G3880 him, G846 and brought G71 him to G4314 the chief captain, G5506 and G2532 said, G5346 Paul G3972 the prisoner G1198 called G4341 me G3165 unto him, and prayed me G2065 to bring G71 this G5126 young man G3494 unto G4314 thee, G4571 who hath G2192 something G5100 to say G2980 unto thee. G4671
19 Then G1161 the chief captain G5506 took G1949 him G846 by the hand, G5495 and G2532 went with him aside G402 privately, G2596 G2398 and asked G4441 him, What G5101 is G2076 that G3739 thou hast G2192 to tell G518 me? G3427
20 And G1161 he said, G2036 G3754 The Jews G2453 have agreed G4934 to desire G2065 thee G4571 that G3704 thou wouldest bring down G2609 Paul G3972 to morrow G839 into G1519 the council, G4892 as G5613 though they would G3195 enquire G4441 somewhat G5100 of G4012 him G846 more perfectly. G197
21 But G3767 do G3982 not G3361 thou G4771 yield G3982 unto them: G846 for G1063 there lie in wait for G1748 him G846 of G1537 them G846 more than G4119 forty G5062 men, G435 which G3748 have bound G332 themselves G1438 with an oath, G332 that they will G5315 neither G3383 eat G5315 nor G3383 drink G4095 till G2193 G3739 they have killed G337 him: G846 and G2532 now G3568 are they G1526 ready, G2092 looking for G4327 a promise G1860 from G575 thee. G4675
22 So G3303 G3767 the chief captain G5506 then let G630 the young man G3494 depart, G630 and charged G3853 him, See thou tell G1583 no man G3367 that G3754 thou hast shewed G1718 these things G5023 to G4314 me. G3165
23 And G2532 he called unto G4341 him G5100 two G1417 centurions, G1543 saying, G2036 Make ready G2090 two hundred G1250 soldiers G4757 to G3704 go G4198 to G2193 Caesarea, G2542 and G2532 horsemen G2460 threescore and ten, G1440 and G2532 spearmen G1187 two hundred, G1250 at G575 the third G5154 hour G5610 of the night; G3571
24 And G5037 provide G3936 them beasts, G2934 that G2443 they may set G1913 Paul G3972 on, G1913 and bring him safe G1295 unto G4314 Felix G5344 the governor. G2232
25 And he wrote G1125 a letter G1992 after G4023 this G5126 manner: G5179
26 Claudius G2804 Lysias G3079 unto the most excellent G2903 governor G2232 Felix G5344 sendeth greeting. G5463
27 This G5126 man G435 was taken G4815 of G5259 the Jews, G2453 and G2532 should G3195 have been killed G337 of G5259 them: G846 then came I G2186 with G4862 an army, G4753 and rescued G1807 him, G846 having understood G3129 that G3754 he was G2076 a Roman. G4514
28 And G1161 when G1014 I would G1014 have known G1097 the cause G156 wherefore G1223 G3739 they accused G1458 him, G846 I brought G2609 him G846 forth G2609 into G1519 their G846 council: G4892
29 Whom G3739 I perceived G2147 to be accused G1458 of G4012 questions G2213 of their G846 law, G3551 but G1161 to have G2192 nothing G3367 laid to his charge G1462 worthy G514 of death G2288 or G2228 of bonds. G1199
30 And G1161 when it was told G3377 me G3427 how that G5259 the Jews G2453 laid wait G1917 G3195 G1510 for G1519 the man, G435 I sent G3992 straightway G1824 to G4314 thee, G4571 and gave commandment G3853 to his accusers G2725 also G2532 to say G3004 before G1909 thee G4675 what they had against G4314 him. G846 Farewell. G4517
31 Then G3767 G3303 the soldiers, G4757 as G2596 it was commanded G1299 them, G846 took G353 Paul, G3972 and brought G71 him by G1223 night G3571 to G1519 Antipatris. G494
32 G1161 On the morrow G1887 they left G1439 the horsemen G2460 to go G4198 with G4862 him, G846 and returned G5290 to G1519 the castle: G3925
33 Who, G3748 when they came G1525 to G1519 Caesarea, G2542 and G2532 delivered G325 the epistle G1992 to the governor, G2232 presented G3936 Paul G3972 also G2532 before him. G846
34 And G1161 when the governor G2232 had read G314 the letter, G2532 he asked G1905 of G1537 what G4169 province G1885 he was. G2076 And G2532 when he understood G4441 that G3754 he was of G575 Cilicia; G2791
35 I will hear G1251 thee, G4675 said he, G5346 when G3752 thine G4675 accusers G2725 are G3854 also G2532 come. G3854 And G5037 he commanded G2753 him G846 to be kept G5442 in G1722 Herod's G2264 judgment hall. G4232
1 And Paul, looking stedfastly on the council, said, Brethren, I have lived before God in all good conscience until this day.
2 And the high priest Ananias commanded them that stood by him to smite him on the mouth.
3 Then said Paul unto him, God shall smite thee, thou whited wall: and sittest thou to judge me according to 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 And Paul said, I knew not, brethren, that he was high priest: for it is written, Thou shalt not speak evil of a 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, Brethren, I am a Pharisee, a son of Pharisees: touching 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 Sadducees; and the assembly 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 clamor: and some of the scribes of the Pharisees part stood up, and strove, saying, We find no evil in this man: and what if a spirit hath spoken to him, or an angel?
10 And when there arose a great dissension, the chief captain, fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the castle.
11 And the night following the Lord stood by him, and said, Be of good cheer: for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome.
12 And when it was day, 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 that made this conspiracy.
14 And they came to the chief priests and the elders, and said, We have bound ourselves under a great curse, to taste nothing until we have killed Paul.
15 Now therefore do ye with the council signify to the chief captain that he bring him down unto you, as though ye would judge of his case more exactly: and we, before he comes near, are ready to slay him.
16 But Paul's sister's son heard of their lying in wait, and he came and entered into the castle and told Paul.
17 And Paul called unto him one of the centurions, and said, Bring this young man unto the chief captain; for he hath something to tell him.
18 So he took him, and brought him to the chief captain, and saith, Paul the prisoner called me unto him, and asked me to bring this young man unto thee, who hath something to say to thee.
19 And the chief captain took him by the hand, and going aside asked him privately, What is it that thou hast to tell me?
20 And he said, The Jews have agreed to ask thee to bring down Paul tomorrow unto the council, as though thou wouldest inquire somewhat more exactly concerning him.
21 Do not thou therefore yield unto them: for there lie in wait for him of them more than forty men, who have bound themselves under a curse, neither to eat nor to drink till they have slain him: and now are they ready, looking for the promise from thee.
22 So the chief captain let the young man go, charging him, Tell no man that thou hast signified these things to me.
23 And he called unto him two of the centurions, and said, Make ready two hundred soldiers to go as far as Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night:
24 and `he bade them' provide beasts, that they might set Paul thereon, and bring him safe unto Felix the governor.
25 And he wrote a letter after this form:
26 Claudius Lysias unto the most excellent governor Felix, greeting.
27 This man was seized by the Jews, and was about to be slain of them, when I came upon them with the soldiers and rescued him, having learned that he was a Roman.
28 And desiring to know the cause wherefore they accused him, I brought him down unto their council:
29 whom I found to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
30 And when it was shown to me that there would be a plot against the man, I sent him to thee forthwith, charging his accusers also to speak against him before thee.
31 So the soldiers, as it was commanded them, took Paul and brought him by night to Antipatris.
32 But on the morrow they left the horsemen to go with him, and returned to the castle:
33 and they, when they came to Caesarea and delivered the letter to the governor, presented Paul also before him.
34 And when he had read it, he asked of what province he was; and when he understood that he was of Cilicia,
35 I will hear thee fully, said he, when thine accusers also are come: and he commanded him to be kept in Herod's palace.
