Acts 23

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 30 2 8 0 0 23. In Jerusalem and Caesarea, part 3) 23:1 35) ) ) Outline (continued)) 23:1 5 c. Appearance ) 23:6 8 d. Assembly ) 23:9 11 e. Rescue ) 23:12 22 5. Paul s Protection ) 23:12 15 a.

The Plot ) 23:16 22 b. Discovery ) 23:23 26:32 B. At Caesarea ) 23:23 35 1. Paul s Transfer ) 23:23 24 a. Order ) 23:25 30 b. Letter ) 23:31 35 c.

Arrival ) ) ) ) c. Appearance) 23:1 5) 23 1 Paul looked intently at the Sanhedrin and said, Men and brothers, I have lived my life with a perfectly clear conscience before God to this day. 2 The high priest Ananias commanded those standing beside him to strike Paul on the mouth. 3 Then Paul said to him, God is about to strike you, you whitewashed wall. You sit judging me according to the law, but by ordering me to be struck you yourself break the law. 4 Those who were standing nearby asked Paul, Do you dare to insult the high priest of God? 5 Paul answered, I did not know, brothers, that he is the high priest, because it is written: Do not speak evil about the ruler of your people. ) ) Paul stood in the exact place where Stephen had stood more than twenty years earlier. Although Paul had stated that he was ready to die for Jesus in Jerusalem (21:13), he also knew that the Roman commander was responsible for his safe conduct. As a Roman citizen, Paul always had the right to request trial in a Roman court.) Because Paul is thoroughly acquainted with the organization of the Sanhedrin, he realizes that his appearance before this court only exacerbates the situation. He understands that the leaders of the Sanhedrin gladly complied with the commander s request to summon the members of the court.

And he knows their refusal to present the truth of the matter and their intent to accuse him as a disturber of the peace. If this accusation is leveled against him before the Roman commander, the result will be detrimental to Paul s physical well-being.) Three inferences arise from the context. First, for the benefit of the Roman commander, Paul addressed the members of the court in Greek. This is in stark contrast to the previous day, when Paul sought to build rapport with the Jewish people by speaking to them in Aramaic (21:40; 22:2). Next, because of Paul s theological training in Jerusalem and his close association with the Sanhedrin (22:5), he was able to take control of the situation in the court and to turn the proceedings to his advantage. Last, many members of the Sanhedrin had listened to Paul s speech on the preceding day and thus did not need detailed information about Paul s life and ministry.) 1.

Paul looked intently at the Sanhedrin and said, Men and brothers, I have lived my life with a perfectly clear conscience before God to this day. ) a. Paul looked intently at the Sanhedrin. We assume that customary opening remarks were made by the presiding officer, namely, Ananias the high priest, and that the commander asked the court to furnish information that would help him understand the theological differences between the Jews and Paul. Paul then received permission to speak.) Luke, who may have been a bystander at the session, records that Paul took his time and looked intently at the members of the court. The membership of the Sanhedrin had changed considerably since the time Paul had been commissioned to persecute the Christians in Jerusalem and Damascus. But Paul no doubt wanted to see whether he could recognize anyone.) b.

Men and brothers. When Paul begins to speak, he does not repeat his earlier address, Men, brothers and fathers (22:1), but says only, Men and brothers. He seems to continue the speech he gave the previous day, because in his opening statement he fails to set forth his case. He continues at the point where he was interrupted in his earlier speech and states: I have lived my life with a perfectly clear conscience before God to this day. This one sentence is filled with meaning.) 1 1 2 8 0 “tw://bible.?id=55.4.7|AUTODETECT|” c. I have lived my life. Paul is not saying that his death is imminent 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 0 ). Rather, he means that his life is spent in harmony with religious principles. He has consciously tried to live a life of faith in God.��1��) 1 1 2 8 0 “tw://bible.?id=47.1.12|AUTODETECT|” d. [I have] a perfectly clear conscience. This is a claim Paul makes consistently both in his defense before Governor Felix and in his epistles. In the presence of Felix, the high priest Ananias, and others he says, I always do my best to maintain a blameless conscience before God and men (24:16). And in his epistles he also speaks of a clear conscience: The testimony of our conscience is this: that in holiness and sincerity & we have conducted ourselves in the world 7 1 -1 9 0 “tw://bible.?id=47.1.12|AUTODETECT|” II Cor. 1:12) 1 1 -1 9 0 “tw://bible.?id=54.3.9|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=54.3.9|AUTODETECT|” I Tim. 3:9) 1 1 -1 9 0 “tw://bible.?id=60.3.16|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=60.3.16|AUTODETECT|” I Peter 3:16) 1 1 -1 9 0 “tw://bible.?id=60.3.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.3.21|AUTODETECT|” 21) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 e. Before God to this day. What is the meaning in context of the word conscience? We first look at the two qualifiers, which I have translated perfectly and clear. That is, Paul s conscience not only affected every aspect of his life but also was good. (In English idiom we speak of a clear conscience.) Before God, Paul could openly say that he had lived a moral and religious life. Sins committed before his conversion, including those of persecuting the Christians, Paul readily confessed.

But in respect to the charges brought against him by the Jews, he considered himself blameless. He knew that he lived as a Jew who was faithful to his God and obeyed God s law to that very day.��2��) 2. The high priest Ananias commanded those standing beside him to strike Paul on the mouth.) The high priest rudely interrupted Paul s speech. On the basis of one remark, the high priest instructed the people standing next to Paul to strike [him] on the mouth. To Ananias, Paul was a perverter of the Jewish religion who ought to be humiliated and condemned. His intense dislike for Paul became evident some days later when he personally traveled sixty-five miles from Jerusalem to Caesarea to bring charges against Paul before Governor Felix (24:1).) From Josephus we learn that Ananias, son of Nedebaeus, was appointed high priest by Herod, king of Chalcis (a.d. 44 48), presumably a decade before this incident.

He served as high priest from a.d. 47 to 59.��3�� Ananias, known for being vicious and violent, was both influential and wealthy, but his rapacity made him unpopular with the people. King Agrippa deposed him in a.d. 59; assassins murdered him in September a.d. 66, during the Jewish uprising.��4��) 1 1 2 8 0 “tw://bible.*?id=43.18.22-43.18.23|AUTODETECT|”

The command to smite Paul on the mouth has a parallel in ) 7 1 -1 9 0 “tw://bible.*?id=43.18.22-43.18.23|AUTODETECT|”

John 18:22 23) 1 1 -1 9 0 0

Jesus, answering a question from the high priest Caiaphas, was struck in the face by one of the officials. Whether Ananias wanted Paul to be more respectful to the Sanhedrin or whether the slap served as a signal to Paul that he was put in his place is not clear.��5�� What is plain is that the high priest disrupted proper courtroom procedure when he instructed the bystanders to discipline Paul for making an opening statement. By departing from the normal procedure, he unwittingly created confusion he was unable to remove.) 1 1 2 8 0 0

