Acts 22
DODDActs 22:17-29
Paul, proceeding in his defence to the Jews at Jerusalem, is interrupted in his remarkable story by their violence; and when about to be scourged by order of the tribune, is exempted from it on pleading his privilege as a Roman citizen. Acts XXII. 17—29.
Acts XXII. 17.
sect. 1. Acts xxii. 17 PAUL went on to give the Jews, to whom he was addressing himself from the stairs of the castle of Antonia in Jerusalem, an account of some farther circumstances relating to the reason he had to engage in the cause of
Acts XXII. 17. AND it came to pass, that when
Paul tells the Jews of his trance at Jerusalem.
Christianity: And he proceeded, saying, It came to pass, that after I had preached Christ boldly in Damascus and Arabia, when I was returned to Jerusalem, and was praying here in the court of the temple now before your eyes, I was in a kind of trance or ecstasy: And I saw him, even the Lord Jesus Christ himself, and heard him saying to me, Make haste from this dangerous place with all the diligence that may be, and depart quickly from Jerusalem; for they will not receive thy testimony concerning me, but, on the contrary, will rather attempt thy destruction.
And I was so desirous of continuing my labours with my dear countrymen, and so unwilling to give them up as desperate, that I presumed to expostulate with Christ himself on this occasion, and said, Lord, I cannot but hope that my addresses to them will be attended with success; for as Jerusalem has been witness to the zeal with which I once opposed thy gospel, they to whom I would speak cannot but know, that with the utmost eagerness and cruelty I was but a little while ago imprisoning and scourging in the synagogues all them that
a When I was returned to Jerusalem.] Lord Barrington, (Miscell. Sacra. Abstract, p. 19; and Essay iii. p. 11, & seq.) and Dr. Benson, (Vol. II. p. 6, & seq.) suppose this memorable circumstance (which they make Paul’s mission to the idolatrous Gentiles,) to have happened in the second journey he made to Jerusalem, A. D. 44, (which is mentioned by Luke, Acts xi. 30; xii. 25,) and maintain, it was the same ecstasy with that referred to 2 Cor. xii. 2, as having happened fourteen years before the date of that epistle. I rather think the expression intimates, that it was on his first return to Jerusalem that he had this vision in the temple; and what he pleads here, (ver. 19, 20,) as to the probability of their receiving his testimony, suits that circumstance of time much better than the other. His dispute with some Hellenist Jews, who toward the close of his first visit to Jerusalem attempted to kill him, (chap. 9, 29,) engaged the brethren also to hasten his departure; and our Lord’s orders to him at this critical season might determine him to yield to their instances, which perhaps his desire and he of usefulness at eru-
salem might otherwise have opposed. But, when he had been forced in that manner to flee for his life, while the memory of his zeal against Christianity was comparatively fresh in their memory, it does not seem natural to suppose he would have pleaded the probability of their regarding it after an interval of six years more, which, according to the chronology of these ingenious writers, must have been the case.
b I was in a kind of trance or ecstasy.] See note on chap. x. 10, p. 145. Perhaps he might continue standing all the while with an intenseness of countenance, which, if it were observed by any near him, might be imputed to the fixedness of his devotion, or, if he fell down, it might be looked upon as an epileptic fit. All that he saw and heard was (to be sure) only a miraculous impression on his own nerves, not to be perceived by any other persons.
c Scourging in the synagogues.] It is strange, that Beza (on Mat. x 17,) should think this so incredible, as to suspect the reading is corrupted, when the same phrase occurs a ain, Mat. xxiii. 34 as well as
He was ordered away, to go and preach to the
belived in thee, whenever I could get them into mine hands : And that when the blood of Stephen, thy faithful and courageous martyr, was unjustly and barbarously shed, almost on this very spot of ground, I also was standing by, and consenting to his slaughter, and was so officious on the occasion, that I even kept the garments of those that slew him : (Chap. vii. 58.) I may expect therefore, that a testimony from me will be heard with some peculiar regard, when they see that the evidences of thy gospel were strong enough to conquer such inveterate prejudices, and such furious rage against it.