1 And Paul having earnestly beheld the sanhedrim, said, `Men, brethren, I in all good conscience have lived to God unto this day;'
2 and the chief priest Ananias commanded those standing by him to smite him on the mouth,
3 then Paul said unto him, `God is about to smite thee, thou whitewashed wall, and thou -- thou dost sit judging me according to the law, and, violating law, dost order me to be smitten!'
4 And those who stood by said, `The chief priest of God dost thou revile?'
5 and Paul said, `I did not know, brethren, that he is chief priest: for it hath been written, Of the ruler of thy people thou shalt not speak evil;'
6 and Paul having known that the one part are Sadducees, and the other Pharisees, cried out in the sanhedrim, `Men, brethren, I am a Pharisee -- son of a Pharisee -- concerning hope and rising again of dead men I am judged.'
7 And he having spoken this, there came a dissension of the Pharisees and of the Sadducees, and the crowd was divided,
8 for Sadducees, indeed, say there is no rising again, nor messenger, nor spirit, but Pharisees confess both.
9 And there came a great cry, and the scribes of the Pharisees' part having arisen, were striving, saying, `No evil do we find in this man; and if a spirit spake to him, or a messenger, we may not fight against God;'
10 and a great dissension having come, the chief captain having been afraid lest Paul may be pulled to pieces by them, commanded the soldiery, having gone down, to take him by force out of the midst of them, and to bring `him' to the castle.
11 And on the following night, the Lord having stood by him, said, `Take courage, Paul, for as thou didst fully testify the things concerning me at Jerusalem, so it behoveth thee also at Rome to testify.'
12 And day having come, certain of the Jews having made a concourse, did anathematize themselves, saying neither to eat nor to drink till they may kill Paul;
13 and they were more than forty who made this conspiracy by oath,
14 who having come near to the chief priests and to the elders said, `With an anathema we did anathematize ourselves -- to taste nothing till we have killed Paul;
15 now, therefore, ye, signify ye to the chief captain, with the sanhedrim, that to-morrow he may bring him down unto you, as being about to know more exactly the things concerning him; and we, before his coming nigh, are ready to put him to death.'
16 And the son of Paul's sister having heard of the lying in wait, having gone and entered into the castle, told Paul,
17 and Paul having called near one of the centurions, said, `This young man lead unto the chief captain, for he hath something to tell him.'
18 He indeed, then, having taken him, brought him unto the chief captain, and saith, `The prisoner Paul, having called me near, asked `me' this young man to bring unto thee, having something to say to thee.'
19 And the chief captain having taken him by the hand, and having withdrawn by themselves, inquired, `What is that which thou hast to tell me?'
20 and he said -- `The Jews agreed to request thee, that to-morrow to the sanhedrim thou mayest bring down Paul, as being about to enquire something more exactly concerning him;
21 thou, therefore, mayest thou not yield to them, for there lie in wait for him of them more than forty men, who did anathematize themselves -- not to eat nor to drink till they kill him, and now they are ready, waiting for the promise from thee.'
22 The chief captain, then, indeed, let the young man go, having charged `him' to tell no one, `that these things thou didst shew unto me;'
23 and having called near a certain two of the centurions, he said, `Make ready soldiers two hundred, that they may go on unto Caesarea, and horsemen seventy, and spearmen two hundred, from the third hour of the night;
24 beasts also provide, that, having set Paul on, they may bring him safe unto Felix the governor;'
25 he having written a letter after this description:
26 `Claudius Lysias, to the most noble governor Felix, hail:
27 This man having been taken by the Jews, and being about to be killed by them -- having come with the soldiery, I rescued him, having learned that he is a Roman;
28 and, intending to know the cause for which they were accusing him, I brought him down to their sanhedrim,
29 whom I found accused concerning questions of their law, and having no accusation worthy of death or bonds;
30 and a plot having been intimated to me against this man -- about to be of the Jews -- at once I sent unto thee, having given command also to the accusers to say the things against him before thee; be strong.'
31 Then, indeed, the soldiers according to that directed them, having taken up Paul, brought him through the night to Antipatris,
32 and on the morrow, having suffered the horsemen to go on with him, they returned to the castle;
33 those having entered into Caesarea, and delivered the letter to the governor, did present also Paul to him.
34 And the governor having read `it', and inquired of what province he is, and understood that `he is' from Cilicia;
35 `I will hear thee -- said he -- when thine accusers also may have come;' he also commanded him to be kept in the praetorium of Herod.
1 And Paul, fixing his eyes on the council, said, Brethren, I have walked in all good conscience with God unto this day.
2 But the high priest Ananias ordered those standing by him to smite his mouth.
3 Then Paul said to him, God will smite thee, whited wall. And *thou*, dost thou sit judging me according to the law, and breaking the law commandest me to be smitten?
4 And those that stood by said, Dost thou rail against the high priest of God?
5 And Paul said, I was not conscious, brethren, that he was high priest; for it is written, Thou shalt not speak evilly of the ruler of thy people.
6 But Paul, knowing that the one part [of them] were of the Sadducees and the other of the Pharisees, cried out in the council, Brethren, *I* am a Pharisee, son of Pharisees: *I* am judged concerning the hope and resurrection of [the] dead.
7 And when he had spoken this, there was a tumult of the Pharisees and the Sadducees, and the multitude was divided.
8 For Sadducees say there is no resurrection, nor angel, nor spirit; but Pharisees confess both of them.
9 And there was a great clamour, and the scribes of the Pharisees' part rising up contended, saying, We find nothing evil in this man; and if a spirit has spoken to him, or an angel ...
10 And a great tumult having arisen, the chiliarch, fearing lest Paul should have been torn in pieces by them, commanded the troop to come down and take him by force from the midst of them, and to bring [him] into the fortress.
11 But the following night the Lord stood by him, and said, Be of good courage; for as thou hast testified the things concerning me at Jerusalem, so thou must bear witness at Rome also.
12 And when it was day, the Jews, having banded together, put themselves under a curse, saying that they would neither eat nor drink till they should kill Paul.
13 And they were more than forty who had joined together in this oath;
14 and they went to the chief priests and elders, and said, We have cursed ourselves with a curse to taste nothing until we kill Paul.
15 Now therefore do ye with the council make a representation to the chiliarch so that he may bring him down to you, as about to determine more precisely what concerns him, and we, before he draws near, are ready to kill him.
16 But Paul's sister's son, having heard of the lying in wait, came and entered into the fortress and reported [it] to Paul.
17 And Paul, having called one of the centurions, said, Take this youth to the chiliarch, for he has something to report to him.
18 He therefore, having taken him with [him], led him to the chiliarch, and says, The prisoner Paul called me to [him] and asked me to lead this youth to thee, who has something to say to thee.
19 And the chiliarch having taken him by the hand, and having gone apart in private, inquired, What is it that thou hast to report to me?
20 And he said, The Jews have agreed together to make a request to thee, that thou mayest bring Paul down to-morrow into the council, as about to inquire something more precise concerning him.
21 Do not thou then be persuaded by them, for there lie in wait for him of them more than forty men, who have put themselves under a curse neither to eat nor drink till they kill him; and now they are ready waiting the promise from thee.
22 The chiliarch then dismissed the youth, commanding [him], Utter to no one that thou hast represented these things to me.
23 And having called to [him] certain two of the centurions, he said, Prepare two hundred soldiers that they may go as far as Caesarea, and seventy horsemen, and two hundred light-armed footmen, for the third hour of the night.
24 And [he ordered them] to provide beasts, that they might set Paul on them and carry [him] safe through to Felix the governor,
25 having written a letter, couched in this form:
26 Claudius Lysias to the most excellent governor Felix, greeting.
27 This man, having been taken by the Jews, and being about to be killed by them, I came up with the military and took out [of their hands], having learned that he was a Roman.
28 And desiring to know the charge on which they accused him, I brought him down to their council;
29 whom I found to be accused of questions of their law, but to have no charge laid against him [making him] worthy of death or of bonds.