3. Then Paul said to him, God is about to strike you, you whitewashed wall. You sit judging me according to the law, but by ordering me to be struck you yourself break the law. ) 1 1 2 8 0 “tw://bible.?id=43.18.23|AUTODETECT|” The slap in his face made Paul neither respectful nor silent. He immediately reacted. Jesus also reacted when an official hit him in the face, but he merely inquired whether he had said anything wrong and asked the official who struck him why he had done this 7 1 -1 9 0 “tw://bible.?id=43.18.23|AUTODETECT|” John 18:23) 1 1 -1 9 0 0 ). By contrast, Paul failed to follow his master s example. Paul asked God to strike the high priest; his request was actually a curse pronounced on Ananias.��6�� (Incidentally, Paul spoke prophetically, because the curse he pronounced was fulfilled some years later when Ananias died at the hands of assassins.)) 1 1 2 8 0 “tw://bible.?id=26.13.10-26.13.12|AUTODETECT|” Moreover, Paul described Ananias with an insulting epithet: you white-washed wall. In other words, Ananias was like a tottering wall which had an external coat of whitewash but an internal structure that lacked mortar to hold the stones together. If torrential rains lashed against it and the wind blew, that wall would tumble 7 1 -1 9 0 “tw://bible.?id=26.13.10-26.13.12|AUTODETECT|” Ezek. 13:10 12) 1 1 -1 9 0 “tw://bible.?id=40.23.27|AUTODETECT|” ). Another comparison is that of a tomb whose whitewashed exterior hides the bones of the dead 7 1 -1 9 0 “tw://bible.?id=40.23.27|AUTODETECT|” Matt. 23:27) 1 1 -1 9 0 0 ). No doubt Paul s intent was to portray the character of Ananias; therefore, he resorted to a term of general abuse. ��7��) 1 1 2 8 0 “tw://bible.?id=3.19.15|AUTODETECT|” You sit judging me according to the law, but by ordering me to be struck you yourself break the law. Paul, trained as an expert in the Mosaic law, put a legal question before Ananias. On the basis of the law, the high priest had no right to order that Paul be struck. If Ananias had admitted that he had broken the law 7 1 -1 9 0 “tw://bible.?id=3.19.15|AUTODETECT|” Lev. 19:15) 1 1 -1 9 0 0 , Judge your neighbor fairly [NIV]), he would have lost his authority to judge. The Pharisees and the experts in the law who were present in the court would have to agree with Paul, for in Jewish law the rights of the defendant were carefully safeguarded. ��8��) 1 1 2 8 0 0
4. Those who were standing nearby asked Paul, Do you dare to insult the high priest of God? 5. Paul answered, I did not know, brothers, that he is the high priest, because it is written: Do not speak evil about the ruler of your people. ) 1 1 2 8 0 “tw://bible.?id=43.18.22|AUTODETECT|” For the bystanders among them, perhaps, the one who had slapped Paul this insult was too much. A cry of indignation arose: Do you dare to insult the high priest of God? Despite the high priest s ruthless and greedy character and his appointment by a secular king, the bystanders acknowledge him as the high priest of God. Once again, notice the parallelism between Jesus and Paul. The official who struck Jesus asked, Do you answer the high priest in this manner? 7 1 -1 9 0 “tw://bible.?id=43.18.22|AUTODETECT|” John 18:22) 1 1 -1 9 0 0 ). The people standing next to Paul asked virtually the same question.) 1 3 2 8 0 0 Paul s reply is difficult to interpret. Various explanations, none of them satisfactory, have been given:) 1. Because Paul had been absent from Jerusalem, he did not know that Ananias was high priest. But this hardly seems plausible, for Paul had been in Jerusalem at the end of his second missionary journey (18:22) and thus would have known about Ananias.) 2. Paul refused to acknowledge Ananias as high priest and therefore expressed irony: I did not know, brothers, that he is the high priest. But Paul was thoroughly familiar with Israel s history and knew that some of the past high priests had been equally wicked.) 1 1 2 8 0 “tw://bible.*?id=48.4.15|AUTODETECT|”
5. Paul had poor eyesight 7 1 -1 9 0 “tw://bible.?id=48.4.15|AUTODETECT|” Gal. 4:15) 1 1 -1 9 0 “tw://bible.?id=48.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.11|AUTODETECT|” 6:11) 1 1 -1 9 0 0 ) and could not distinguish the high priest from the other members of the Sanhedrin. But he knew that the high priest presided in the Sanhedrin.) 1 1 2 8 0 0 Whatever solutions commentators may choose, they meet objections. Perhaps we do well to understand that Luke sketches Paul as a human being, warts and all. Paul lost his temper when he was rudely interrupted by the high priest and was slapped in the face. While trying to regain his composure, he made a remark that lacks clarity. It should be understood as a specious excuse for being discourteous to Ananias.) 1 1 2 8 0 “tw://bible.?id=2.22.28|AUTODETECT|” As an expert in the law, Paul immediately quoted the Mosaic law: Do not speak evil about the ruler of your people 7 1 -1 9 0 “tw://bible.?id=2.22.28|AUTODETECT|” Exod. 22:28) 1 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” [22:27, LXX]). The wording follows the reading in the Septuagint, Do not revile God and do not curse the ruler(s) of your people. To be precise, the rabbis understood the word God as judges. ��9�� God wants his people to respect their rulers and obey the authorities he has appointed 7 1 -1 9 0 “tw://bible.?id=45.13.1|AUTODETECT|” Rom. 13:1) 1 1 -1 9 0 “tw://bible.?id=60.2.13-60.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=60.2.13-60.2.14|AUTODETECT|” I Peter 2:13 14) 1 1 -1 9 0 0 ). Paul knew that he had to show obedience to the spiritual authority of the high priest and thus quoted Scripture for the purpose of apologizing to Ananias and the court.) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 23:1 5) Verse 1) ���� ���������� ���� this is the dative of manner. The two adjectives have been placed before and after the noun. The preceding adjective ���� (in every respect, completely) and the succeeding adjective ���� (good; pure, clear) may be translated perfectly clear. The noun derives from the preposition ��� (together) and the verb �6�� (I know); it indicates joint knowledge or conscience.��10��) ������������ preceded by the emphatic pronoun ��, the verb in the perfect middle (from �����������, I am a citizen) has a political connotation in many passages. Here, however, it means to live as a citizen in obedience to the law. The Greek of this verse is excellent.) Verse 3) ���p �x� ����� according to the law.

Note the contrast in the use of the present active participle ��������� (breaking the law). The participle denotes manner.) Verse 5) ����� the pluperfect of the verb �6�� (I know) as an imperfect means I was unaware of the fact. ) �P� ���� the imperatival future, common in the Septuagint, conveys a command: do not speak [evil]. ) ) d. Assembly) 23:6 8) 6 But Paul knew that some were Sadducees and others Pharisees. He began to shout in the Sanhedrin: Men and brothers, I am a Pharisee, a son of Pharisees. I am on trial for the hope in the resurrection of the dead. 7 When he had said this, dissension arose between the Pharisees and Sadducees and the assembly was divided. 8 The Sadducees say that there is neither resurrection, nor angels, nor spirits, while the Pharisees acknowledge them all.) ) 6. But Paul knew that some were Sadducees and others Pharisees.

He began to shout in the Sanhedrin: Men and brothers, I am a Pharisee, a son of Pharisees. I am on trial for the hope in the resurrection of the dead. ) Luke portrays Paul as a man who saw his opportunity to take charge of the situation. Educated as a Pharisee under an able teacher and a member of the Sanhedrin, Gamaliel, Paul knew the factions in the court. He knew that the ruling minority party was the Sadducees, while the Pharisees, who made up the majority, exerted great influence, especially in theological matters. (See the commentary on 4:1 4 for a detailed discussion of the Sadducees and Pharisees.) In addition, Paul realized that the purpose of this meeting was to provide information useful to the Roman commander.) 1 1 2 8 0 “tw://bible.?id=50.3.5|AUTODETECT|” a. Men and brothers, I am a Pharisee, a son of Pharisees. The text indicates that the noise in the assembly hall was so overwhelming that Paul had to shout to be heard. He unequivocally identified himself as a Pharisee, and in truth, he had been a member of that party in his student days 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 0 ). Further, when he returned to Jerusalem at the conclusion of his third missionary journey, he learned that thousands of Christian Jews were zealous for the law (i.e., as Pharisees [21:20]). And, even though he differed with these Jewish Christians on some points, he, in deference to their concerns, submitted to purification rites and offered sacrifices at the temple (21:26). In doctrinal matters, Paul agreed with the Pharisees. Accordingly, we ought not to accuse him of misrepresenting the truth.��11��) 1 6 2 8 0 0 Paul once again addressed the members of the Sanhedrin as men and brothers. He adroitly played upon a partisan spirit and sided with the majority party of the court: I am a Pharisee, a son of Pharisees. The phrase son of does not necessarily refer to Paul s ancestors but rather is a general term that was common among the Jews . Here the phrase appears to mean that Paul supported the Pharisaic party.��12��) b. I am on trial for the hope in the resurrection of the dead. Paul touched a critical issue namely, the doctrine of the resurrection that united the Pharisees and the Christians but separated the Pharisees from the Sadducees.