But the Lord overruled my plea by a renewal of his charge, and he said to me, Reason no farther on this subject, but go thy way immediately, according to my directions ; for, behold, I will send thee far off to the Gentiles, and thou shalt preach the gospel, and publish the glad tidings of salvation with much greater encouragement and success among them.
And they heard him with quietness and attention to this word, and [then] were so enraged, as soon as he began to speak of a mission to the Gentiles, and this too in such a light, as if the Jews were in a manner given up and rejected, that they were no longer able to bear it ; but lifted up their voice in a most outrageous cry, saying, Away with this blasphemous fellow from the earth, for it is not fit that he should live any longer upon it ; since he hath proved himself such a traitor to God and his chosen people, that he would presume, even by his own confession, to prefer the Gentiles to us, as if they were more interested than we in the blessings of the Messiah’s kingdom. And while they said this they affected to break out into all the forms of lamentation, as well as expressions of rage, as if such a degree of impiety had never been heard of before.
in the passage before us ; nor is there any need we should suppose, that synagogues must signify not places of religious but civil assemblies, when, besides what Vitringa has alleged in confirmation of the use of such a practice from the Jewish writers, (Synag. Vet. lib. iii. Part I. cap. 11.) Epiphanius directly mentions a fact of this kind, contra Heres. tom. ii. lib. 1.
p. 135,) and it appears, from what Eusebius has cited from a writer against the Montanists, to have been no uncommon case. (Eccles. Hist. lib. v. cap. 16, p. 230.) The custom has since been confirmed and illustrated in the celebrated instance of Acosta. (Limborch Collat. cu Jud. p. 349, 350.) Compare note on Mat. x. 17, Vol. 1. p. 413.
The tribune orders him to examined by scourging:
And as they ried out, and cast ff their clothes, and rew dust into the
And as they were crying out in this furious manner, and were rending their garments in token of indignation and horror at this pretended blasphemy, and casting dust into the air, that it might fall down on their heads, and so they might appear more completely in the habit of mourners for the dishonour done to
God and his people; The tribune, not knowing the particulars of what had passed, but perceiving by the effect, that Paul had exasperated rather than appeased them by the apology he had been permitted to make, commanded that he should be brought into the castle; and as no witnesses regularly appeared to give information against him, he ordered that he should be put to the question by scourging him in the severest manner; that so he might know from his own confession, since he could learn it no other way, for what cause they raised such an outcry against him.
And as they were binding him with thongs for this purpose, Paul said to the centurion who stood by to command the guard upon this occasion, Is it indeed lawful for you to scourge a man who is a Roman citizen, and this too while he is uncondemned? Consider before you do this how you will answer for the violation of my privilege, of which at a proper time you must expect hereafter to hear. And the centurion hearing [this] presently went and told the tribune, saying, Consider what you are about to do, or you may be entangled in a difficulty of which you seem not to be aware; for this man says, he is a Roman, and consequently protected by the privileges of a free citizen from such usage as is preparing for him. And upon this the tribune, who was alarmed at this report, came and said to him, Tell me truly, as knowing how unsafe it will be to trifle with me by offering a plea of this nature, if it cannot be supported; art thou indeed a Roman citizen, as I am told thou hast asserted? And he said, Yes, I most assuredly am; and I am capable of producing proper evidence of it, if it be insisted upon, in
d Be put to the question by scourging.] chap. x. § 1, 2, Vol. I. p. 496-498, and That the Romans used this method is Mr Biscoe, chap. ix § 8, p. 355, 356. proved by several learned writers, particularly by Dr. Lardner, Credib. Book I. To scourge a man who is a Roman.] Se on this head note on Acts xvi 37, p. 245
Paul escapes, by pleading he is a omat
due time and place. And the tribune answered, I am surprised to hear this, considering the appearance thou now makest; for I, who (as thou seest) am a person of high rank in the army, obtained this freedom with a considerable sum of money, which I can hardly suppose thou shouldst have been able to pay, unless there has been some extraordinary change in thy circumstances. And Paul replied, but I was under no necessity of making any purchase at all of this kind, for I was free born, my father having been entitled to that honour and privilege before me.