30 But having received information of a plot about to be put in execution against the man [by the Jews], I have immediately sent him to thee, commanding also his accusers to say before thee the things that are against him. [Farewell.]
31 The soldiers therefore, according to what was ordered them, took Paul and brought him by night to Antipatris,
32 and on the morrow, having left the horsemen to go with him, returned to the fortress.
33 And these, having entered into Caesarea, and given up the letter to the governor, presented Paul also to him.
34 And having read [it], and asked of what eparchy he was, and learned that [he was] of Cilicia,
35 he said, I will hear thee fully when thine accusers also are arrived. And he commanded him to be kept in Herod's praetorium.
1 Paul, looking steadfastly at the council, said, "Brothers, I have lived before God in all good conscience until this day."
2 The high priest, Ananias, commanded those who stood by him to strike him on the mouth.
3 Then Paul said to him, "God will strike you, you whitewashed wall! Do you sit to judge me according to the law, and command me to be struck contrary to the law?"
4 Those who stood by said, "Do you malign God's high priest?"
5 Paul said, "I didn't know, brothers, that he was high priest. For it is written, 'You shall not speak evil of a ruler of your people.'"
6 But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!"
7 When he had said this, an argument arose between the Pharisees and Sadducees, and the assembly was divided.
8 For the Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees confess all of these.
9 A great clamor arose, and some of the scribes of the Pharisees part stood up, and contended, saying, "We find no evil in this man. But if a spirit or angel has spoken to him, let's not fight against God!"
10 When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks.
11 The following night, the Lord stood by him, and said, "Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome."
12 When it was day, some of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul.
13 There were more than forty people who had made this conspiracy.
14 They came to the chief priests and the elders, and said, "We have bound ourselves under a great curse, to taste nothing until we have killed Paul.
15 Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near."
16 But Paul's sister's son heard of their lying in wait, and he came and entered into the barracks and told Paul.
17 Paul summoned one of the centurions, and said, "Bring this young man to the commanding officer, for he has something to tell him."
18 So he took him, and brought him to the commanding officer, and said, "Paul, the prisoner, summoned me and asked me to bring this young man to you, who has something to tell you."
19 The commanding officer took him by the hand, and going aside, asked him privately, "What is it that you have to tell me?"
20 He said, "The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though intending to inquire somewhat more accurately concerning him.
21 Therefore don't yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse neither to eat nor to drink until they have killed him. Now they are ready, looking for the promise from you."
22 So the commanding officer let the young man go, charging him, "Tell no one that you have revealed these things to me."
23 He called to himself two of the centurions, and said, "Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen, and two hundred men armed with spears, at the third hour of the night{about 9:00 PM}."
24 He asked them to provide animals, that they might set Paul on one, and bring him safely to Felix the governor.
25 He wrote a letter like this:
26 "Claudius Lysias to the most excellent governor Felix: Greetings.
27 "This man was seized by the Jews, and was about to be killed by them, when I came with the soldiers and rescued him, having learned that he was a Roman.
28 Desiring to know the cause why they accused him, I brought him down to their council.
29 I found him to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
30 When I was told that the Jews lay in wait for the man, I sent him to you immediately, charging his accusers also to bring their accusations against him before you. Farewell."
31 So the soldiers, carrying out their orders, took Paul and brought him by night to Antipatris.
32 But on the next day they left the horsemen to go with him, and returned to the barracks.
33 When they came to Caesarea and delivered the letter to the governor, they also presented Paul to him.
34 When the governor had read it, he asked what province he was from. When he understood that he was from Cilicia, he said,
35 "I will hear you fully when your accusers also arrive." He commanded that he be kept in Herod's palace.
1 And Paul, looking fixedly at the Sanhedrin, said, My brothers, my life has been upright before God till this day.
2 And the high priest, Ananias, gave orders to those who were near him to give him a blow on the mouth.
3 Then Paul said to him, God will give blows to you, you whitewashed wall: are you here to be my judge by law, and by your orders am I given blows against the law?
4 And those who were near said, Do you say such words against God's high priest?
5 And Paul said, Brother, I had no idea that he was the high priest: for it has been said, You may not say evil about the ruler of your people.
6 But when Paul saw that half of them were Sadducees and the rest Pharisees, he said in the Sanhedrin, Brothers, I am a Pharisee, and the son of Pharisees: I am here to be judged on the question of the hope of the coming back from the dead.
7 And when he had said this, there was an argument between the Pharisees and the Sadducees, and a division in the meeting.
8 For the Sadducees say that there is no coming back from the dead, and no angels or spirits: but the Pharisees have belief in all these.
9 And there was a great outcry: and some of the scribes on the side of the Pharisees got up and took part in the discussion, saying, We see no evil in this man: what if he has had a revelation from an angel or a spirit?
10 And when the argument became very violent, the chief captain, fearing that Paul would be pulled in two by them, gave orders to the armed men to take him by force from among them, and take him into the army building.
11 And the night after, the Lord came to his side and said, Be of good heart, for as you have been witnessing for me in Jerusalem, so will you be my witness in Rome.
12 And when it was day, the Jews came together and put themselves under an oath that they would take no food or drink till they had put Paul to death.
13 And more than forty of them took this oath.
14 And they came to the chief priests and the rulers and said, We have taken a great oath to take no food till we have put Paul to death
15 So now, will you and the Sanhedrin make a request to the military authorities to have him sent down to you, as if you were desiring to go into the business in greater detail; and we, before ever he gets to you, will be waiting to put him to death.
16 But Paul's sister's son had word of their design, and he came into the army building and gave news of it to Paul.
17 And Paul sent for a captain and said, Take this young man to your chief, for he has news for him.
18 So he took him to the chief captain and said, Paul, the prisoner, made a request to me to take this young man to you, for he has something to say to you.
19 And the chief took him by the hand and, going on one side, said to him privately, What is it you have to say to me?
20 And he said, The Jews are in agreement together to make a request to you for Paul to be taken, on the day after this, into the Sanhedrin, to be questioned in greater detail.
21 But do not give way to them, for more than forty of them are waiting for him, having taken an oath not to take food or drink till they have put him to death: and now they are ready, waiting for your order.
22 So the chief captain let the young man go, saying to him, Do not say to anyone that you have given me word of these things.
23 And he sent for two captains and said, Make ready two hundred men, with seventy horsemen and two hundred spearmen, to go to Caesarea, at the third hour of the night:
24 And get beasts so that they may put Paul on them, and take him safely to Felix, the ruler.
25 And he sent a letter in these words:
26 Claudius Lysias, to the most noble ruler, Felix, peace be with you.
27 This man was taken by the Jews, and was about to be put to death by them, when I came on them with the army and took him out of danger, having knowledge that he was a Roman.
28 And, desiring to get at the reason for their attack on him, I took him down to their Sanhedrin:
29 Then it became clear to me that it was a question of their law, and that nothing was said against him which might be a reason for prison or death.
30 And when news was given to me that a secret design was being made against the man, I sent him straight away to you, giving orders to those who are against him to make their statements before you.
31 So the armed men, as they were ordered, took Paul and came by night to Antipatris.
32 But on the day after, they sent the horsemen on with him, and went back to their place:
33 And they, when they came to Caesarea, gave the letter to the ruler, and took Paul before him.
34 And after reading it, he said, What part of the country do you come from? And, hearing that he was from Cilicia,
35 I will give hearing to your cause, he said, when those who are against you have come. And he gave orders for him to be kept in Herod's Praetorium.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Acts 23
Commentary on Acts 23 John Gill's Exposition of the Bible
And Paul earnestly beholding the council,.... Fastening his eyes upon them, looking wistly and intently at them, and thereby discovering a modest cheerfulness, and a becoming boldness, confidence, and intrepidity, as being not conscious of any guilt, and well assured of the goodness of his cause:
said, men and brethren; see Acts 22:1.