In the early Jewish Christian church a person might become a Christian and remain a Pharisee, but a Sadducee would need to change his whole theological position. ��13�� When Peter and John preached in Jesus the resurrection of the dead (4:2), the Sadducees opposed them. The Sadducees rejected this doctrine and reacted vehemently when Paul stated that he was tried because of his hope in the resurrection of the dead.) In subsequent speeches, Paul again mentions the term hope. Before King Agrippa Paul eloquently explains the concept: And now I stand on trial for the hope of the promise made by God to our fathers. This promise our twelve tribes hope to attain by earnestly serving God night and day. Concerning this hope, O king, I am being accused by the Jews. Why do you Jews consider it incredible that God raises the dead? (26:6 8).

And in his meeting with Jewish leaders in Rome, Paul explains that he is a prisoner because of the hope of Israel (28:20). This hope, then, is centered on the resurrection of the dead. Paul presents this belief in the resurrection as Christianity s true continuation of the Jewish religion and of the people of God. ��14�� For that reason, he receives the support of both the Jewish Christians and the Pharisees. In Paul s presentations, Jesus resurrection is inextricably related to the general resurrection, for to reject the one is to reject the other (compare 13:32 41; 17:31; 26:23).��15��) 7. When he had said this, dissension arose between the Pharisees and Sadducees and the assembly was divided. 8. The Sadducees say that there is neither resurrection, nor angels, nor spirits, while the Pharisees acknowledge them all.) Paul presented himself as a Pharisee who promulgates and defends the doctrine of the resurrection.

As soon as he had shouted this statement, the Pharisees and the Sadducees were at odds with one another. Luke uses the word dissension, which can mean riot, but in this context refers to discord that degenerates into physical violence (see v. 10). The high priest Ananias lost control of the situation.) For the benefit of the readers, Luke clarifies the doctrinal differences between the Pharisees and the Sadducees. Indeed, he adds a parenthetical thought that is equivalent to a footnote. He says that the Sadducees reject the doctrines of the resurrection, angels, and spirits, but the Pharisees accept these beliefs. Because of their doctrinal affinity with the Jewish Christians on these tenets, the Pharisees were willing, for the moment, to claim Paul as one of their number and defend him against the attacks of the Sadducees.) 1 1 2 8 0 “tw://bible.?id=40.22.23-40.22.32|AUTODETECT|” When the Sadducees tried to test Jesus, they fabricated a story of seven brothers who successively married one woman. They asked to which of the seven brothers this woman would belong at the resurrection. Jesus shrewdly answered their query by comparing resurrected people with angels, who do not marry and are not given in marriage 7 1 -1 9 0 “tw://bible.?id=40.22.23-40.22.32|AUTODETECT|” Matt. 22:23 32) 1 1 -1 9 0 0 ). He confuted the Sadducees by teaching the doctrines of the resurrection and of angels.) 1 31 2 8 0 0 ) Historical Considerations in 23:1 8) Looking at the descriptive details of the court proceedings, one writer is of the opinion that the incident is historically impossible and that Luke wrote this story in anecdotal style. ��16�� We grant that at first glance Luke s account appears to be problematic, but the problems we face do not give us the liberty of saying that Luke fabricated anecdotes.) Because Paul was familiar with the parties and doctrinal differences in the Sanhedrin, he knew that he had to sow discord between the Pharisees and the Sadducees. He perceived that if they united to accuse him of disrupting the pax Romana he would lose the protection of the commander. In short, Paul was fighting for his life, and Luke s account reflects that fact.) If we look at Luke s style of reporting, we discover that he repeatedly compresses his accounts. Their brevity inevitably raises questions about their historical accuracy, but throughout Acts Luke has proven his trustworthiness. For example, the vivid narrative about Paul s nephew reporting the plot against his uncle forces the reader to conclude that it is an eyewitness account. Another example is the description of the militia that accompanied Paul from Jerusalem to Antipatris and Caesarea (v. 23).

At least one scholar terms the account sheer fantasy. ��17�� The truth is that the countryside was infested with Jewish guerrillas;��18�� Josephus reports that these terrorists caused untold damage during the administration of Governor Felix.��19�� This guerrilla activity and the willingness of more than forty Jews to kill Paul exemplified the disregard for and lack of order in that day. Such civil disorder would make the Roman commander particularly aware of his responsibility to provide safe conduct, in the form of 470 men, for Paul, a Roman citizen. Granted that Luke is succinct in his reports, he accurately presents the facts.) ) ) Greek Words, Phrases, and Constructions in 23:6 and 8) Verse 6) ����� the aorist participle from ������� (I know) is constative. This use of the aorist contemplates the action in its entirety. ��20��) ������ the tense is the descriptive imperfect. Luke depicts Paul trying to raise his voice so he can be heard above the noise in the building.) ������ ��v ��������� the co-ordination of two ideas, one of which is dependent on the other, serves in the New Testament to avoid a series of dependent genitives. The phrase, therefore, means on account of the hope of the resurrection of the dead. ��21��) �������� I am judged.

Paul is not saying that he is judged in a legal assembly because the Sanhedrin had convened a court session. Rather, Paul refers to the teaching of the resurrection for which he is being judged.) Verse 8) �r� & �� the contrast between the Sadducees and the Pharisees is sharpened with these two particles: the one and the other. ) �p ������� the primary meaning of this adjective in the neuter plural is both ; the secondary meaning is all when more than two items are mentioned.��22��) ) e. Rescue) 23:9 11) 9 Shouting increased and some of the scribes of the Pharisees stood up and began to argue vehemently, We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him? ) 10 The dissension became violent to the point that the commander feared that Paul would be torn to pieces by them. He commanded the troops to go down and to take Paul away from them by force and bring him into the barracks. 11 The following night the Lord stood next to Paul and said, Take courage! As you have witnessed about me in Jerusalem, so you must witness in Rome. ) ) 9.

Shouting increased and some of the scribes of the Pharisees stood up and began to argue vehemently, We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him? ) Luke continues the account by describing the argument between the two opposing groups. The Pharisees claim Paul as their prot�g� because he and they believe the same doctrinal tenets. But the Sadducees oppose these teachings and consequently wish to prosecute Paul. The shouts grow increasingly louder and, as Luke indicates, some of the scribes of the Pharisees are no longer able to keep calm. They rise and start vehement arguments with the Sadducees.

We are unable to tell whether the Pharisees are seated separately from the Sadducees or whether the two parties mingle in the seating arrangement.) Some of the scribes of the Pharisees loudly declare Paul innocent of any wrongdoing: We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him? Once more I call attention to the parallel between Jesus and Paul. When Pontius Pilate declared Jesus innocent, he repeatedly stated: I find no basis for a charge against this man. ��23�� Some of the Pharisees utter the same judgment about Paul. In these circumstances, Paul could not help but notice similarities.) We ought to expect that numerous Pharisees considered Paul to be innocent. During Jesus ministry many of them, among whom were Nicodemus and Joseph of Arimathea, agreed with him.