They therefore who were about to have put him to the question, immediately departed from him: And the tribune was glad to compound the matter so; for he was much afraid when he knew that he was indeed a Roman, and was greatly concerned because he had bound him, in order to his being scourged; which was a breach of privilege, for which he might have been accused by Paul to his superiors. He contented himself therefore with confining him a little while, till he could bring him before the Jewish council; fearing lest if he had dismissed him immediately the Jews would be incensed against him, and he might thus have been in danger of something much worse from Paul’s enraged and tumultuous enemies.
IMPROVEMENT.
verse 17, 18 We learn from this scripture, as well as from many other passages, that our Lord Jesus Christ, though invisible, is present while the proclamation of his gospel is made, and is ever attentive to the temper with which it is received. Justly therefore doth he resent the injury that is done him, when these messages of life and peace are neglected: Justly doth he often in the course
I was free born.] I cannot think with Mr. Cradock, Tillemont, and some other critics, that this was the consequence of his being a native of Tarsus. Dr. Lardner has, I think, produced unanswerable arguments against admitting that city to have been a colony, or what the Romans called municipium, that is, a place where all the natives were free of Rome by birth. I therefore think it much more probable, that Paul’s father, or some other of his ancestors, might have been rewarded with the freedom of the city for his fidelity and bravery in some military service, as an auxiliary to the Romans, as Josephus says, that several Jews were. (Antiq. lib. xiv. cap. 10, [al. 17,] § 13, & seq.) See Dr. Lardner, Credib. Book I. chap. 10, § 6, Vol. 1. p. 50—513. He observes in the next section not only that the freedom of the city might be bought, but that some of Claudius’ favourites and creatures at last sunk the price scandalously low.
Reflections on the disregard shewn to the gospel.
of his providence, remove those ordinances which men have ungratefully slighted, and call away the faithful ministers who have stretched out their hands all the day long to a disobedient and gainsaying people. (Rom. x. 21.)
It is not an easy thing for a servant of Christ, who is deeply impressed with divine truths himself, to imagine to what a degree men are capable of hardening their hearts against them. They are ready sometimes to think with Paul, Surely it must be impossible for any to resist such arguments, and such addresses. But experience makes them wiser, and shews, that though they smite the rock again and again, it is in vain, till divine grace melt it into streams of water.
Blessed be God, that when his gospel is removed from one place it is sent to another; nor shall it ever be totally rooted out of the world, while seedtime and harvest, summer and winter, continue their revolutions. Adored be that grace which sent Paul and the other apostles to speak unto the Gentiles that they might be saved! The life of our souls was in that commission, and all our eternal hopes, take their rise from it. But what cruel malignity did these Jews express, whom all the wonders of this astonishing story could not convince, nor all the eloquence of it persuade! On the contrary, for no crime but that of being made the ambassador of divine mercy, and the instrument of deliverance to thousands of perishing sinners, they raise a cry against the ambassador of God, as if he were the most impious of blasphemers, and would have hurried him from the face of the earth as unfit to live upon it: How much less were they fit to continue here. But thus forbidding the apostles to speak to the Gentiles, (as he himself observes,) they filled up the measure of their iniquities; so that after the abused mercy of God had waited a little longer, his deserved wrath came upon them to the uttermost. (1 Thess. ii. 16.)
Most unrighteous was it in the Roman officer, on this popular clamour, to attempt putting this best of men to the torture: Most reasonable was Paul’s plea, as a Roman citizen to decline that suffering. It is a prudence worthy of being imitated by the bravest of men, not to throw themselves into unnecessary difficulties. Nor are we under any obligation as Christians to give up our civil privileges, which we are to esteem as the gifts of God, to every insolent and turbulent invader: In a thousand circumstances, gratitude to God, and duty to men, will oblige us to insist upon them; and a generous concern for those that are to come after us, should engage us to labour and strive that we may transmit them improved, rather than impaired, to posterity as yet unborn.