I have lived in all good conscience before God until this day; not only from the time of his conversion, but throughout the whole of his life; for though, strictly speaking, there is no good conscience but what is awakened by the Spirit of God, and is unprincipled by his grace, and is purged from sin by the blood of Christ; in which sense he could only have a good conscience, since he believed in Christ; yet whereas in his state of unregeneracy, and even while he was a blasphemer, and persecutor, he did not act contrary to the dictates of his conscience, but according to them, in which his view was to the glory of God, and the honour of his law; he therefore says he lived before God, or unto God, in all good conscience, though an erroneous and mistaken one; he thought he ought to do what he did; and what he did, he did with a zeal for God though it was not according to knowledge: besides, the apostle has here respect to his outward moral conversation, which, before and after conversion, was very strict, and even blameless, at least unblemished before men; nobody could charge him with any notorious crime, though he did not live without sin in the sight of the omniscient God.
And the high priest Ananias,.... This could not be the same with Annas, the father-in-law of Caiaphas, but rather Ananus his son; though this is more generally thought to be Ananias the son of Nebedaeus, whom JosephusF13Antiqu. l. 18. c. 2. sect. 1. & l. 20. c. 8. sect. 1. speaks of. There is one R. Ananias, the sagan of the priests, often spoken of in the Jewish writingsF14Misna Shekalim, c. 4. sect. 4. & 6. 1. & Pesachim, c. 1. sect. 6. T. Bab. Yoma, fol. 8. 1. & 21. 2. & Juchasin, fol. 24. 2. , who lived about these times, and was killed at the destruction of Jerusalem; and in the times of King Agrippa, there was one Chanina, or Ananias the priest, who was a SadduceeF15Juchasin, fol. 142. 2. ; and from the number of Sadducees in this sanhedrim, who very likely were the creatures of the high priest, one would be tempted to think he might be the same with this: who
commanded them that stood by him: that is, by Paul, who were nearest to him, some of the members of the sanhedrim; unless they should be thought to be some of the high priest's officers, or servants, as in John 18:22 though if they were, one would think they would be so called: these he ordered
to smite him on the mouth: or give him a slap on the face, by way of contempt, and as if he had spoken what ought not to be said, and in order to silence him; the reason of which might be, either because Paul did not directly address him, and give him such flattering titles as he expected, or because he set out with such declarations of his innocence, and spotless behaviour, and with so much courage and boldness.
Then said Paul unto him, God shall smite thee,.... Which may be considered either as a prophecy of what would be, that God would smite him with some judgment here, or with death quickly, or with eternal damnation hereafter; taking up his own words, and suggesting that a retaliation would be made, and that the measure he meted, would be measured to him again; or else as an imprecation upon him; for the words may be rendered, "may God smite thee"; the future tense being often used by the Jews for the imperative, and that in this very phrase; for certain it is, that this is the form of an imprecation with them: for it is said, if anyone should say, יככה אלהום, "may God smite", or "so may God smite"; this is אלה, "a curse", written in the lawF16Misn. Shebuot, c. 4. sect. 13. & Maimon. in ib. ; though this instance of the apostle ought not to be drawn into example, any more than those of other saints, who might be under a direction of the Holy Ghost to deliver out such things, which would come to pass in righteous judgment: and if this was Ananias, the son of Nebedaeus, as is generally thought, it is remarkable, that five years after this, in the beginning of the wars of the Jews with the Romans, this Ananias, hiding himself under the ruins of a conduit, was discovered, and taken out, and killedF17Joseph. de Bello Jud. l. 2. c. 17. sect. 9. : and no doubt but he very fitly calls him
thou whited wall; or hypocrite, in like manner as Christ compares the hypocritical Scribes and Pharisees to whited sepulchres, Matthew 23:27.
for sittest thou to judge me after the law; the law of Moses, which was the rule of judgment in the sanhedrim, at least professed to be, and which was allowed of by the Romans, especially in matters relating to the Jewish religion:
and commandest me to be smitten contrary to law? which condemns no man before he is heard, and much less punishes him, John 7:51 and which is contrary not only to the Jewish laws, but to the Roman laws, and all others founded upon the law of nature and reason.
And they that stood by,.... The members of the sanhedrim that were next to the apostle; or the servants of the high priest, since they are said to stand, whereas those of that court sat: said,
revilest thou God's high priest? which seems to confirm that the apostle's words were not a bare prediction, but an imprecation, since they are charged with reproaching, reviling, and speaking evil of him; and the aggravation of which was not only that the person reviled was a priest, an high priest, but an high priest of God; though this could not have been proved, for there was now no high priest of God but Jesus Christ; the priesthood was changed and abrogated, and there were no more high priests among men of God's appointing and approving.
Then said Paul, I wist not, brethren, that he was the high priest,.... Or I did not know that he was the high priest; and the sense is, that he did not really know him, either because he had been long absent from Jerusalem; and besides there were new high priests made, sometimes every year, and sometimes oftener, that it is no wonder he should not know him; or because he might not sit in his usual place; or chiefly because he was not, in his habit, an high priest; for the priests, both the high priest, and the common priests, only wore their priestly robes, when they ministered in their office, and at other times they wore other clothes, as laymen did, according to Ezekiel 44:19 which the Targum paraphrases thus;
"when they (the priests) shall go out of the holy court into the outer court, to be mixed with the people, they shall put off their garments in which they ministered, and lay them up in the holy chamber, and shall clothe themselves with other garments, that they may not be mingled with the people, בלבושיהון, "in their garments".'
For as soon as they had performed their office, there were servants that attended them, who stripped them of their robes, and laid them up in chests which were in the templeF18Misna Tamid c. 5. sect. 3. & Bartenora in ib. till they came to service again, and put them on common garments; for they might not appear among the common people in their priestly garments; which when they were off of them, they were, as Maimonides saysF19Hilchot Cele Hamikdash, c. 10. sect. 4. , כזרים, "as strangers", or as laymen, like the rest of the people; for which reason Paul might not know Ananias to be the high priest: and this points to another sense of these words; for it was a rule with the JewsF20Maimon. Hilchot Cele Hamikdash, c. 10. sect. 4. , that
"at the time the priests' garments were upon them, their priesthood was upon them, but when their garments were not on them, אין כהונ־תאם עליהן, "there was no priesthood upon them"; for lo, they were as strangers.'
And then the sense is, Ananias not being in the discharge of his office, nor in his habit, the apostle did not know, or own him as an high priest, or consider him as in such a station; or rather, since the priesthood was changed, and there was no other high priest of God but Jesus Christ, he did not own him as one; had he, he should not have spoke to him in the manner he did. Moreover, if this was Ananias, the son of Nebedaeus, as is the opinion of many, he had no right to the office of the priesthood when he was first made an high priest; after which he was sent a prisoner to Rome; during which time several succeeded in the priesthood; and at this time not he, though he had got the management of affairs in his hands, was high priest, but Jesus the son of Gamaliel; so that the apostle's sense might be, he did not own or acknowledge him high priest. Some take the apostle's words in an ironical sense; he an high priest, I should not have known him to be an high priest, he looks and acts more like a furioso, a madman, an unjust judge, and a tyrant, than an high priest, who ought to behave in another guise manner. But what follows shows rather that the apostle spoke seriously, unless the words can be thought to be a citation made by Luke,
for it is written, in Exodus 22:28 "thou shalt not speak evil of the ruler of thy people"; which the Jewish writers generally understand of the head of the great sanhedrim, as Ananias might be, or of a kingF21Maimon. Hilchot Sanhedrin, c. 26. sect. 1. & Moses Kotsensis Mitzvot Torn, pr. neg. 209. .
But when Paul perceived that the one part were Sadducees,.... That is, that one part of the sanhedrim consisted of Sadducees, which was often the case; sometimes the high priest was of this sect, as Ananias probably was, and sometimes the greater part of the sanhedrim were Sadducees, and even sometimes the whole; See Gill on Acts 5:17, but this sanhedrim were only part of them Sadducees:
and the other Pharisees; of both these sects; see Gill on Matthew 3:7.
he cried out in the council; with a loud voice, that he might be heard by all:
men and brethren,
I am a Pharisee; he was not only brought up in that sect from his youth, and lived according to it before his conversion, but he was still a Pharisee; wherefore he does not say, I "was", but I "am" a Pharisee; for whatever distinguished the Pharisee from the Sadducee, whether in principle, or in practice, and manner of living, which agreed with Christianity, the apostle still retained; as the belief of the immortality of the soul, the resurrection of the dead, and a future state, and strict holiness of life and conversation.
