Acts 23:11

IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)

the night following--his heart perhaps sinking, in the solitude of his barrack ward, and thinking perhaps that all the predictions of danger at Jerusalem were now to be fulfilled in his death there.

the Lord--that is, Jesus.

stood by him . . . Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou . . . also at Rome--that is, "Thy work in Jerusalem is done, faithfully and well done; but thou art not to die here; thy purpose next to 'see Rome' (Act 19:21) shall not be disappointed, and there also must thou bear witness of Me." As this vision was not unneeded now, so we shall find it cheering and upholding him throughout all that befell him up to his arrival there.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act_23:11-35

And the night following the Lord stood by him, and said, Be of good cheer, Paul.

Paul in the castle at Jerusalem

On two other occasions a special Divine encouragement was given to Paul similar to the one here (Act_18:9-10; Act_27:23-24). At other times he acted under the general promises which God makes to all His people; but in these instances, special difficulties made a special promise appropriate. Note--

I. The difficulties and dangers which surrounded Paul.

1. The conspiracy which had been secretly formed against his life. Of this it may be remarked--

(1) That it was made sufficiently strong to render success morally certain. More than forty men who bound themselves over to destruction--to the wrath of God--if they did not succeed.

(2) It might be presumed that Lysias would readily grant a request which would relieve him of embarrassment.

(3) Had the request been granted, it would have been an easy matter to have carried their purpose into execution, for it is not probable that a strong guard would have been sent on an errand apparently so peaceful. In the vision Paul was assured of protection from this danger; and he was rescued in a most remarkable manner (Act_23:16-24).

2. The trials before the Roman governors of Syria. The character of Felix (chap. 24); a man corrupt in heart and life (Act_23:25); ready to be bribed (Act_23:26); disposed to do anything to gratify the Jews (Act_23:27); afforded little reason to hope for justice. The probability that Paul would be delivered up to the Jews, and life again endangered, was not less in the trial before Festus who (chap. 25) was equally disposed to conciliate the Jews (Act_23:9); which led Paul to appeal to Caesar, and secure what had been promised him in the vision. It is easy to see how, when brought before Felix and Festus, the promise that he should bear witness at Rome was necessary to sustain him.

3. The voyage to Rome. In the storm, and shipwreck, all human probability of reaching Rome would fail entirely. Amidst these scenes, Paul could not but fall back on this Divine assurance.

II. The assurance given is the vision, as an illustration of the arrangements which God has made to keep us from despondency.

1. There is need of such an arrangement. We are often surrounded with perils, and are disappointed in our plans. We see no egress from our difficulties; no way of escape from our danger. Obviously we need some arrangement that will inspire hope.

2. We are secretly conscious to ourselves that there is such an arrangement. The world, though full of disappointment and trouble, is not inactive or despairing. There is a conscious something--which inspirits the mariner, the warrior, the farmer, the merchant, the traveller, the Christian. What is this arrangement? How does it appear that it is of Divine origin, and marked by Divine benevolence? In reply to these questions I shall advert--

(1) To the records of the past. We have unconsciously before us, in our difficulties, the memory of the general success which crowns the conflicts of life. The arrangements of God show that the general tendency of things is favourable to effort and to virtue, and preserve the world from idleness and despair.

(2) To the general promises of the Bible. In reference to temporal matters, the promises in regard to success in this life (Isa_33:15-16; Psa_37:25; 1Ti_4:8; Psa_84:11; Php_4:19; Psa_23:1; Heb_13:5), and temporal good (Lev_19:25; Lev_26:4; Deu_7:13; Deu_16:15; Deu_28:4; Psa_67:6) are of a general character; but in reference to the future life they are absolute (Mat_4:7-8; Mar_16:16; Joh_6:37; Rev_22:17). That there are dangers and enemies in the way of our salvation, and that it requires a struggle is certain; but the promise of victory is positive.