In Acts, Luke never disparages the Pharisees: to him they represent what is best in Judaism, and some of them on this occasion show themselves to be not far from the kingdom of God. ��24��) The second half of the judgment made by the Pharisees is telling. Instead of mentioning the doctrine of the resurrection, they state two other doctrinal beliefs: Suppose an angel or a spirit has spoken to him. ��25�� They surmised that a spirit or an angel had spoken to Paul at his conversion near Damascus. In context, we see that Luke provided his explanatory note to smooth the transition from the doctrine of the resurrection to that of spirits and angels (v. 8).) 10. The dissension became violent to the point that the commander feared that Paul would be torn to pieces by them. He commanded the troops to go down and to take Paul away from them by force and bring him into the barracks.) The arguments become increasingly louder and the reaction that accompanies them reaches the point of physical violence. Even though the Pharisees try to shield Paul, the Sadducees attack him.

He becomes an object that is in danger of being torn to pieces.) When the Roman commander surveys the precarious situation, he orders his soldiers to enter the assembly hall of the Sanhedrin and to rescue Paul from the physical violence that rages around him. Under military guard, Paul leaves the meeting and is escorted to the barracks at Fortress Antonia (see 21:34; 22:24). Meanwhile, the high priest Ananias and the Sadducees perceive that they have lost their opportunity to have Paul convicted, sentenced, and executed.) 11. The following night the Lord stood next to Paul and said, Take courage! As you have witnessed about me in Jerusalem, so you must witness in Rome. ) 1 1 2 8 0 “tw://bible.?id=55.4.17|AUTODETECT|” a. The following night the Lord stood next to Paul. We surmise that fears overwhelm Paul. He has no idea what is going to happen next. Twice in as many days, the Roman commander Claudius Lysias rescued him, first on the temple grounds and next in the assembly hall of the Sanhedrin. But when dangers surround Paul so that he feels hemmed in on every side, Jesus appears to him in a vision 7 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” II Tim. 4:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.14.27|AUTODETECT|” During the following night, Paul has a vision in which he sees Jesus standing next to him and saying, Take courage! ��26�� This verb is one Jesus often used during his earthly ministry. For instance, when Jesus walked on the waves of the Lake of Galilee and the disciples were filled with fear, he told them to take courage 7 1 -1 9 0 “tw://bible.?id=40.14.27|AUTODETECT|” Matt. 14:27) 1 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” Mark 6:50) 1 1 -1 9 0 0 ).��27�� Here in Jerusalem, Jesus encourages Paul to be undaunted.) 1 42 2 8 0 0 b. As you have witnessed about me in Jerusalem, so you must witness in Rome. What an unshakable assurance! What a wonderful promise! Just when Paul sees himself at the end of the road, he receives a direct word from Jesus that as he preached in Jerusalem, so he will preach in Rome. Having completed his third missionary journey, Paul now obtains his next assignment: go to Rome and preach there.

The assignment assures him that Jesus will protect him. Note, however, that the Lord does not promise him freedom and a pleasant journey to the imperial city. Jesus assures Paul that he will arrive at his destination, but he refrains from informing him how long the journey will take and what kind of dangers Paul will meet along the way. In the words of a time-honored saying:) God has not guaranteed an easy voyage,) but he has promised a safe harbor.) ) Greek Words, Phrases, and Constructions in 23:9 11) Verse 9) ���������� the imperfect tense denotes progressive action: they began and continued to contend sharply. The compound form should be understood in the perfective sense.) �0 although translated suppose, the particle introduces a conditional sentence that lacks the second half. The sentence should conclude with the apodosis, what opposition could we make? ��28��) Verse 10) ������� in this context ������ no longer means dissension (v. 7), because the adjective ������ modifies it to signal physical violence.

The -��� ending of the noun connotes continued activity; the genitives form the genitive absolute construction.) ��������� this aorist passive subjunctive is in a fear clause. The form is a compound from the preposition ��� (through) and the verb ���� (I draw) and means to draw in two. The English noun spasm derives from this verb.) Verse 11) ���������� the aorist middle second person singular hardly differs in meaning from the aorist active infinitive ���������� (to testify). The infinitive is introduced by ��� (it is necessary), which expresses a divine command.) �0� preceding the two nouns describing the cities of Jerusalem and Rome, this preposition is equivalent to � and should be translated at. ) ) 5. Paul s Protection) 23:12 22) 12 The following morning, the Jews formed a conspiracy and placed themselves under a curse saying that they would neither eat nor drink until they had killed Paul. 13 More than forty people made this vow. 14 They came to the chief priests and elders and said, We have placed ourselves under a curse to taste nothing until we have killed Paul. 15 Now, therefore, you and the Sanhedrin suggest that the commander bring Paul to you as if you are going to determine his case by a more thorough investigation. But before Paul gets here, we are ready to kill him. ) 16 When the son of Paul s sister heard of the plot, he went to the barracks and told Paul. 17 Paul summoned one of the officers and said, Take this young man to the commander.

He has something to tell him. 18 Then the officer took the young man to the commander and said, Paul the prisoner summoned me and asked me to take this young man to you because he has something to tell you. 19 The commander took the young man by the hand and drawing him aside began to ask, What is it that you have to tell me? 20 He replied, The Jews have agreed to ask you to bring Paul to the Sanhedrin tomorrow as if it is going to investigate him more thoroughly. 21 So do not listen to them, because more than forty of them are ambushing him. They have placed themselves under a curse not to eat or drink until they have killed him. Now they are ready and waiting for word from you. 22 Then the commander dismissed the young man and instructed him, Don t tell anyone that you have informed me about this. ) ) After a night of peaceful rest, Paul knows that he eventually will see Rome. Even though he is aware that the Jews may plot to take his life, he trusts that the Roman military forces will keep him safe.) a. The Plot) 23:12 15) 12. The following morning, the Jews formed a conspiracy and placed themselves under a curse saying that they would neither eat nor drink until they had killed Paul. 13.

More than forty people made this vow.) With Paul in Roman custody, the Jews rue the fact that he eluded their control. When they come together the next morning, they heatedly discuss the matter with some of the Sadducees, express their hatred toward Paul, and form a conspiracy to kill him at any cost. Luke uses the term Jews only as a general category, rather than to indicate that all Jews are involved in the plot. We assume that even terrorists, who were called Zealots (21:38) and were fiercely opposed to Roman occupation, are among them. These people want to trick the Roman commander into having Paul appear once more in public so that they can eliminate him.) The Jews who plot to kill Paul swear an oath. They ask God to curse them if they consume any food or liquid before they have assassinated Paul.

They expect to murder Paul soon, for they are unable to live without water for more than about twenty-four hours. Thirst, not hunger, sets the limits of their endurance.) Luke proves to be a master narrator who, with a few strokes of his literary pen, describes the scene with undisguised humor. He delights in depicting the rash vow of the Jews to not eat or drink anything until they murder Paul. He adds that the participants in this plot are more than forty in number. By revealing that many radicals have taken a solemn oath, he hints that this plot cannot remain a secret.) 14. They came to the chief priests and elders and said, We have placed ourselves under a curse to taste nothing until we have killed Paul. 15.