The son of a Pharisee; the Alexandrian copy, and some others, and the Vulgate Latin version, read in the plural number, "the son of Pharisees"; his father and his mother were both Pharisees; for there were women PhariseesF23Misna Sota, c. 3. sect. 4. , as well as men; so that he was a Pharisee of the Pharisees, as well as an Hebrew of the Hebrews; and this is said to show that he was by education of that sect.
Of the hope and resurrection of the dead, I am called in question; that is, either for the hope of the resurrection of the dead, Acts 24:15 or for professing the hope of eternal life, and happiness in a future state, and the doctrine of the resurrection of the dead, when the soul and body will be reunited, and enjoy endless felicity together: not that these were the particular things now charged upon him, and for which he was now trying and judging; but that these were the ground and foundation of the hatred and persecution of him, because he preached the resurrection of Christ from the dead, and the resurrection of men through him, and that there was hope of eternal life and salvation by him. And in this the apostle showed the prudence and wisdom of the serpent, along with the innocence of the dove, hereby to divide the assembly, and free himself from them; and it was but just and right; for since they would not hear him about to make a fair and open defence of his cause, but ordered him to be smitten on the mouth, it was but justice to throw them into confusion, and save himself.
And when he had so said,.... He stopped and made a pause:
and there arose a dissension between the Pharisees and the Sadducees; about the things which he had spoken of, particularly the resurrection of the dead; and this was what the apostle intended, so that his end was answered by the speech he made:
and the multitude was divided; that is, the members of the sanhedrim were divided, some being on one side of the question, and some on the other; for this multitude cannot design the multitude of the common people, who were not convened together on this occasion.
For the Sadducees say that there is no resurrection,.... Of the dead, being ignorant of the Scriptures, and the power of God; see Matthew 22:23.
neither angel nor spirit; the Ethiopic version reads, "nor Holy Spirit": but the sense seems to be, that they did not believe any such species of beings as angels, nor indeed any spirits whatever, which were immaterial or immortal; for as for the spirit or soul of man, they took that to be only the temperament of the body, and that it died with it, and did not exist in any separate state after this life: for so JosephusF24De Bello Jud. l. 2. c. 10. sect. 19. says, that they deny the permanence of the soul, and rewards and punishments in the invisible state. And, according to the TalmudicF25T. Bab. Beracot, fol. 54. 1. & Gloss. in ib. & Pirke Abot R. Nathan, c. 5. writers, they denied that there was any other world than this:
but the Pharisees confess both; the resurrection of the dead, and that there are spirits, both angels and the souls of men, which are immortal. Josephus, in the place before referred to, says, that they hold that every soul is incorruptible or immortal; and that they held the resurrection of the dead, is manifest from the TalmudF26T. Bab. Sanhedrin, fol. 90. 2. , and other writings of theirs; the Syriac version renders it, "the Pharisees confess all these things"; to which agree the Arabic and Ethiopic versions.
And there arose a great cry,.... Or noise, a loud clamour; they began to be very noisy, and to talk loud, and in high spirits, one against another:
and the Scribes that were of the Pharisees' part arose; there were Scribes in the sanhedrim, and these were some of them on the side of the Sadducees, and some on the side of the Pharisees; though, generally speaking, they agreed with the latter, and are often in Scripture mentioned with them, and for them: however, that part in this sanhedrim that were on their side rose up from their seats,
and strove; that is, contended, disputed, and litigated the point with the Sadducees:
saying, we find no evil in this man; why he should be hated, persecuted, and punished:
but if a spirit or an angel hath spoken to him; that is, if the Holy Spirit, as the Ethiopic version reads, has inspired him, or God by an angel has revealed anything to him, who has to say anything against it? This they said in agreement with their own principles, and more for the sake of establishing them, and in opposition to the Sadducees, than in favour of Paul:
let us not fight against God; as in Acts 5:39. These words are not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions.
And when there arose a great dissension,.... When that was come to a very great height, hot words were spoken, and they were ready to come to blows, and there was like to be a riot and tumult among them:
the chief captain fearing lest Paul should be pulled in pieces of them; either of the Sadducees, whom he had greatly offended and provoked, or of both Sadducees and Pharisees, the one laying hold on him to preserve him from the fury of the other, and the other endeavouring to pluck him out of their hands; and the fears of the chief captain were not so much out of affection to Paul, but lest there should be an uproar, which might issue in sedition, and rebellion against the Roman government, of which the Roman officers were always jealous; and because that Paul was a Roman, and should he suffer him to be destroyed in an illegal manner, he must be accountable for it: wherefore he
commanded the soldiers to go down: either from the castle of Antonia, or from a superior part of the temple, where he with his guards were, to hear this cause before the sanhedrim, to that part where it sat, and Paul was: and
take him by force from among them; if they refused to deliver him up, to make use of their arms:
and bring him into the castle; of Antonia, where he was before.
And the night following,.... The day in which Paul was brought before the sanhedrim, and pleaded his own cause before them, and had thrown them into confusion and division:
the Lord stood by him; the Lord Jesus Christ appeared in a vision to him, and stood very near him, by the side of him, by the bed or couch on which he might lie: and said,
be of good cheer, Paul; though he was now a prisoner in the castle; and though the high priest, and the Sadducees especially, were enraged against him; and though a plot was about to be formed to take away his life; for this exhortation seems to be designed to prepare him for further trials, and to prevent discouragement under them; which shows the great care of Christ over him, his concern for him, and love to him: the word Paul is not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions; but the calling him by name seems to express not only singular knowledge of him, but greater familiarity and affection; it is in the Arabic version, and in other Greek copies:
for as thou hast testified of me in Jerusalem; not only in the Christian church, and before the Apostle James, and the elders, but in the Jewish sanhedrim, and before the high priest, Scribes, Pharisees, and Sadducees, where and before whom, though not particularly recorded, he bore a testimony for Jesus, that he was the true Messiah; and that though he died, he was risen from the dead, and was at the right hand of God, and was the only Saviour of men:
so must thou bear witness also at Rome; as he had bore a public and faithful witness to the person, office, and grace of Christ at Jerusalem, the metropolis of Judea; so it was necessary, by the decree of God, and for the glory of Christ, that he should bear a like testimony at Rome, the chief city in the whole world; hereby signifying, that he should not die at Jerusalem, and giving him a hint that he should appeal to Caesar, which he afterwards did.