(3) To what may be designated an internal confidence of success and safety. How much of hope there is in the young man, the mariner, the merchant, the farmer, etc. God has created the mind buoyant, elastic, hopeful. He leads men to think of recovery and success, rather than to anticipate disaster and defeat. He has thus said to every man, not in distinct vision, yet really, Be of good cheer! (A. Barnes, D. D.)

Good cheer from past and future service

From the midnight whisper of the Lord to Paul we may draw forth sweet encouragement. Paul was like the rest of us, made of flesh and blood, and therefore liable to be cast down: he had kept himself calm at first; but, still, the strong excitement of the day no doubt operated upon his mind, and when he was lying in prison all alone, thinking upon the perils which surrounded him, he needed good cheer, and he received it.

1. This consisted, first, in his Masters presence: The Lord stood by him. If all else forsook him, Jesus was company enough; if all despised him, Jesus smile was patronage enough; if the good cause seemed in danger, in the presence of his Master victory was sure. The Lord stood by him. This shall be said of all who diligently serve God. Dear friend, if you are a worker of the Lord Jesus, depend upon it He will not desert you. Did you ever forsake a friend who was spending his strength for you? If you have done so, you ought to be ashamed of yourself; but I think I hear you say, indignantly, No, I have always been faithful to my faithful friend. Do not, therefore, suspect your Lord of treating you ungenerously, for He is faithful and true.

2. The next comfort for Paul was the reflection that the Lords standing by him proved that He knew where he was, and was aware of his condition. One is reminded of the Quaker who came to see John Bunyan in prison, and said to him, Friend, the Lord sent me to thee, and I have been seeking thee in half the prisons in England. Nay, verily, said John, that cannot be; for if the Lord had sent thee to me, thou wouldst have come here at once, for He knows I have been here for years. God has not a single jewel laid by and forgotten. Thou God seest me is a great consolation to one who delights himself in the Lord. The Lord stood by Paul despite doors and locks: he asked no warders leave to enter, nor did He stir bolt or bar; but there He was, She Companion of His humble servant. If we come into such a peculiar position that no friend knows our experience, none having been tempted as we are, yet the Lord Jesus can enter into our special trial and sympathise in our peculiar grief. Jesus can stand side by side with us, for He has been afflicted in all our afflictions. What is more, that part of our circumstances which we do not know ourselves, Jesus knows, and in these He stands by us; for Paul was not aware of the danger to which he was exposed, he did not know that certain Jews, to the number of forty, had banded together to kill him; but He who was his shield and his exceeding great reward had heard the cruel oath, and arranged to disappoint the bloodthirsty ones. Before Satan can draw the bow the Preserver of men will pus His beloved beyond the reach of the arrow. Before the weapon is forged in the furnace, and fashioned on the anvil, He knows how to provide us with armour of proof which shall turn the edge of She sword and break the point of the spear.

3. When the Lord Jesus came to Paul He gave him a third reason for courage. He said, Be of good cheer, Paul: for thou hast testified of Me in Jerusalem. There was much comfort in this assurance that his work was accepted of his Master. We dare not look for much joy in anything that we have done, for our poor works are all imperfect; and yet the Lord sometimes gives His servants honey in the carcasses of lions which they have themselves slain by pouring into their souls a sweet sense of having walked in integrity before Him. Herein is good cheer; for if the Lord accepts, it is a small matter if men condemn. The Lord says to Paul, Thou hast testified of Me in Jerusalem. The apostle had done so, but he was too humble to console himself with that fact till his Lord gave him leave to do so by acknowledging the brave deed. It may be that your conscience makes you more familiar with your faults than with your services, and you rather sigh than sing as you look back upon your Christian career; yet your loving Lord rovers all your failures, and commends you for what His grace has enabled you to do in the way of witness bearing. It must be sweet to you to hear Him say, I know thy works; for thou hast a little strength, and hast kept My word, and hast not denied My name.