Now, therefore, you and the Sanhedrin suggest that the commander bring Paul to you as if you are going to determine his case by a more thorough investigation. But before Paul gets here, we are ready to kill him. ) The number of people acquainted with the plot increases dramatically when the would-be assassins approach the high priests and the elders. They inform these leaders about the oath they have taken; in effect, they announce their plan to slay Paul��29�� and ask the Sanhedrin to approve the plan. What is their scheme? They want the Sanhedrin, represented by these leaders, to ask Claudius Lysias to bring Paul before them once more for detailed questioning. The commander should understand that because of the turmoil on the preceding day, a proper inquiry could not be held.

Therefore, another hearing would be advisable.) However, the request is a pretext for killing Paul before he ever comes to the assembly room of the Sanhedrin. In other words, if the commander accedes to their request, the plotters are willing to fight the Roman military, if necessary, to achieve their goal. They also think that the Sanhedrin will agree to their proposal because the high priest and the Sadducees desire to have Paul killed. And if their plan fails, they can have their oath annulled on the grounds that they were unable to fulfill their obligations.��30�� Even though oaths were irrevocable, the experts in the law annulled them when the oaths could not be fulfilled.) ) Greek Words, Phrases, and Constructions in 23:12 and 15) Verse 12) �1 8������� the Majority Text has the indefinite pronoun preceding this definite article and noun: some of the Jews (KJV, NKJV). The presence of the pronoun forms a smooth transition to the next verse (v. 13). But according to a textual rule, the more difficult reading is the better.

The absence of the pronoun is harder than to explain its presence, and so its omission is preferred.) Verse 15) The Western text expands the beginning of this verse: Now therefore we ask you that you do this for us: Gather the Sanhedrin together and give notice to the tribune. And the Western text adds a concluding clause to the verse: even though we must die too. ��31��) ����������� this comparative adverb functions as a superlative and means very accurately. See also verse 20.) ) ) b. Discovery) 23:16 22) 16. When the son of Paul s sister heard of the plot, he went to the barracks and told Paul. 17. Paul summoned one of the officers and said, Take this young man to the commander.

He has something to tell him. ) 1 1 2 8 0 “tw://bible.?id=20.21.30|AUTODETECT|” The conspirators apparently make no attempt to keep their plot secret. Perhaps they are of the opinion that cultural and linguistic barriers would prevent the Romans from finding out about the plot. But they should have known that God rules and overrules. As Solomon observes, There is no wisdom, no insight, no plan that can succeed against the Lord 7 1 -1 9 0 “tw://bible.?id=20.21.30|AUTODETECT|” Prov. 21:30) 1 1 -1 9 0 “tw://bible.?id=23.8.10|AUTODETECT|” , NIV; see also ) 7 1 -1 9 0 “tw://bible.?id=23.8.10|AUTODETECT|” Isa. 8:10) 1 1 -1 9 0 0 ). God laughs at man s deliberations and thwarts his schemes.��32��) 1 1 2 8 0 “tw://bible.?id=58.10.34|AUTODETECT|” The vividness of the written story plainly shows the presence of an eyewitness. Luke relates that Paul s sister lives in Jerusalem, and that her son hears about the Jews plot to kill Paul. This news alarms him, so he visits Paul in the barracks to tell him about the plot that is afoot. According to the customs of that day, prisoners were dependent on their relatives and friends for food and other necessities 7 1 -1 9 0 “tw://bible.?id=58.10.34|AUTODETECT|” Heb. 10:34) 1 1 -1 9 0 “tw://bible.?id=58.13.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.3|AUTODETECT|” 13:3) 1 1 -1 9 0 0 ). Consequently, the boy is readily admitted to see Paul. Perhaps Luke accompanied the boy; if so, the incident would be indelibly recorded in the writer s mind.) 1 46 2 8 0 0 Paul, having had experience with other plots by the Jews (9:23, 29; 20:3), immediately acts. He calls one of the officers and instructs him to take the boy to Claudius Lysias. In harmony with the customs of that day, Paul communicates with a commander through an officer of lesser rank. Moreover, Paul s relationship with the centurions and the commander is cordial indeed; as a Roman citizen, Paul is treated with respect.) 18. Then the officer took the young man to the commander and said, Paul the prisoner summoned me and asked me to take this young man to you because he has something to tell you. 19. The commander took the young man by the hand and drawing him aside began to ask, What is it that you have to tell me? ) The centurion takes the boy to Claudius Lysias and presents a typical military report.

He correctly states who gave him orders, what the orders were, and the evidence to confirm the orders. He identifies Paul as the prisoner, even though the Romans treat Paul graciously and not at all as a captive. The officer says that Paul summoned him and requested that he take the boy to the commander. Then he explains that the young man has something to tell him. Luke employs various terms in Greek to describe Paul s nephew as a son (v. 16) and a young man (vv. 17, 18). But we receive the distinct impression that the boy is not even a teenager; no officer would take a teenager or an adult by the hand.

Claudius Lysias wants the information he receives to remain confidential. He understands that if confidential material becomes public knowledge, he loses opportunity to act decisively. Having found privacy, the commander puts the boy at ease and in a friendly voice asks him to relate what is on his mind. In Greek, the tense of the verb to ask indicates that he engages in an extended conversation with the boy.) 20. He replied, The Jews have agreed to ask you to bring Paul to the Sanhedrin tomorrow as if it is going to investigate him more thoroughly. 21. So do not listen to them, because more than forty of them are ambushing him.

They have placed themselves under a curse not to eat or drink until they have killed him. Now they are ready and waiting for word from you. ) With childish candor and openness, the boy reports what he has heard about the scheming of the rebellious Jews. He begins with a description of the plot and then switches to direct speech in which he pleads with the commander not to listen to the Jews. Next, he reverts to recounting that which has already happened, and last, he states that the officer will have to take action.) The boy accurately conveys the information he has received about the plot (compare the wording of v. 15). The crux of the matter, of course, lies in the words as if. And this crux is sufficient reason for the young man to express his fears that the commander may not see through the pretext and thus may unwittingly place Paul in mortal danger.

In a boyish way, Paul s nephew instructs the commander not to listen to the Jews who will come to him with their request. He informs Claudius Lysias that more than forty Jews will ambush Paul, for they are under oath not to eat or drink anything until they have killed him. He completes his report by stating that the Jews momentarily will be at the commander s door and will be waiting for his favorable reply.) Luke gives no indication whether the boy speaks only as a close relative of Paul or as a Christian who unofficially represents the church. In the final analysis, we see God s guiding hand as he protects Paul from harm by thwarting the plot of the Jews.) 22. Then the commander dismissed the young man and instructed him, Don t tell anyone that you have informed me about this. ) Claudius Lysias accepts the boy s report at face value, for he perceives that the young man speaks the truth. The commander has to maintain law and order in Jerusalem, and any information to deflect restlessness and treachery he welcomes.

He dismisses Paul s nephew with instructions not to tell anyone about the conversation they have had. The commander wishes to dispel any suspicions the Jews may have in regard to the actions he is going to take.) ) Practical Considerations in 23:15 and 20) In these two verses, the phrase as if reveals a deliberate attempt to deceive the unwary listener and to take advantage of his naivet�. The world is filled with deception: in the marketplace, in advertisements, in politics, in testimonies, to mention only a few areas. Misrepresentation of the truth is the order of the day, so that society readily loses trust in persons who deliberately distort facts in their own spheres of expertise. The well-known credibility gap in all these areas has led to the demand for truth-in-advertising, truth-in-lending, truth-in-testimony laws. ��33��) ) Greek Words, Phrases, and Constructions in 23:18 21) Verses 18 19) ������� when this verb appears in the aorist, it is a form of request that must be obeyed. The verb ����� (I request), not the verb �0��� (I ask, beseech), is used.) ����� this is the present active participle of �� (I have, hold) with a causal connotation: because he has.& ) ��������� the imperfect tense of the verb ���������� (I inquire) is descriptive and denotes an animated conversation.) Verse 20) E��� with the verb ��������� (you bring down), this is a purpose clause that follows the articular aorist infinitive �������, which also conveys purpose.) a� the particle as if (see v. 15) is the focal point in the sentence.