VOL. 3.
Paul brought before the Sanhedrim, asserts his
Acts 22:30
Paul being brought before the Sanhedrim, after justly smitten by the command of the high priest’s pension in the council, on which his sentence: conspiracy being formed against his life, he in, of it. Acts XXII. 30. XXIII. 1—22.
Acts XXII. 30.
WHEN the Roman officer had rescued Paul from the people, in the manner already described, he lodged him in the castle that night; and on the morrow, desiring to know clearly and certainly of what he was accused by the Jews, which he could not make out from what had already passed, as he did not understand the Hebrew language, in which Paul had made his apology to them, he loosed him from his bonds in which he had laid him a close prisoner, and commanded the chief priests and all the other members of their Sanhedrim to come together and to hold a court: And bringing Paul down from the castle, he set him before them, that he might be examined and tried according to the laws and usages of his own country; that so the most seditious of the Jews might have no reason to complain of the manner in which they were treated.
And Paul looking attentively on the Sanhedrim, as he stood before it, that he might observe whether he could recollect the faces of any whom he had formerly known in that court, said, Men and brethren, though I am brought before you as a malefactor, to be examined and judged by you, I have the secret pleasure of being conscious to myself, that none can justly advance any charge against me; but whatsoever be objected to me, I appeal unto the searcher of all hearts, that I have even to this day, though it is long since I have declared myself a Christian, conversed before God in all good conscience,² and lived in the
² I have even to this day conversed before God in all good conscience.] Paul could not intend by this to intimate, that he thought himself free from guilt while persecuting the Christians, since he so ex reessel declares the contrary elsewhere. (See 1 Tim. i. 13; 1 Cor. xv. 9; Gal. i. 13.) He was only examined with respect to his conduct as a Christian, and therefore it would not have been pertinent here to have referred
as the high priest orders him to be smitten. faithful discharge of my duty to him, and to my fellow creatures. But Ananias the high priest, who knowing in his own heart his inveterate enmity to Paul, and the steps he had openly taken for his destruction, thought himself insulted by such a solemn declaration of his innocence, commanded those that stood by him at the bar to smite him on the mouth, for what he represented as so insolent an assertion; which was accordingly done. Then Paul, animated on a sudden by the secret impulse of a prophetic spirit, which bore him, as it were, for that moment beyond himself, said to him, God is about to smite thee in a very awful manner, O thou whited wall! thou false painted hypocrite! For sittest thou on the tribunal of justice, pretending to judge me according to the law of God, and yet in a presumptuous violation of the law commandest me to be smitten, though convicted of no crime and guilty to his conduct while a persecuting Jew, though it were indeed true, that he did not then act against his conscience, how criminal soever he was in suffering it to continue misinformed. The plain sense of this passage is, that his conscience, when examined as in the sight of God, with respect to what they alleged against him, did not charge him with any known and deliberate contradictions to its dictates; and so it was in effect, a solemn and very pertinent appeal to the searcher of all hearts, that he had not devoted himself to the service of the gospel, in which he was now engaged, from any mean and dishonourable principle, but was fully convinced of the truth of it, and therefore prepared to abide all extremities in its defence. Well might there be in such a case a natural sally of joy, arising in an upright heart from a consciousness of its own integrity, amidst such violent calumnies as were now advanced against him. Ananias the high priest.] Dr. Benson, (Hist. Vol. II p. 221.) Mr. Biscoe, (Boyle’s Lect. chap. iii. § 8, p. 70-76.) and several others, have justly observed from Josephus, (Antiq. lib. xx. cap. 5, [al. 3,] § 2, 3; Cap. 6, [al. 5,] § 2,) that this was Ananias, the son of Nebedæus, who by his station was head of the Sanhedrim. He had formerly been sent prisoner to Rome, to give an account to Claudius Cæsar of his behaviour, in the quarrel which happened between the Jews and Samaritans during the government of Cumanus in Judea, but was acquitted, probably by the intercession of Agrippa the younger. The difficulties which have been urged from Josephus, against his being high priest now, are answered by Mr Biscoe in a very learned and judicious manner. God is about to smite thee, O thou whit wall! Alluding to the beautiful outside of some walls, which