4. A fourth comfort remained for Paul in the words, As thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome. The Lord would have us take comfort from the prospect of future service and usefulness. We are not done with yet, and thrown aside as vessels in which the Lord hath no more. This is the chief point of comfort in our Lords word to the apostle. Be of good courage, there is more for you to do, Paul; they cannot kill you at Jerusalem, for you must bear witness also at Rome. Wycliffe could not die though the malicious monks favoured him with their best wishes in that direction. Nay, said the reformer, I shall not die, but live, and declare all the evil deeds of the friars. The sight of rogues to be exposed roused his flickering life, and revived its flame. (C. H. Spurgeon.)

Pauls vision

1. Christ is constantly with His followers, and He often manifests Himself at the very moment when the future looks darkest to human eyes.

2. Christ manifests Himself with a cheering message: Be of good cheer. The poor persecuted disciple, whom apparently only his enemys mutual jealousies preserve from instant death, is made to feel that the power of Omnipotence is behind him.

3. Christ manifests Himself with words of cheer for His followers, but He does not assure them that their troubles are yet over. Paul has testified in Jerusalem, and must go on to bear witness at Rome.

4. Christ gives no furloughs until the conflict is over. All Paul could look forward to in this world was a mere change of battlefields.

5. Christ gives no furloughs here, but gives the assurance of a final honourable discharge to those who fight the battle out. Paul testified for Christ in Jerusalem and Rome; Christ testifies for Paul in the New Jerusalem of God. (S. S. Times.)

The vision in the castle of Antonia

Learn that--

I. Faithful service in the past is rewarded by the comfort of Christs manifest and marked encouragement. Rewards of Christian service are not all kept for heaven. We may not have the crown here, but we may feel the grasp of the hand that shall presently put it on (Isa_41:13). We may not, while on earth, see the Saviour as He is; we may nevertheless feel His presence.

1. The Lords way of comforting His servants is by His presence. When a little child is in great sorrow, only a mothers comfort suffices. Servants, and sisters, and even a fathers comfort are not enough. So we want the mighty volume of His sympathy who alone is sufficiently touched with the feeling of our infirmities.

2. The Lords words of comfort are words of direct encouragement. How characteristic of the Saviour this language is. Fear not, and Be of good cheer, are words constantly on His lips. To Abraham, to Moses, through Isaiah, God whispers, Fear not. To Mary, Joseph, the women, Zacharias, Jairus, the little flock, the daughter of Sion, John in Patmos, etc., Christ and His angels say, Fear not. Christ spake it to the man sick of the palsy, to the frightened disciples in the storm, and to the suffering Church which in the world must have tribulation.

II. The faithful service of the past is a qualification and commission for the difficult duties of the future. As thou hast testified of Me in Jerusalem, so must, etc.

1. The past had qualified Paul for the future. Jerusalem, and all that went before, would help him to preach at Rome. The trials here would make him strong before Nero, and his hearers would look on this well-tried servant, and become stronger in his past fidelity and deliverances.

2. His past was also his commission for the future. This new service was the reward of the old fidelity; this new battle the honour conferred for the past victory. Marlboroughs minor victories in 1702 make way for Blenheim in 1704 and Blenheim in turn makes way, later on, for Ramillies. So Talavera, and Salamanca, and Vittoria are but Wellingtons preface and commission for Waterloo. Nelson fought St. Vincent and the Nile only to go on to Trafalgar. So our Lord is wont to say to His servants: Thou hast been faithful over a few things, I will make thee ruler over many; Thou hast been faithful at Jerusalem, reward is to testify at Rome. They who fight their smaller battles well, will find larger field s and nobler victories.

III. The words which Christ speaks as to the faithful past, guide and strengthen His servants in trials get to come. Christs words--

1. Guided Paul as to his after appeal to Rome. When Festus asked, Wilt thou go up to Jerusalem (Act_25:9), Paul replied, I appeal unto Caesar. Some good men have accused Paul of weakness and error here. No! Paul felt clear about his duty, and had no regret when Agrippa said, This man might have been set at liberty if he had not appealed unto Caesar. The Saviour Himself had said, Thou shalt bear witness at Rome.