The neuter singular participle ������ (going to) agrees with the noun Sanhedrin.) Verse 21) �t ������� �P���� the negative prohibition is in the aorist passive subjunctive: do not be persuaded by them. The pronoun expresses the dative of agency.) ) B. At Caesarea) 23:23 26:32) ) 1. Paul s Transfer) 23:23 35) 23 The commander summoned two of his officers and said, Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at nine this evening. 24 Provide horses, so that Paul can ride and you can take him safely to Felix the governor. 25 He wrote a letter having this form:) 26 Claudius Lysias, to His Excellency, Governor Felix, greetings. 27 I rescued this man who was taken by the Jews and was about to be killed by them. I came upon them with my troops because I learned that he is a Roman citizen. 28 Wanting to know the cause of their accusations against him, I brought him down to their Sanhedrin. 29 I found that he was accused concerning disputes of their law, but no accusation deserved death or imprisonment. 30 After it became known to me that there would be a plot against the man, I immediately sent him to you. I also instructed his accusers to bring charges against him before you. ) 31 So the soldiers, following their orders, took Paul and brought him by night to Antipatris.) 32 In the morning, they left the horsemen to proceed with Paul and returned to the barracks.) 33 When the horsemen arrived in Caesarea, they delivered the letter to the governor and presented Paul to him. 34 After he read the letter, he asked from what province Paul came.

When he learned that he came from Cilicia, 35 he said, I will give you a hearing when your accusers arrive. He commanded that Paul be kept under guard in Herod s palace.) ) Claudius Lysias was directly responsible to Governor Felix, who resided in Caesarea. Because Paul was a Roman citizen whose personal safety was in jeopardy in Jerusalem, the commander wisely decided to transfer him to Caesarea. There Felix would be able to decide Paul s case.) a. Order) 23:23 24) 23. The commander summoned two of his officers and said, Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at nine this evening. 24.

Provide horses, so that Paul can ride and you can take him safely to Felix the governor. ) We make the following observations:) a. Time. Luke relates that the Jews formed their plot in the course of the morning and went to the chief priests and elders for approval. Paul s nephew presumably heard about the plot in the afternoon and rushed to the barracks. That same afternoon, the commander summoned two centurions and gave them the following instructions: At nine o clock this evening, under cover of darkness, be ready to leave here with two hundred soldiers, seventy horsemen, and two hundred spearmen and go to Caesarea. Take Paul along on horseback and deliver him safely to Governor Felix. ) b.

Text. The passage presents some difficulties. First, the Western text has a different reading (the changes are in italics):) Get ready soldiers to go to Caesarea, a hundred horsemen and two hundred spearmen, and he commanded that they be ready to start at the third hour of the night. And he ordered the centurions to provide mounts for Paul to ride, and bring him by night to Felix the governor; for he was afraid that the Jews would seize him [Paul] and kill him, and afterwards he would incur the accusation of having taken money [i.e., to allow Paul to be lynched].��34��) This reading indicates, first, that the total force consisted of three hundred men and, second, the reason for the extraordinary measures Claudius Lysias took. Should the terrorists assassinate Paul, the commander would be held responsible and would incur the accusation of having taken money (i.e., a bribe. The taking of bribes caused the recall of Governor Cumanus, the predecessor of Felix, and Felix himself hoped that Paul would give him a bribe [24:26].).

But, in view of limited manuscript support for this reading, translators hesitate to adopt it.) c. Interpretation. A difficulty lies in the Greek word dexiolaboi, which literally means throwing with the right [hand?]. The word occurs only here and in a few seventh- and tenth-century manuscripts, but nowhere else in all of known Greek literature. Scholars have presented many suggestions to clarify its meaning, but none are satisfactory.��35�� Translators usually give the reading spearmen, because the spear was thrown with the right hand.��36��Others translate the word auxiliaries (JB) or light-armed troops (NEB). Whatever the translation, the meaning of the word remains uncertain.) d.

Questions. Why did Claudius Lysias commit such a large force to protect one prisoner? He was unable to judge whether the forty would-be assassins had alerted other terrorists outside Jerusalem, and thus he wanted to be sure that his force was large enough that a group of assassins would not dare to attack it. Roman troop movements were common enough that a large segment of soldiers, cavalry, and spearmen could prepare to leave Jerusalem without arousing immediate suspicion among the Jews.) 1 1 2 8 0 “tw://bible.?id=51.4.10|AUTODETECT|” Why did Claudius order his officers to provide horses, so that Paul can ride ? Were Paul s friends (Luke and Aristarchus) who accompanied him to Caesarea permitted to ride? We do not know. We do know that Aristarchus was Paul s companion from the time of the riot in Ephesus (19:29), the journey from Corinth via Macedonia to Jerusalem (20:4), and the voyage to Rome (27:2). In Paul s letters, he is called a fellow prisoner 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” ), and he sends greetings 7 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” Philem. 24) 1 1 -1 9 0 0 ).) 1 83 2 8 0 0 ) Greek Words, Phrases, and Constructions in 23:23 24) Verse 23) ��� ����� the translation appears to be a certain two instead of about two. ��37��) ����������� the word occurs here and in a few seventh- and tenth-century documents, and has an uncertain meaning: taking [a spear] in the right hand. A soldier held a spear in his right hand and a shield with the left.��38��) Verse 24) ����� from the verb ������� (I possess), this noun refers to a person s property in the form of pack animals (horses or donkeys).) ���������� this aorist infinitive from ��������� (I provide; place next to) serves as an imperative.) ��������� the compound verb in the aorist subjunctive is followed by the preposition ���� (toward) and is directive: take [Paul] safely to [Felix] and thus protect him from danger.) ) ) b. Letter) 23:25 30) 25. He wrote a letter having this form:) 26. Claudius Lysias, to His Excellency, Governor Felix, greetings. ) We ought not to think that Luke had direct access to correspondence between a Roman commander and a governor. We conjecture that the essence of the letter was conveyed to Paul, who in turn informed Luke.��39�� For this reason, Luke prefaces his paraphrase with the words, he wrote a letter having this form. ) Claudius addresses his letter to His Excellency, Governor Felix.

The governor s name is a matter of dispute; it could be either Tiberius Claudius Felix or Marcus Antonius Felix.��40�� From Roman authors we learn that Felix and his brother Pallas were former slaves who ascended to positions of influence in the Roman government. In a.d. 52, Emperor Claudius appointed Felix governor of Caesarea and thus elevated him to a still higher level. Indications are that his administration lasted seven years and was less than distinguished. Indeed, Tacitus observed: [He] practiced every kind of cruelty and lust, wielding the power of a king with the instincts of a slave. ��41�� After Felix had routed the followers of the Egyptian (21:38), gangs of rebellious forces roamed the countryside at will. They looted houses, burned villages, and assassinated leaders. The result was an unstable political and social climate throughout the country, especially in Jerusalem.��42��) 27.

I rescued this man who was taken by the Jews and was about to be killed by them. I came upon them with my troops because I learned that he is a Roman citizen. ) The letter, written in excellent Greek, is a military report in which a commanding officer acquaints his superior with a political problem. Claudius explains that he himself has done everything possible to solve the problem. (Notice the use of the pronoun I, which in my translation occurs seven times in four verses.) Claudius informs Felix that as a military commander, he ordered his soldiers to snatch Paul away from the Jews who were about to kill him. He adds that he did this because Paul told him of his Roman citizenship. Here Claudius places himself in a favorable light, for in actuality he did not learn about Paul s status until he had given orders to have him scourged. We imagine that the commander refrains from mentioning any facts that might cast aspersions on himself, and we understand that he presents the account in a condensed manner.