are full of dirt and rubbish within. The account Josephus gives of the character and fate of this wretch abundantly illustrates this speech of Paul. He might well be called a white wall, not only as he committed this indecency while gravely sitting in a sacred character on the tribunal of justice, but also as, at the same time that he carried it very plausibly towards the citizens, and stood high in their favour, he most impiously and cruelly defrauded the inferior priests of the subsistence which the divine law assigned them, so that some of them even perished for want, (Joseph. Antiq. lib. xx. cap. 9, [al. 8,] § 2.) And God did remarkably smite him, as, after his own house had been reduced to ashes in a tumult begun by his own son, he was besieged and taken in the royal palace, where, having in vain attempted to hide himself in an old aqueduct, he was dragged out and slain; (Joseph Bell. Jud. lib. ii. cap. 17, [al. 18,] § 2, 6, 9;) an event, which happened about five years after this, in the very beginning of the Jewish war. In violation of the law commandest me to be smitten. God in his law forhad
Paul rebukes him for it, and then makes his
of no indecent behaviour? The supreme Judge will not suffer thee finally to escape, but will ere long animadvert upon thee in righteous vengeance for this violence.
But they that stood by were greatly offended, and said, Dost thou, who pretendest to so much religion, presume impiously to revile the high priest of God, the most sacred person in our nation, and consequently in the whole world?
And upon this, Paul, unwilling to enter upon a question so difficult to be cleared up, as the divine original of that impulse on his mind, by which he found himself inclined to utter those remarkable words, only touched upon a circumstance attending it, which was of a more ambiguous nature, and said, Indeed, brethren, in the sudden transport of my mind, I was not aware that it was the high priest, otherwise I should have been cautious how I had taken such a liberty; for I know that it is written in the word of God, (Exod. xxii. 28,) which I desire at all times, and under the greatest provocations, to make my rule, “Thou shalt not speak evil of the ruler of thy people;” and I should be sorry that any should take encouragement from what I then said, to fail in paying due respect to magistrates, whatever their personal character may be.
violence in judgment (Lev. xix. 15.) Yet we find repeated insults of this very kind, indecent as they always are, offered to the prophets, (1 Kings xxii. 24; Jer. xx. 2,) and even to Christ himself. (John xviii. 22.)
I was not aware that it was the high priest. This is a natural rendering of the words un non o’lisse nequeux, which cannot fairly be translated, I do not acknowledge him to be the high priest; nor can it be imagined, that Paul would enter on so curious and so dangerous a question, as the justice of his accession to that office. Some have thought, he did not know him personally; but his habit and place in the Sanhedrim, might distinguish him: or if we were to suppose with Rivetus, that Paul, hearing the voice while looking another way, did not know from whence it came, the
solution is utterly insufficient: for Paul’s answer plainly shews, he knew the person speaking whoever he were, to be a judge. It seems therefore much more convenient to follow the explication of this matter given in the paraphrase, which will easily reconcile all that passed, with Christ’s promise of being with his apostles, when appearing before councils: (Mat. x. 19; Mar. xiii. 11.) for according to us, Paul by inspiration uttered a true prediction, and the alleged a true fact to prevent any ill use of the circumstance in which it was spoken; only waving something, which he might justly have urged in his own vindication, and from which he had an undoubted right to recede, if he thought fit. In the mean time, the candour both of the historian and of the apostle is well worthy our remark.
harisees and Sadducees are divided about him.
But Paul perceiving, as he looked about him, that the one part of the court were Sadducees, and the other Pharisees, cried out in the Sanhedrim, Men and brethren, I was by my education, and still am in my judgment, a Pharisee, as I was also the son of a Pharisee; nor is there any one more zealous for the great fundamental doctrine of that celebrated sect: And I am well satisfied, that if the whole secret of my prosecution were fairly and thoroughly laid open from its first principles, it would be found that it is for the hope I have of a future state, and the zeal with which I teach the resurrection of the dead, that I am now brought into judgment; nor would some of my greatest enemies have expressed such indignation against me, had not the whole tenor of my public teaching so evidently tended to confirm a doctrine against which they are so violently prejudiced.