2. Gave Paul patience during a long and tedious course of waiting. The apostles heart had long been set on visiting Rome. His enemies were playing into his hands and were undertaking the charges of his journey. But for two whole years Festus kept Paul bound. But the Saviour had promised Rome, and that was enough. Thus patience was born of former faithfulness.

3. Afforded assurance to Paul amidst the terrific dangers of the journey.

4. Was strength to Paul in Rome. (F. G. Marchant.)

Pauls final departure from Jerusalem

Was marked by--

I. A visit from Christ (verse 11). This advent was--

1. Opportune. We may well suppose that Pauls sensitive nature would be subject to many painful memories, gloomy thoughts, boding anxieties, and perhaps sceptical thoughts.

2. Cheering: What a contrast to the words of falsehood, cursing, blasphemy, which during the previous days had been addressed to him! Christs words were words of--

(1) Commendation. Had Paul been allowed the mental agony of questioning whether he had done the right thing in Jerusalem? If so, here is a scattering of the dark thought: Thou hast testified of Me--well done.

(2) Information. Paul had long been intensely anxious to visit Rome (Act_19:21; Rom_1:10; Rom_15:23-24). Perhaps he had given up this long-cherished purpose, and had wept bitter tears of disappointment on the wreck of the loved hope. Christs words now assured him.

3. Suggestive that great trials in duty--

(1) Are no evidence of unfaithfulness.

(2) Are all known to Christ.

(3) Do not release us from the obligation to persevere.

II. A conspiracy of enemies (verses 12-16). This conspiracy was--

1. Malignant. The sufferings to which he was already subject did not satisfy them. Like wild beasts they thirsted for his blood.

2. Determined. They bound themselves under a curse.

3. Strong. More than forty.

4. Cunning (verse 14). Being in the charge of the Roman officer, he could only be got at through the Sanhedrin. The fact that these wretches could make such a request demonstrates the immorality that prevailed amongst the rulers.

III. An interposition of providence. In the verses that follow (16-35) we find Divine Providence--

1. Thwarting the evil. In the method here recorded we find three things which generally characterise the procedure of Providence.

(1) Simplicity. The agency employed was Pauls sisters son. This is all we know of the family of Paul. Here is a young man, probably uninfluential and obscure, who does the work. It has ever been Heavens plan to employ insignificant means for the accomplishment of great ends.

(2) Unexpectedness. Little did the conspirators expect that their plan would be defeated by an obscure youth; little did Paul expect that deliverance would come for him from such a quarter. Means often most unlikely are employed to accomplish important results.

(3) Naturalness. It was natural

(a) for Pauls nephew, having heard of the malignant plot, to seek access to his uncle, and to warn him of it.

(b) For his uncle to despatch him to the chief captain.

(c) For the chief captain, as a man of honour, to act as he did.

2. Delivering the good.

(1) Paul secured a safe journey to Caesarea. Gods resources are greater than the devils. There were forty murderers in quest of Pauls life, but God raised nearly five hundred brave soldiers to protect him. More are they that are for us than they that are against us.

(2) Paul secured a good introduction to the Roman judge, in the letter that was written by Lysias to Felix. So far Paul is safe, and on his way to the imperial city he long desired to visit. Truly, many are the afflictions of the righteous, but the Lord delivereth him out of them all. (D. Thomas, D. D.)

The call from heaven, Be of good cheer, is for all Christs faithful servants

1. To comfort them at the unrighteous judgment of the world.

2. To indemnify them for the reproach of their ministry.

3. To allay their doubts as to their procedure.

4. To strengthen them for future contests. (K. Gerok.)

And when it was day, certain of the Jews banded together, and bound themselves under a curse.--

The plot of the Jews

Note that hatred--

I. Rises early, but love rises earlier. When morning came the Jews sought Pauls life, but the Lord had stood by Paul long before the morning dawned.

II. Always binds men with a curse, and the curse is on the haters, not on the hated. Curses, like chickens, come home to roost.