We ought not necessarily to fault Claudius for shading the truth.) 28. Wanting to know the cause of their accusations against him, I brought him down to their Sanhedrin. 29. I found that he was accused concerning disputes of their law, but no accusation deserved death or imprisonment. ) In a few sentences, Claudius describes the next action he took, namely, placing Paul before the Sanhedrin to learn the cause of the accusations that were leveled against Paul. He wisely refrains from commenting on the unruly proceedings in the assembly hall of the Sanhedrin. Instead he merely summarizes the legal issue by saying that the matter concerned controversies about Jewish law.��43�� Viewing Paul as a Roman citizen, Claudius judges that the accusations by the Jews warrant neither death nor imprisonment.��44��) 30. After it became known to me that there would be a plot against the man, I immediately sent him to you.

I also instructed his accusers to bring charges against him before you. ) Claudius merely states that he heard of a plot to kill Paul and assumes that Felix will understand. Then he discloses that he told Paul s accusers to travel to Caesarea to present their accusation before the governor himself. By this course of action Claudius Lysias appeals to the governor to function as judge on behalf of a Roman citizen whom he is legally obligated to protect. In fact, the commander tells Felix that in his opinion Paul is no criminal and ought to be set free (compare 25:11, 25; 26:31 32; 28:18).) ) Greek Words, Phrases, and Constructions in 23:27 and 30) Verse 27) ����� the aorist participle from ������� (I learn) denotes cause: because he was a Roman citizen. Did Claudius Lysias distort the truth? C.

F. D. Moule suggests that the wording of the commander represents a diplomatic adjustment of the facts. ��45��) Verse 30) ������ this future infinitive of �0�� (I am) depends on the aorist passive participle ����������� in the genitive absolute construction: after it was revealed to me that there would be a plot. ) ����� I sent. Claudius Lysias uses the epistolary aorist and considers the point of view of the recipient, who sees the action as past tense.) ) ) c. Arrival) 23:31 35) 31. So the soldiers, following their orders, took Paul and brought him by night to Antipatris. 32.

In the morning, they left the horsemen to proceed with Paul and returned to the barracks.) By order of the commander, the soldiers are Paul s guardians. They march from Jerusalem as far as Antipatris, forty miles to the northwest. When they arrive in Antipatris, only the seventy horsemen continue with Paul to Caesarea. The troops return to Jerusalem.) Questions have been raised concerning this incident. For instance, the original order to the two centurions was to ready the troops to take Paul safely to Caesarea (v. 23). But the soldiers go only to Antipatris; they then return to their barracks in Jerusalem and leave to the cavalry the responsibility of escorting Paul to Caesarea.

A plausible explanation is that Luke reports a general command, not specific details. Furthermore, the seventy horsemen were able to deliver Paul safely to Felix in Caesarea.) Antipatris was a Roman military post used as a resting place between Caesarea and Jerusalem. Herod the Great had built the city and dedicated it to his father, Antipater.��46�� For Paul, the trip from Jerusalem to Caesarea retraced the route he had taken about two weeks earlier (21:15 16).��47�� For the soldiers, the excursion to Antipatris was merely another of their military exercises.) 33. When the horsemen arrived in Caesarea, they delivered the letter to the governor and presented Paul to him.) We presume that upon their arrival in Antipatris, the soldiers and Paul rested before they continued their respective journeys the following day. Antipatris was about twenty-five miles from Caesarea, so Paul and his fellow riders could reach Caesarea before nightfall. When they arrived, the Roman officers delivered Claudius Lysias s letter to the governor and presented Paul as the person for whom the escort had been arranged.

The military had fulfilled its task and returned to headquarters. Paul was now in the custody of Felix.) 34. After he read the letter, he asked from what province Paul came. When he learned that he came from Cilicia, 35. he said, I will give you a hearing when your accusers arrive. He commanded that Paul be kept under guard in Herod s palace.) Felix read the communication from Claudius Lysias and perceived that Paul was no criminal and no rioter. Felix wanted to know Paul s background, because he could legally send Paul to his native province for trial.��48�� When Paul informed Felix that he was a native of Cilicia, the governor decided to try Paul in Caesarea instead of sending him to Tarsus.

At the time Paul appeared before Felix, Ummidius Quadratus served as legate of the province of Syria-Cilicia.��49�� We sense that Felix hesitated to bother the legate with a trivial court case. He also preferred not to antagonize the Jewish leaders by forcing them to travel from Jerusalem to Cilicia.) Felix told Paul that he would give him a thorough hearing when his accusers arrived in Caesarea. He expected that a delegation of Jewish officials from Jerusalem would be present at a scheduled meeting of the court (see 24:1). In the meantime he commanded his officers that Paul be kept prisoner in Herod s palace, which had been constructed by Herod the Great and was the governor s residence.��50�� On the basis of Paul s citizenship, Felix should have set him free. Instead he kept Paul under guard while he waited for the Jews to arrive.) ) Greek Words, Phrases, and Constructions in 23:31 35) Verse 31) �r� & �� these two particles show sequence of action rather than contrast: the soldiers traveled to Antipatris and then returned to Jerusalem.) ��p ������ by night. The preposition denotes that the journey lasted through the night (compare 5:19; 16:9; 17:10).

Without the preposition, the noun in the genitive case generally means at night. ��51��) Verses 34 35) � this preposition here is a stylistic variation of �� (from).) ����� the interrogative pronoun depicts the quality of the noun it modifies. But in this context it merely introduces a simple question and thus specifies location.) �������� although given in the form of an aorist participle, the word is translated as a finite verb: he commanded. ) Summary of Chapter 23) Paul faces the members of the Sanhedrin and begins to address them. But after one sentence the high priest interrupts him and orders bystanders to strike Paul on the mouth. Paul reacts by calling the high priest a whitewashed wall, receives a reprimand for this remark, and offers his apologies. Knowing that some members of the Sanhedrin are Sadducees and others Pharisees, Paul calls out that he is a Pharisee and believes in the resurrection of the dead, a doctrine the Sadducees refuse to accept. The Pharisees support Paul, a dispute breaks out, and the result is that Paul is nearly torn to pieces.

The Roman commander calls in his soldiers, who rescue Paul and bring him to their barracks.) During the night the Lord appears to Paul in a vision and encourages him with the announcement that he must preach the gospel in Rome. Meanwhile the Jews plot to kill Paul. They ask the Sanhedrin to have Paul appear once again in court, for they plan to assassinate him while he is being transported from the Roman barracks to the Sanhedrin. Paul s nephew hears about the plot, runs to Paul, and tells him the news. The boy is taken to the Roman commander and relates that forty Jews have taken an oath not to eat or drink anything until they have killed Paul. The commander orders two centurions to ready their troops to accompany Paul to Caesarea that night.

He writes a letter to Governor Felix and sends the soldiers on their way. The foot soldiers go only to Antipatris and then return to Jerusalem, while the cavalry travels to Caesarea with Paul. When they arrive, the officers deliver the letter and Paul to Felix, who places Paul under guard in Herod s palace.) ) ) ) ) 1 Consult Hans Bietenhard, NIDNTT, vol. 2, p. 804; Hermann Strathmann, TDNT, vol. 6, p. 534.) 2 The literature on the concept conscience is extensive; a few representative works are Claude A. Pierce, Conscience in the New Testament (Naperville, Ill.: Allenson, 1955); Alfred Martin Rehwinkel, The Voice of Conscience (St. Louis: Concordia, 1956); N. H.