And on his speaking this, the council fell to disputing, and there was presently a contention on this head between the Pharisees and the Sadducees, several persons of each sect appearing warm in the debate: And the multitude was greatly divided: For it is well known that the Sadducees say, there is no resurrection, neither angel, nor separate spirit; but the Pharisees not only confess both, but contend earnestly for the certainty of the resurrection, and the real existence of angels and other spirits.
And upon this there was a great clamour in the assembly; and the scribes [who were] on the side of the Pharisees arose and contended, saying, We find no evil in this man, and can perceive no reason for his being condemned or detained; but if a spirit or an angel hath spoken to him, in the manner he represents, let us acquiesce, and wait the event; and as Gamaliel formerly expressed it among us, in an argu-
¹ Part were Sadducees.] Josephus assures us, that many of this sect were in places of high dignity among the Jews. See Joseph. Antq. lib xiii. cap. 10, [al. 18,] § 6; & lib. xviii cap. 1, [al. 2,] § 4.
² For the hope and resurrection of the dead, &c.] Orobio charges this upon Paul, as an artful manner of declining persecution, unworthy the character of an upright and
generous man. (Limborch. Collat. cum Jud. p. 134, 165.) But there is no just reason for the charge, since this was a part, though not the whole of the truth; as the chief thing, which enraged the Sadducees against Christianity, was the demonstration which it gave to the doctrine of a resurrection, which they so eagerly opposed. See Acts iv. 2, with the paraphrase, p. 43, and cha. v. 17, p. 61.
A tumult arising, the tribune takes him an
ment which then was judged by the Sanhedrim worthy of its regard, let us not fight against God, which must end in our ruin.ᵇ (Compare Acts v. 39.)
And as a great disturbance arose, some of them urging that he should be set at liberty, while others eagerly insisted on his condemnation, the tribune was informed of their disorderly proceedings: and fearing lest amidst the tumult Paul should be torn in pieces by them, he commanded a party of the Roman soldiers to go down, and take him by force from the midst of them, and so to bring him up again into the castle of Antonia, from whence he had been led.
And after they had lodged him there, it came to pass, that in the following night the Lord Jesus Christ appeared to Paul in a vision, and standing by him said,¹ Be of good courage, Paul; for as thou hast testified the things concerning me at Jerusalem, and all the malice of the Jews has not prevented thee from faithfully discharging thy commission, so thou must also bear thy testimony to me and my doctrine at Rome; and notwithstanding all the difficulties thou hast now before thee, I will support thee to go through the trial, and turn it abundantly to mine own glory, and to thy consolation.
2 And when it was day, some of the bigotted Jews, who were exceedingly provoked that Paul had thus been rescued from the council, resolved that they would be the means of his destruction, and entering into a conspiracy, bound themselves with a solemn curse, saying, That they would neither eat nor drink till they had killed Paul. And though it was so black and horrid a design, yet they were more than forty of them who had made this rash and bar-
ᵇ Let us not fight against God.] When they mentioned it as a supposable case, that an angel might have spoken to him, they might probably allude to the many visions and revelations, which Paul had professed to have received in his late speech to the people, as Dr. Benson observes, Hist. Vol. II. p. 224. The reader will perceive here a remarkable resemblance to the speech of Gamaliel, referred to in the paraphrase; but it appears from Dr. Prideaux, (Connect. Vol. II. p. 529,) that this happened after the death of that celebrated rabbi.