III. Demands satisfaction, though bodily wants go unsatisfied. But no soul can live long on hatreds poison.

IV. Demands satisfaction, but it does not secure it, when love appoints otherwise. These plotting Jews died of thirst and starvation if they were faithful to their murderous vow.

V. Is injudicious. It confides its murderous designs to forty men, half of whom are probably constitutionally unable to keep a secret.

VI. Is prompt and energetic. It were well if more of Christs followers had a little of the fiery zeal for Christ that His enemies display against Christ.

VII. Is lying, deceitful, underhanded, unscrupulous, mean. Under the pretence of sending for Paul to question, it makes ready to stab him. (K. Gerok.)

The assassins

One fancies they were chiefly young men, such as are usually foremost in daring and reckless deeds of violence. Probably many of them were students in the rabbinical schools, just as many Nihilists now in Russia are students of the universities. Paul could hardly wonder that some of them should be wrought up to this desperate and cruel undertaking, when he remembered how, a little over twenty years before, he himself had persecuted the Christians in Jerusalem, dragging men and women to prison, and, like some fierce monster, breathing threatening and slaughter against the disciples of the Lord. (J. A. Broadus, D. D.)

Confederacy in evil

In union there is strength--strength for evil as well as strength for good; and many a man will consent to wrong-doing in a ring, or in a corporation, or in a society of which he is a member, when he would never think of consenting to that same evil if he were all by himself in action. We have no need to go back to the days of the apostles for illustrations of this evil spirit. Instances of it abound in the European Nihilists, and the international dynamiters, and the gangs of robbers for both political and material plunder, in our American cities and in our American borders; all of whom exhibit everything that was evil in the course of the Jewish zealots, without the mitigating feature of an honest conviction, or of an accord with the prevalent spirit of the age. There is a timeliness in this Bible illustration of this accursed spirit of secret conspiring in an unholy brotherhood against law and religion, and against life and decency. (H. C. Trumbull, D. D.)

The conspiracy against Paul

In the story of the sack of Troy, Virgil has told us of the coming of Venus to AEneas to persuade him to abandon the useless defence of the city. She dispels the cloud which dims his vision, and enables him to see invisible deities who assist the Greeks in their work of conquest and destruction. AEneas now learns that he has done battle, not against flesh and blood, but against spiritual forces mightier than all the powers of earth. The classic story clearly pictures the natural blindness of men to the spiritual forces which overrule their lives, and the special favour bestowed upon him whose eyes are opened to see events in the light of the unseen world. And this is the great lesson here.

I. God is ever present and active in human affairs. Not always manifestly. The young man who stood by the side of Elisha at Dothan saw nothing at first to persuade him that God was present. But when his eyes were opened he saw that the mountain was full of horses and chariots of fire. The forty conspirators here sought no help and feared no hindrance from the hand of God, although their design was made in the name of their religion. But when the fruits of religion are hatred and wrath and thirst for blood, God is not in it. The help to which these men turned was their own cunning. If we can manage Claudius Lysias, they said, nothing shall save Paul. And yet God was present and active, giving them freedom to make their plans, and some degree of freedom in executing them, but keeping results in His own hand. So, let us believe, He always works.

II. Gods agents in these events were blind to this transcendent fact.

1. Claudius Lysias was unconscious of anything of the sort. He was only a shrewd man, bent upon extricating himself from perplexing difficulties. Alarmed by the, to him unaccountable, violence of the Jews, and disturbed by his non-recognition of a Roman citizen, he fixed upon the plan of sending Paul to Caesarea, as a safe way of relieving himself from further responsibility.

2. More culpable was the blindness of the chief priests and elders and conspirators. How came it that they, belonging to the nation chosen of God to receive the special revelation of His will, were so blind to His purposes? The answer is: Their moral blindness was a result of past sins. We can see God in His plans and wishes only along the line of a sincere and holy purpose.

III. The apostle was the one man of open vision. Nothing in his outward condition had power to obliterate or to disturb his sense of Gods nearness, and of His infinite grace. The Roman barracks had been to him a Bethel.