And when it was day,.... As soon as it was light, very early in the morning:
certain of the Jews banded together; these very likely were of the sect of the Sadducees, who had been exceedingly irritated and provoked by what Paul had said the day before in the council; these therefore gathered together, entered into a conspiracy to take away Paul's life, and trailed in it, as one man:
and bound themselves under a curse; or "anathematized themselves"; the Hebrew word חרם, which answers to "anathema", is sometimes used for an oath, חרם היא שבועה, "Cherem" or "anathema" is "an oath"F1Pirke Eliezer, c. 38. , a vow made to be punished with an anathema if not kept; so these men swore to it, bound themselves with an oath, or wished they might be an anathema, accursed of God, and cut off from his people; they imprecated the most dreadful evils upon themselves:
saying, that they would neither eat nor drink till they had killed Paul: it was a common form of a vow or oath with the JewsF2Misna Nedarim, c. 2. sect. 2, 3. , שלא אוכל, "that I will not eat"; sometimes they only vowed abstinence from particular things, and then others were lawful; as for instance, if one vowed that he would not eat boiled meat, he might eat roast, or that he would not eat flesh, he might eat broth, or that he would abstain from milk, then he might drink whey,F3Ib. c. 6. sect. 1, 2, 3, 4, 5, 6. ; but this oath and vow here were, that they would neither eat nor drink anything, till they had destroyed Paul: these were a set of zealots, who in imitation of Phinehas, and pretending the glory of God, took upon them to take away the lives of men, without any, judicial procedure, or the authority of the civil magistrate; of whom; see Gill on Matthew 10:4 it may be asked, what became of this vow? or how did they get clear of it, since they did not accomplish the fact? to which it may be answered, that it was a pretty easy thing to be freed from oaths and vows, among the Jews, whose doctors had a power to absolve men from them; and in such cases as this, and such a vow as this, might be loosed upon more accounts than one, as on account of keeping another law, the observing the sabbath and other festivals, when men were obliged to eat and drink: and thus it is saidF4Maimon. in Misn. Nedarim, c. 9. sect. 6. ,
"if a man swears that he will not drink wine, or that he will not eat flesh, for so many days, then they say to him, if thou hadst known at the time of the oath, that the sabbath or a feast day were within these days, in which thou art obliged to eat flesh and drink wine, as it is said, Isaiah 58:13 "and call the sabbath a delight"; wouldst thou have swore at all? if he says no, they loose his oath:'
and likewise it might be loosed on account of life, which a man is bound to preserve: for so they likewise sayF5T. Hieros. Avoda Zara, fol. 40. 1. ,
"if a man vows that he will not eat anything, woe be to him if he eats, and woe be to him if he does not eat; if he eats he breaks his vow, if he does not eat he sins against his own soul, or life; what must he do? let him go to the wise men, ויתירו לו את נדרו, "and they will loose his vow for him", as it is written, Proverbs 12:18 but the tongue of the wise is health;'
and no doubt but these men very easily got their vow loosed, since it was made on such a design.
And they were more than forty which had made this conspiracy. Who met together, formed this resolution, entered into this scheme, and bound themselves with this oath; the word rendered "conspiracy", signifies an agreement by oath; such a number of them banded together, that they might have strength sufficient to take Paul out of the hands of the soldiers, as he was conducted by them from the castle to the temple.
And they came to the chief priests, and elders,.... Who were members of the sanhedrim, to acquaint them with their designs:
and said, we have bound ourselves under a great curse, that we will eat nothing until we have slain Paul: these chief priests and elders, had they acted according to the character they bore, on such an information, would have taken up those men, and punished them, at least would have dissuaded them from so vile an action; but they knew the men to whom they applied, and very likely they were all of them of the sect of the Sadducees, whom Paul had so much offended the day before; and therefore were pleased with what they had done, approved of their scheme, and readily fell in with the following proposal.
Now therefore ye with the council,.... The whole sanhedrim; their sense is, that they would have the sanhedrim convened by the chief priests and elders, and being met together, then to
signify to the chief captain; or let him know that they were assembled together, upon the affair of Paul, and that they here desirous he might be brought before them:
that he bring him down unto you tomorrow; from the castle of Antonia to the place where the sanhedrim met; the word "tomorrow" is not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions; and then it should seem that they desired him to be brought down forthwith, or otherwise they must propose to fast all that day, and so long on the morrow, till Paul was brought down; but that the common reading is right, appears from the chief captain's sending away Paul at the third hour of the night following, to prevent their designs on the morrow, Acts 23:23. The pretence formed for his being brought down is,
as though ye would inquire something more perfectly concerning him; what he had done, which had occasioned this uproar, what it was he was charged with, and whether he was guilty or not:
and we, or ever he come near: where the sanhedrim sat;
are ready to kill him; lying in wait in some private place between the castle and the temple, from whence they intended to rush out at once upon him, and murder him; far enough both from the temple and the council, that both the one might not be defiled, though they did not greatly stick at that in those times, and that the other might not be charged with having any hand in his death.
And when Paul's sister's son heard of their lying in wait,.... Paul might have a sister living in Jerusalem; or this her son might be there on account of his studies; he might be a pupil to one of the doctors, by which means he might come at this secret, that such a number of men were in ambush, in order to take away his uncle's life: wherefore having got intelligence of it,
he went and entered into the castle; the Alexandrian copy reads, "the synagogue"; but Paul was not there, but in the castle of Antonia; the Ethiopic version renders it, "the prison"; though it is plain that he was not very closely confined, it was easy to have access to him; the reason might be, not only because he was a Roman, but because he was uncondemned, nor was any charge proved against him:
and told Paul; what he had heard, that such a number of men had entered into a conspiracy to take away his life, and lay in wait for him; and this was an instance both of duty and affection to his uncle, and worthy of imitation, whether it proceeded from natural relation, or from religion, or both.
Then Paul called one of the centurions unto him,.... For under this chief captain there must have been ten of them, if the company of which he was captain consisted of a thousand men, as his title chief captain or chiliarch imports; for a centurion was over an hundred men, as his title signifies; perhaps this might be the same, as in Acts 22:25
and said, bring this young man to the chief captain: which was a very prudential step, not to let the centurion into the secret, but to desire him to introduce the young man to the chief captain; for had he trusted the centurion with it, he might not have acquainted his officer with it, but have informed the liers in wait of it: now though the apostle was assured by Christ that he should not die at Jerusalem, but should bear witness of him at Rome, and though he did not distrust the truth of Christ's words, but most firmly believed them; yet he thought it his duty to make use of the means, which providence had put in his way, for his preservation and safety; the Ethiopic version reads, "bring this young man by night to the chief captain"; that so he might not be seen, and observed to have carried any intelligence to him:
for he hath a certain thing to tell him; which was of some moment and importance, and proper for him to know.
So he took him, and brought him to the chief captain,.... Immediately, without any more to do, without curiously inquiring into the thing, or examining the young man about it; which showed him to be a man of a good disposition, and ready to do a kind office, even to a prisoner:
and said, Paul the prisoner called me to him; either vocally or by some gesture, beckoned him to him:
and prayed me to bring this young man unto thee, who hath something to say unto thee; in which may be observed the apostle's manner of address to the centurion, on this occasion; it was by way of entreaty; he asked it as a favour of him, to introduce his nephew to the chief captain; and the honour and modesty of the centurion, he did not seek by any methods to get the secret out, either of Paul or the young man; but readily undertakes the affair, honourably performs it, acquaints the captain with the circumstances of it, tells him the young man had something to say to him, he could not tell what, and then departs.
Then the chief captain took him by the hand,.... Some have thought that the reason of this was, that he expected that the young man had brought him a present in his hand, from Paul; but this is to represent him as a sordid mercenary man, which ought not to be said, without sufficient proof; rather this should be considered as an instance of civility and humanity, and what showed him to be a man of breeding and good manners; and might be done partly out of respect to Paul, and partly to encourage the young man to use freedom in the account he was about to give him:
and went with him aside privately; concluding by his coming from Paul, and perceiving by the account of the centurion, that he had a secret to communicate to him; wherefore it was acting a wise and prudent part to take him into a private room, and hear what he had to say:
and asked him, what is that thou hast to tell me? thereby giving the young man an opportunity, and encouraging him to relate the secret to him.
And he said, the Jews have agreed to desire thee,.... By the Jews are meant, the Jewish sanhedrim, for the young man had not only intelligence of the conspiracy, and lying in wait of the forty men or more; but also of the agreement which the sanhedrim at the motion of these men were come into, to make the following request to the chief captain; which seems to confirm the above conjecture, that this young man might be a student under the president of the council, or one of the doctors, whereby he came at the knowledge of these things:
that thou wouldst bring down Paul tomorrow into the council, &c. See Gill on Acts 23:15.