G. Robinson, Christ and Conscience (London: Nisbet, 1956); Hans-Christoph Hahn and Colin Brown, Conscience, NIDNTT, vol. 1, pp. 348 53.) 3 Josephus Antiquities 20.5.2 [103]; 20.6.2 [131]. Consult Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 231.) 4 Josephus War 2.12.6 [243]; 2.17.6 [429]; 2.17.9 [441 42]; Antiquities 20.8.11 [196]. See also SB, vol. 2, p. 766.) 5 F. W.

Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament, 2 vols. (Amsterdam: Van Bottenburg, 1948), vol. 2, p. 305.) 6 Refer to SB, vol. 2, p. 766.) 7 Lake and Cadbury, Beginnings, vol. 4, p. 287.) NIV New International Version) 8 David John Williams, Acts, Good News Commentaries series (San Francisco: Harper and Row, 1985), p. 383. F. F. Bruce observes that the Jewish law presumed innocence until guilt was proved. The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 464.) LXX Septuagint) 9 SB, vol. 2, p. 766; Lake and Cadbury, Beginnings, vol. 4, p. 288; Ernst Haenchen, The Acts of the Apostles: A Commentary, trans. Bernard Noble and Gerald Shinn (Philadelphia: Westminster, 1971), p. 638 n. 2.) 10 Thayer, p. 602.) 11 John Calvin, Commentary on the Acts of the Apostles, ed.

David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 230.) 12 Bauer (p. 833) thinks that the expression is prob[ably] a ref[erence] to direct descent. ) 13 I. Howard Marshall, The Resurrection in the Acts of the Apostles, in Apostolic History and the Gospel, ed. W. Ward Gasque and Ralph P.

Martin (Exeter: Paternoster; Grand Rapids: Eerdmans, 1970), p. 97.) 14 Robert J. Kepple, The Hope of Israel, the Resurrection of the Dead, and Jesus, JETS 20 (1977): 240 41.) 15 Consider also Peter s presentations: 2:24; 3:15; 4:2, 10; 5:30; 10:40.) 16 Hans Conzelmann, Acts of the Apostles, trans James Limburg, A. Thomas Kraabel, and Donald H. Juel (1963; Philadelphia: Fortress, 1987), pp. 191 92. See also Martin Dibelius, Studies in the Acts of the Apostles (London: SCM, 1956), p. 170.) 17 Conzelmann, Acts, p. 194.) 18 Consult E. M.

Blaiklock, The Acts of the Apostles as a Document of First Century History, in Apostolic History and the Gospel, ed. W. Ward Gasque and Ralph P. Martin (Exeter: Paternoster; Grand Rapids: Eerdmans, 1970), p. 48.) 19 Josephus War 2.13.6 [264 65]; Antiquities 20.8.5 6 [160 72].) 20 H. E. Dana and Julius R.

Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 196.) 21 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #442.16.) 22 Bauer, p. 47.) 1 1 2 8 0 “tw://bible.?id=42.23.4|AUTODETECT|” 23 ) 7 1 -1 9 0 “tw://bible.?id=42.23.4|AUTODETECT|” Luke 23:4) 1 1 -1 9 0 “tw://bible.?id=42.23.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.23.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.38|AUTODETECT|” John 18:38) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 24 F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), p. 429; Haenchen, Acts, p. 643.) 25 The KJV and NKJV add a clause that lacks the support of major manuscripts. The added clause (in italics) perhaps was introduced from 5:39: But if a spirit on an angel has spoken to him, let us not fight against God. ) 26 The addition of the name Paul (KJV and NKJV) is not supported by major manuscripts. Accordingly, translators delete the name.) 1 1 2 8 0 “tw://bible.?id=40.9.2|AUTODETECT|” 27 See also the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=40.9.2|AUTODETECT|” Matt. 9:2) 1 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” Mark 10:49) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 28 Blass and Debrunner, Greek Grammar, #482.) 1 1 2 8 0 “tw://bible.?id=40.26.47|AUTODETECT|” 29 Compare 4:23; 25:2, 15; and see ) 7 1 -1 9 0 “tw://bible.?id=40.26.47|AUTODETECT|” Matt. 26:47) 1 1 -1 9 0 0 .) 1 25 2 8 0 0 30 Midrash Nedarim 3.3; 9.1. Consult Sch�rer, History of the Jewish People, vol. 2, p. 486.) KJV King James Version (= Authorized Version)) NKJV New King James Version) 31 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 488.) 32 Consult Calvin, Acts of the Apostles, vol. 2, p. 239.) 33 Ralph E. Powell, Deception, in Baker s Dictionary of Christian Ethics, ed. Carl F. H.

Henry (Grand Rapids: Baker, 1973), p. 167.) 34 Metzger, Textual Commentary, pp. 488 89.) 35 Lake and Cadbury propose the translation led horses ; Beginnings, vol. 4, p. 293. G. D. Kilpatrick suggests spearmen from the local police force ; see his article, Dexiolaboi, JTS 14 (1963): 393 94.) 36 E.g., KJV, NKJV, NASB, GNB, NIV, SEB, RSV, NAB, Phillips, and Moffatt.) JB Jerusalem Bible) NEB New English Bible) 37 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 742.) 38 Blass and Debrunner, Greek Grammar, #119.1; Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 239.) 39 Colin J.

Hemer speculates that the original letter was actually read in court in Paul s presence. The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (T�bingen: Mohr, 1989), p. 348.) 40 Josephus Antiquities 20.7.1 [137]; Tacitus History 5.9; F. F. Bruce, The Full Name of Procurator Felix, JSNT 1 (1978): 33 36; Colin J.

Hemer, The Name of Felix Again, JSNT 31 (1987): 45 49.) 41 Tacitus History 5.9 (LCL).) 42 Sch�rer, History of the Jewish People, vol. 1, pp. 460 65.) 43 The Western text enhances the reading by adding a clause: [of their law] of Moses and a certain Jesus. ) 44 Again, the Western text embellishes. At the end of the sentence, it adds, with force, I hardly led him away. ) 45 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 100.) 46 Josephus War 1.21.9 [417]; see also Antiquities 13.15.1 [390]; 16.5.2 [143].) 47 Paul arrived in Jerusalem on the Friday before Pentecost, and about two weeks later stood before Felix. See the commentary on 24:11; see also Richard B.

Rackham, The Acts of the Apostles: An Exposition, Westminster Commentaries series (1901; reprint ed., Grand Rapids: Baker, 1964), pp. 441 42.) 48 A. N. Sherwin-White, Roman Society and Roman Law in the New Testament (1963; reprint ed., Grand Rapids: Baker, 1978), p. 55.) 49 Bruce, Acts (Greek text), p. 473.) 50 Josephus Antiquities 15.9.6 [331].) 1 1 2 8 0 “tw://bible.?id=40.2.14|AUTODETECT|” 51 In the Greek, see ) 7 1 -1 9 0 “tw://bible.?id=40.2.14|AUTODETECT|” Matt. 2:14) 1 1 -1 9 0 “tw://bible.?id=40.28.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.13|AUTODETECT|” 28:13) 1 1 -1 9 0 “tw://bible.?id=42.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.8|AUTODETECT|” Luke 2:8) 1 1 -1 9 0 “tw://bible.?id=43.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.2|AUTODETECT|” John 3:2) 1 1 -1 9 0 “tw://bible.?id=43.19.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.39|AUTODETECT|” 19:39) 1 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” Acts 9:25) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 )