1. To find the reason for this vision we must go back to the very beginning of Pauls Christian life. In the saying, I was not disobedient to the heavenly vision, is to be found the reason why at critical moments in his life the Lord stood by him to reassure his heart. There is a wonder working instrument of science, by the aid of which one may hear the voice of a friend who is in the heart of a distant city. So upon devoutly attentive ears there may fall, distinct and musical, the still small voice of God, which not all earths many voices can drown.

2. The apostles assurance of Gods presence led him not to a passive reliance, but to cooperation. As he saw the power of the Roman soldiery enlisted in his behalf, he gladly availed himself of their protecting care. When the young man came into his presence to reveal the plot of the conspirators, be immediately availed himself of this information, and laid claim to the help of the chief captain. (W. G. Sperry.)

Divine assistance

1. God strengthens His servants internally by the promise of His grace (verse 14).

2. He reveals the designs of their enemies (verse 16).

3. He stirs up for them active friends (Pauls nephew) and powerful protectors (Lysias).

4. He brings them uninjured through the midst of their enemies (verse 23).

5. He gives them an honourable testimony on the way (verse 25, etc.). (K. Gerok.)

Divine protection

I. Required against the crafty designs of enemies who--

1. Unite against the righteous (verses 12, 13).

2. Disguise themselves under a pious appearance (verses 14, 15).

II. Experienced. God--

1. Brings the wickedness to light (verse 16).

2. Directs the hearts of men for the good of the righteous (verses 17-22). (Lisco.)

And they came to the chief priests and elders and said … signify to the chief captain.--

Evil-doing by proxy

Many persons who would not themselves commit a crime can be induced to have a share in the results of crime. There are railroad stockholders who would not themselves attempt bribery, who will accept a dividend on stock which has been made profitable through a bribery of the Legislature for its advantage. There are bank stockholders who will share without a protest the proceeds of a guilty compromise made by the bank officials with bank robbers for the recovery of stolen funds. And there are Christian voters who will vote for a corrupt man in city councils or in the Legislature, because his corrupt ways increase the value of real estate, or improve the health and comfort of the community. Those Jewish conspirators knew something about human nature when they went to the chief priests and elders, and said, All we ask of you is to get Paul into the open street; then well see to it that he never troubles you again. (H. C. Trumbull, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Acts

CHRIST’S WITNESSES

Act 23:11.

It had long been Paul’s ambition to ‘preach the Gospel to you that are at Rome also.’ His settled policy, as shown by this Book of the Acts, was to fly at the head, to attack the great centres of population. We trace him from Antioch to Philippi, Thessalonica, Athens, Corinth, Ephesus; and of course Rome was the goal, where a blow struck at the heart might reverberate through the empire. So he had planned for it, and prayed about it, and thought about it, and spoken about it. But his wish was accomplished, as our prayers and purposes so often are, in a manner very strange to him. A popular riot in Jerusalem, a half-friendly arrest by the contemptuous impartiality of a Roman officer, a final rejection by the Sanhedrim, a prison in Caesarea, an appeal to Caesar, a weary voyage, a shipwreck: this was the chain of circumstances which fulfilled his desire, and brought him to the imperial city.

My text comes at the crisis of his fate. He has just been rejected by his people, and for the moment is in safety in the castle under the charge of the Roman garrison. One can fancy how, as he lay there in the barrack that night, he felt that he had come to a turning-point; and the thoughts were busy in his mind, ‘Is this for life or for death? Am I to do any more work for Christ, or am I silenced for ever?’-’And the Lord stood by him and said, Be of good cheer, Paul!’ The divine message assured him that he should live; it testified of Christ’s approbation of his past, and promised him that, in recompense for that past, he should have wider work to do. So he passed to the unknown future quietly; and went on his way with the Master by his side.