But do not thou yield unto them,.... Or be persuaded by them, to bring Paul down from the castle to the sanhedrim; this must not be imputed to the young man's pride and vanity, in taking upon him to give advice to the chief captain; but to his great affection for his uncle, which moved him to entreat, rather than to direct him, for which he gives a good reason:
for there lie in wait for him more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him; See Gill on Acts 23:12. See Gill on Acts 23:13.
and now are they ready; to execute their designs, being met together, and lying in ambush in some place, between the castle and the place where the sanhedrim met:
looking for a promise from thee; that when the sanhedrim should apply to him, he would promise them to bring Paul down according to their request; and for the making and performing of this promise, these men were waiting.
So the chief captain then let the young man depart,.... After he had had the account from him, and was master of the whole affair:
and charged him, see thou tell no man that thou hast showed these things to me; which was prudently said; it was a right and wise thing to conceal this matter, that the men might go on with their designs, and an opportunity be taken to convey Paul away, before the time came fixed by them to execute them; for otherwise, should it have been known that their plot was discovered, they would have entered upon new measures.
And he called to him two centurions,.... Who had each of them an hundred soldiers under them:
saying, make ready two hundred soldiers to go to Caesarea; which was formerly called Strato's tower, a sea port town, where Felix the Roman governor now was; it was six hundred furlongs, or seventy five milesF6Joseph. de Bello Jud. l. 1. c. 3. sect. 5. Egesip de Excid. urb. l. 1. c. 7. from Jerusalem: these two hundred soldiers were foot soldiers, as appears by their being distinguished from horsemen in the next clause, and were just the number that the two centurions had the command of; the making of them ready, was their seeing to it, that they were properly clothed, and accoutred with arms and ammunition, and with sufficient provision for their journey:
and horsemen threescore and ten; the Ethiopic version reads, "a hundred"; but without support from any copy: "and spearmen two hundred"; who carried spears in their right hand; the word used signifies such who receive, lay hold on, or hold anything in their right hand: some think it designs such who were employed in the militia, to lay hold on guilty persons, and hold them; the Alexandrian copy reads, δεξιοβολους, "those that cast with the right hand"; and so reads the Syriac version, to which the Arabic agrees, which renders it "darters"; such as carried darts in their hands, and did not shoot out of a bow, but cast darts with their hands: now these being got ready, were ordered to march,
at the third hour of the night; at nine o'clock at night, that they might go out unobserved, and before the petition from the sanhedrim was presented to him.
And provide them beasts,.... Horses or mules; the Syriac version reads in the singular number, "a beast": and one being sufficient for Paul, here may be a change of number; the Arabic and Ethiopic versions leave out these words, but the following clause makes them necessary:
that they may set Paul on; on the beast, or on one of the beasts provided; if more than one were provided, they might be for his companions, to go along with him:
and bring him safe unto Felix the governor; this man, of a servant, was made a freed man by Claudius CaesarF7Aurel. Victor. Epitome Imper. Rom. p. 324. Sueton. Vita Claudii, sect. 29. , and by him appointed in the room of Cumanus governor of JudeaF8Joseph. de Bello Jud. l. 2. c. 12. sect. 8. ; he was the brother of Pallas, who had the chief management of affairs under the emperor; and this Felix married three persons successively, that were of royal families; hence SuetoniusF9 calls him the husband of three queens; one of these was Drusilla, afterwards mentioned in Acts 24:24 who was sister to King Agrippa. Tacitus calls him Antonius FelixF11Hist. 1. 5. which name he had from Antonia the mother of Claudius', whose servant he was; JosephusF12Antiqu. l. 20. c. 6. sect. 1. calls him Claudius Felix, which name he took from the Emperor Claudius, who from so low and mean condition raised him to such honour and dignity; his name Felix signifies "happy": according to TacitusF13Hist. l. 12. & 21. , when Felix was first sent into Judea, the government was divided between him and Cumanus; Felix had Samaria, and Cumanus the other part, which was called the nation of the Galilaeans; but Josephus takes no notice of any such division, he saysF14Antiqu. l. 20. c. 5. sect. 3. & c. 6. sect. 1. De Bello Jud. l. 2. c. 12. sect. 7, 8. , that Cumanus was banished; and after that Felix was sent by Caesar, governor of Judea, of Galilee, Samaria, and Peraea; and so he seems to be governor of the whole country at this time; he was now at Caesarea, and it is plain that Judea was under his government, since Paul, a prisoner at Jerusalem, is sent down unto him; and in this his government he continued during the life of Claudius; and when Nero became emperor, and added four cities to the kingdom of Agrippa, he constituted Felix governor of the rest of JudeaF15De Bello Jud. l. 2. c. 13. sect. 2. ; which character he bore till he thought fit to remove him, and put Festus in his room, of whom mention is made hereafter: after these words the following ones are added, in the Vulgate Latin version, "for he was afraid lest perhaps the Jews should take him by force and kill him, and afterwards he should bear the reproach, as if he had took money"; but they are not to be found in any Greek copies.
And he wrote a letter after this manner. The chief captain wrote a letter to Felix the governor, the form and sum of which were as follow; this letter he sent by one of the centurions to him.
Claudius Lysias, unto the most excellent Governor Felix,.... This is the inscription of the letter, and by it we learn the name of the chief captain, so often spoken of in this and the two preceding chapters, which was Claudius Lysias; the first of these names is a Roman one, and which he might take from the Emperor Claudius, for he was not a Roman born; and the latter seems to be a Greek name, and was his proper name, and, he himself very likely was a Greek, since he purchased his freedom with money; one of this name was Archon of AthensF16Fabrieii Bibliograph. Antiqu. p. 213. ; and another is reckoned by CiceroF17De Claris Orator. vel Brutus, c. 32. , among the famous orators of Greece, and is often cited by HarpocratianF18Lex Decem Orator. ; one of Antiochus's noblemen, and who was of the blood royal, and acted as a general against the Jews, was of this nameF191 Maccab. iii. 32. .
"So he left Lysias, a nobleman, and one of the blood royal, to oversee the affairs of the king from the river Euphrates unto the borders of Egypt:' (1 Maccabees 3:32)
The chief captain calls Felix the governor
the most excellent, which was a title of honour that belonged to him as a governor; the same is given to Theophilus, Luke 1:3 sendeth greeting; or wishes all health and prosperity.
This man was taken by the Jews,.... Meaning Paul, who was presented by the centurions to the governor, and was in his presence when the letter was opened and read, and who was taken by the Jews in the temple, and from thence dragged out and beaten by them:
and should have been killed of them; and would have been killed, had it not been for the chief captain; he was very near being killed by them, he was nigh unto death:
then came I with an army and rescued him; he came with the Roman band, which he had the command of, perhaps a thousand soldiers; for such a number he should have under him by his title; with these he came upon the Jews on a sudden, as they were beating Paul, and took him out of their hands, and saved him:
having understood that he was a Roman; but this he did not know till afterwards, after he had bound him with two chains, and after he had ordered him to be bound with thongs, and examined by scourging; all which he covers and hides from the governor, and suggests that it was his great concern for the Roman name, and for a Roman citizen, which put him upon this enterprise.
And when I would have known the cause,.... Or crime, he was guilty of:
wherefore they accused him: which they charged him with, and for which they beat him almost to death:
I brought him forth into their council; their court of judicature, the great sanhedrim.
Whom I perceived to be accused of questions of their law,.... As about the resurrection of the dead, and a future state, which some in the council denied, and some asserted, which with this heathen man were idle and foolish questions; or about the defiling of the temple, and speaking contemptibly of the law of Moses, the people of the Jews, and the holy place, which was the cry of the populace against him, and were things the captain knew little of:
but to have nothing laid to his charge worthy of death, or of bonds: by the laws of the Romans; and yet he himself had bound him with two chains at the first taking of him, and afterwards ordered him to be bound with thongs, and scourged, of which he says nothing, being convinced of his error, and willing to hide it; however, he bears a full testimony to the innocence of the apostle.