¹ The Lord standing by him said, &c.] This plainly shews, that our Lord approved the part Paul had acted before the Sanhedrim, though some have censured it, without understanding or considering the circumstances of it. The pious as well as learned professor Witsius well observes, that it must be a greater consolation to so faithful a soldier of Christ as Paul was, having been thus approved and encouraged by his general to be led on to farther combats, than to immediately dismissed. And such a temper he expresses, Phil. i. 20—26.
ws form a conspiracy against his life.
barous agreement. And having fixed upon a scheme for putting it in execution, they came without reserve to the chief priests, and to those of the elders whom they knew to be his enemies, and said, We are so transported with zeal at the outrage that has been done to our sacred law, that we have one and all bound ourselves by a solemn anathema, not to taste any thing of food till we have slain this Paul; whom we look upon as so notorious an enemy to God and his country, that if the course of public justice against him be obstructed, it will no doubt be a meritorious action, which you will certainly approve, as what must be pleasing to God himself, to take him off by such a method as this: Now therefore do you, with the other members of the Sanhedrim, signify it as your request to the tribune, that he would bring him down from the castle to you tomorrow, as if you would more accurately examine and discuss what relates to him; and we are ready at all adventures, even at the hazard of our lives, to kill him before he can come near you: And we will manage the attack in such a manner, that you shall not appear at all concerned in it, nor have any alarm about the matter, till you hear that he is actually dead.
But how privately soever this matter was conducted, the providence of God so ordered it, for the deliverance of his faithful servant from this inhuman and bloody conspiracy, that Paul’s sister’s son, hearing of the ambush, came, and entering into the castle of Antonia, where (as we observed before) he now lay confined, told Paul the whole story. And Paul calling
We have bound ourselves by a solemn anathema.] This seems a proper rendering of the very emphatical form in the original, Αναλυματι αναλυματιαμιν ιαυις. Such execrable vows as these were not unusual with the Jews, who challenged to themselves a right of punishing those, without any legal process, whom they considered as transgressors of the law, and in some cases thought, that they were justified in killing them. Josephus mentions a case, not much unlike to this, of some that bound themselves with an oath to kill Herod, in which they gloried as a laudable intention, because he had violated the ancient customs of their nation. (Anti lib. xv. cap.
8, [al. 11,] § 3, 4.) It is no wonder therefore, that these Jews should make no scruple of acquainting the chief priests and elders with their conspiracy against the life of Paul, who were so far from blaming them for it, that not long after they renewed the same design themselves. (Acts xxv. 2, 3.) See Dr. Lardner’s Credib. Book I. chap 9. § 9, Vol I. p 474-483, and Mr. Biscoe at Boyle’s Lect. chap vii. § 5, p. 278-281. Dr Lightfoot has shewn from the Talmud, (Hor. Hebr. in loc.) that, if they were prevented from accomplishing such vows as these, it was an easy matter to obtain an absolution from the rabbies.
The tribune is informed of their des
one of the centurions to him,¹ who commanded part of the cohort under the tribune, presented his kinsman to him, and said, I desire thou wouldest conduct this young man to the tribune, for he hath something of importance to tell him. He therefore took and led him to the tribune, and having introduced him, said, Paul the prisoner calling me to him, desired that I would bring this young man to thee, who has something of considerable importance to tell thee, though what it is I do not at all know. And the tribune in a very obliging and condescending manner taking him by the hand, and leading him into a retired place, where none might overhear them,² inquired [of him] saying, What is it that thou hast to tell me? speak freely, for I shall give thee an attentive hearing. And he said to the tribune, I have received certain intelligence, that the Jews have agreed together to ask thee, that thou wouldst bring down Paul tomorrow to the Sanhedrim, as if they would inquire something more accurately concerning him: But if thou hast any regard for the life of so innocent and worthy a man, do not be prevailed upon by them to order him to be so brought down; for there are more than forty of them lie in an ambush for him, who have obliged themselves by a curse neither to eat nor drink till they have killed him; and they are now ready, with their weapons as it were in their hands, to execute this their murderous purpose, waiting only an order from thee to bring him by the place where they are posting themselves, in expectation it will prove the signal for his death.