And when it was told me,.... As it was by Paul's sister's son,
how that the Jews laid wait for the man; had formed a conspiracy to take away his life, and laid a scheme in order to it, and at least intended, if they were not actually in ambush, to seize him as he should be brought from the castle to the sanhedrim:
I sent straightway to thee; the prisoner Paul, under a guard of soldiers; this he did directly, as soon as ever he heard of the design of the Jews; and he sent him to Felix, as being governor, to whom the judgment of this affair properly belonged, and who was best qualified for it, at least in the chief captain's account; and who doubtless consulted his own honour and safety, lest he should incur blame and disgrace, should a Roman have been slain through any neglect or want of care in him:
and gave commandment to his accusers also, to say before thee what they had against him; it is reasonable to conclude, that he said nothing of this to them, though he might have determined he would, till after Paul was sent away; otherwise the affair would have been discovered, which he desired might be concealed:
farewell; which is the conclusion of the epistle, and is a wish of health and happiness.
Then the soldiers, as it was commanded them, took Paul,.... Out of the castle, and put him upon a beast, as the chief captain had ordered the centurions, and they had directed the soldiers to do:
and brought him by night to Antipatris: they set out from Jerusalem at the third hour, or about nine o'clock at night, and travelled all night, and by break of day came to Antipatris; a city which lay in the road from Jerusalem to Caesarea: it was built by Herod the great, in the best soil of his kingdom, enriched with rivers and woodsF20Josephus De Bello Jud. l. 1. c. 21. sect 9. ; and was so called by him, in memory of his father Antipater; it before went by the name of Chabar ZabaF21Ib. Antiqu. l. 13. c. 15. sect. 1. & l. 16. c. 5. sect. 2. , or Capharsaba; the Jewish writers place it in the utmost borders of the land of JudeaF23Bartenora in Misn. Gittin, c. 7. sect. 7. ; hence that phrase so often used by them, from Gebath to AntipatrisF24T. Hieros. Taanioth, fol. 69. 2. & Megilia, fol. 70. 1. & T. Bab. Yebamot, fol. 62. 2. & Sanhedrin, fol. 94. 2. Shirhashirim Rabba, fol. 18. 2. & Juchasin, fol. 108. 1. & Jarchi in Eccl. xi. 6. , in like sense as from Dan to Beersheba, these two places being the utmost borders of the land; here it was that Simon the just, with some of the principal inhabitants of Jerusalem, met Alexander the great, who travelled all night, as these soldiers with Paul did, and came to Antipatris at sun risingF25T. Bab. Yoma, fol. 69. 1. . It was forty two miles from Jerusalem. It was in the road from Judea to Galilee, as appears from the following canon of the Jews, concerning divorcesF26Misn. Gittin, c. 7. sect. 7. ;
"if a husband says to his wife, lo, this is thy divorce, if I do not come thirty days hence, and he goes from Judea to Galilee, and comes to Antipatris and returns, it becomes void:'
the way from Jerusalem to Caesarea lay through Nicopolis, Lydda, Antipatris, and Betthar; from Jerusalem to Nicopolis, according to the old Jerusalem ItineraryF1Apud Reland. Palestina Illustrata, l. 2. c. 4. p. 417. , were twenty two miles; from thence to Lydda, ten miles; and from Lydda to Antipatris ten more (which make forty two miles, as before observed); and from Antipatris to Betthar ten miles, and from thence to Caesarea, sixteen more: so that when the apostle was at Antipatris, he had twenty six miles more to go to Caesarea; and hence it appears, that the length of the journey from Jerusalem to Caesarea was sixty eight miles; though JosephusF2De Bello Jud. l. 1. c. 3. sect. 5. makes the distance to be six hundred furlongs, or seventy five miles: and that the way from the one to the other lay through the places before mentioned, may be illustrated from what the same writer says, of some persons travelling from Caesarea to Jerusalem; so he relatesF3Ib. l. 2. c. 12. sect. 5,6. , concerning Quadratus governor of Syria, that from Tyre he came to Caesarea, from Caesarea to Lydda, and from Lydda to Jerusalem; and of Cestius the Roman general, he saysF4Ib. c. 19. sect. 1. , that from Caesarea he came to Antipatris, and from Antipatris to Lydda, and from Lydda to Jerusalem, which clearly seems to be the same road the apostle went; and so JeromF5Epitaph. Paulae, fol. 59. A. , in the account he gives of the journey of Paula, says, that she came to Caesarea, where she saw the house of Cornelius, the cottage of Philip, and the beds of the four virgin prophetesses; and from thence to Antipatris, a little town half pulled down, which Herod called after his father's name; and from thence to Lydda, now Diospolis, famous for the resurrection of Dorcas, and the healing of Aeneas. Antipatris is, by PtolomyF6Geograph. l. 5. c. 16. , placed at the west of Jordan, and is mentioned along with Gaza, Lydda, and Emmaus; some take it to be the same with Capharsalama, mentioned in:
"Nicanor also, when he saw that his counsel was discovered, went out to fight against Judas beside Capharsalama:' (1 Maccabees 7:31)
and others say, it is the same that is since called Assur or Arsuf, a town on the sea coast, which is not likely, since it does not appear that Antipatris was a maritime city. The apostle could not now stay to preach the Gospel in this place, nor do we elsewhere read or hear of a Gospel church state in it, until the "fifth" century; when it appearsF7Vid. Reland. Palestina Ilustrata, l. 3. p. 569,570. there was a church here, and Polychronius was bishop of it, who was present at the council of Chalcedon, held in the year 451; and in the "eighth" century there were many Christians dwelt here, for in the year 744 there were many of them killed by the Arabians.
On the morrow they left the horsemen to go with him,.... That is, the two hundred soldiers, and the two hundred spearmen, who were all on foot, left the seventy horsemen to conduct Paul to Caesarea; for being come to Antipatris, all danger from the Jews was over:
and returned to the castle; the castle Antonia in Jerusalem, from whence they set out.
Who, when they came to Caesarea,.... The seventy horsemen:
and delivered the epistle to the governor; to Felix, governor of Judea, who was now at Caesarea; namely, the letter which Claudius Lysias, the chief captain, sent to him; the form and contents of which are before given:
these presented Paul also before him; concerning whom, and whose affairs, the letter was.
And when the governor, had read the letter,.... Which he doubtless opened and read as soon as he had received it, not knowing what important business might be contained in it, or of what dangerous consequence a neglect of reading it might be; this showed care and diligence in him:
he asked of what province he was; since he perceived by the letter he was a Roman, and that he might know whether he was under his jurisdiction, and whether the hearing of his case belonged to him; and it should seem that it rather belonged to the governor of Syria; but that the crimes he was charged with were committed in Judea, particularly that of profaning the temple.
And when he understood that he was of Cilicia; which was a Roman province, in which Tarsus was, where Paul was born free; Acts 21:39.
I will hear thee, said he,.... The Arabic and Ethiopic versions read, "we will hear", which is a grand courtly way of speaking:
when thine accusers are come; which Lysias, in his letter, informed him that he had ordered them to come; which shows the governor to have some sense of justice and integrity, being desirous to hear both sides before he judged of the affair, though there was so much said in the chief captain's letter in favour of Paul's innocence, and against his enemies.
And he commanded him to be kept in Herod's judgment hall; or palace: this was a place built by Herod the great at Caesarea, of whose magnificent buildings here Josephus gives a large account. For besides the famous haven or port which he made here, he adorned the place with splendid palaces, he built a theatre, and an amphitheatre, and a "forum"F8Joseph. de Bello Jud. l. 1. c. 21. sect. 5, 8. , which was either a market place, or a court of judicature; and if the latter, perhaps the same that is here meant, in a part of which, or in a place adjoining to it, the apostle was put. Here he was kept by a guard of soldiers, but not in close confinement; he had much liberty, and his friends and acquaintance had leave to come to him; see Acts 24:23. We readF9Megillat Esther, fol. 85. 1. of דיטי של קיסרין, which some interpret "the chamber of the judges of Caesarea"; or the place where they sat in judgment, and may be the same that is here meant; though others interpret it a prison; and so it seems was this judgment hall of Herod's.