The tribune therefore hearing this dismissed the young man, with a charge, saying, [Be sure thou] tell no man that thou hast discovered these things to me, and depend upon it that I will bear in mind what thou hast told me, and do what is proper upon the occasion. And accordingly he took immediate measures for Paul’s security from this intended assassination, of which a particular account will hereafter be given.
¹ Paul calling one of the centurions to him.] Though Paul had an express promise from Christ for his security, (ver. 11,) yet he did not neglect any proper means of safety. Compare Acts xxvii. 24, 25, 31.
² Taking him by the hand, &c.] It is observable, that Lysias seems to have conducted this whole affair, like a man of great integrity and prudence.
Reflections on Paul’s behaviour before the Sanhedrim.
IMPROVEMENT.
NEXT to the history of the great Captain of our salvation, as recorded by the holy evangelists, none of the Christian heroes of whom we read makes a brighter figure than Paul; nor is there any who seems a spectacle more worthy the view of angels, or of God himself: Nobly supported in the midst of persecutions and indignities, by the testimony of his conscience as to the integrity with which he had walked before God, and therefore assured of the divine aid, he appears superior to all human injuries. Most unrighteously did the high priest command that mouth to be smitten, which had spoken the words of truth and soberness: Most justly did God verify the prediction of his faithful, though despised servant, and smite that whited wall with speedy destruction which had stood in such a haughty opposition to his gospel.
Paul might have urged a great deal in defence of what he had said, and yet he chose prudently to decline that defence; and seems much more solicitous to prevent the abuse of what might appear dubious, than to assert his own cause to the utmost that it would bear. Thus should we sometimes be ready, as the Psalmist beautifully expresses it, to restore what we took not away; (Psal. lxix. 4;) and for the peace of society, and the edification of others, should be content to wave apologies which we might justly offer. Let us learn particularly to revere that authority with which God hath clothed magistrates; and be very cautious how we speak evil of the rulers of our people: Let the ministers of the gospel especially be cautious of it, lest the ministry be upon that account blamed, and their own character exposed, as if they were trumpeters of sedition, rather than ambassadors of the Prince of peace.
Our Lord had given it in charge to his apostles that they should be wise as serpents, and harmless as doves; (Matth. x. 16;) both these characters are joined in Paul’s behaviour on this important occasion: It was no dishonest artifice to divide the council, and to engage the favour of the Pharisees, by reminding them of what, if they considered the circumstances of the case, must needs appear to them to be the truth; that it was his zeal for the doctrine of the resurrection that brought upon him a great deal of that opposition which he was then encountering, and that the most convincing evidence of that doctrine depended on the facts which, as an apostle of Jesus, he publicly maintained. And it had been most happy for the Pharisees had they always borne in their own minds the caution they now gave the Sadducees, to take heed of fighting against God. May none of us provoke the Lord to jealousy, as if we were stronger than he; which we shall certainly do by rejecting the tidings he hath sent us by his apostles, and the life and immortality which he promises in his gospel.
VOL. 3.
The tribune sends away Paul under a guard by night,
li. Graciously did Providence provide for the rescue and deliverance of Paul from the tumult then excited, and the conspiracy afterwards formed: Who would not lament to see a design of murder avowed with impunity before the chief magistrates of the Jewish nation, and approved by them under a pretence of religious zeal, while it was consecrated to God by the solemnity of a vow? The time was indeed come, when they that killed the servants of Christ thought they did God good service; (John xvi. 2;) as if no libation or offering could have been so pleasing to him as the blood of his saints: But names alter not the nature of things; God regarded their councils with righteous abhorrence, and he laughed them to scorn. In vain did they form and approve a conspiracy which heaven had determined to defeat; their lying in wait was, we know not how, discovered to a youth, and by means of that youth, who might perhaps have seemed beneath their notice, God as effectually preserved Paul, as if he had sent an angel from heaven to deliver him, and turned the cabals of these bigots that thirsted for his blood into perplexity and shame. So, Lord do thou continue to carry the counsel of the froward along, (Job v. 13,) and save from the hand of violence and fraud all who commit themselves unto thee in well doing, and humbly confide in thy wisdom and goodness.