Now, dear friends, it seems to me that in these great words there lie lessons applying to all Christian people as truly, though in different fashion, as they did to the Apostle, and having an especial bearing on that great enterprise of Christian missions, with which I would connect them in this sermon. I desire, then, to draw out the lessons which seem to me to lie under the surface of this great promise.

I. To live ought to be, for a Christian, to witness.

The promise in form is a promise of continued testimony-bearing; in its substance, one might say, it is a promise of continued life. Paul is cheered, not by being told that the wrath of the enemy will launch itself at his head in vain, and that he will bear a charmed life through it all, but by being told that there is work for him to do yet. That is the shape in which the promise of life is held out to him. So it always ought to be; a Christian man’s life ought to be one continuous witnessing for that Lord Christ who stood by the Apostle in the castle at Jerusalem.

Let me just urge this upon you for a few moments. It seems to me that to raise up witnesses for Himself is, in one aspect, the very purpose of all Christ’s work. You and I, dear brethren, if we have any living hold of that Lord, have received Him into our hearts, not only in order that for ourselves we may rejoice in Him, but in order that, for ourselves rejoicing in Him, we may ‘show forth the virtues of Him who hath called us out of darkness into His marvellous light.’ There is no creature so great as that he is not regarded as a means to a further end; and there is no creature so small but that he has the right to claim happiness and blessing from the Hand that made him. Jesus Christ has drawn us to Himself, that we may know the sweetness of His presence, the cleansing of His blood, the stirring and impulse of His indwelling life in us for our own joy and our own completion, but also that we may be His witnesses and weapons, according to that great word: ‘This people have I formed for Myself. They shall shew forth My praise.’

God has ‘shined into our hearts in order that we may give,’ reflecting the beams that fall upon them, ‘the light of the knowledge of the glory of God, in the face of Jesus Christ.’ Brother and sister, if you have the Christian life in your souls, one purpose of your possessing it is that you may bear witness for Him.

Again, such witness-bearing is the result of all true, deep, Christian life. All life longs to manifest itself in action. Every conviction that a man has seeks for utterance; especially so do the beliefs that go deepest and touch the moral and spiritual nature and relationships of a man. He that perceives them is thereby impelled to desire to utter them. There can be no real, deep possession of that great truth of the Gospel which we profess to be the foundation of our personal lives, unless we have felt the impulse to spread the name and to declare the sweetness of the Lord. The very same impulse that makes the loving heart carve the beloved name on the smooth rind of the tree makes it sweet to one who is in real touch and living fellowship with Jesus Christ to speak about Him. O brother! there is a very sharp test for us. I know that there are hundreds of professing Christians-decent, respectable sort of people, with a tepid, average amount of Christian faith and principle in them-who never felt that overmastering desire, ‘I must let this thing out through my lips.’ Why? Why do they not feel it? Because their own possession of Christ is so superficial and partial. Jeremiah’s experience will be repeated where there is vigorous Christian life: ‘Thy word shut up in my bones was like a fire’-that burned itself through all the mass that was laid upon it, and ate its way victoriously into the light-’and I was weary with forbearing, and I could not stay.’ Christian men and women, do you know anything of that o’er-mastering impulse? If you do not, look to the depth and reality of your Christian profession.

Again, this witnessing is the condition of all strong life. If you keep nipping the buds off a plant you will kill it. If you never say a word to a human soul about your Christianity, your Christianity will tend to evaporate. Action confirms and strengthens convictions; speech deepens conviction; and although it is possible for any one- and some of us ministers are in great danger of making the possibility a reality-to talk away his religion, for one of us who loses it by speaking too much about it, there are twenty that damage it by speaking too little. Shut it up, and it will be like some wild creature put into a cellar, fast locked and unventilated; when you open the door it will be dead. Shut it up, as so many of our average Christian professors and members of our congregations and churches do, and when you come to take it out, it will be like some volatile perfume that has been put into a vial and locked away in a drawer and forgotten; there will be nothing left but an empty bottle, and a rotten cork. Speak your faith if you would have your faith strengthened. Muzzle it, and you go a long way to kill it. You are witnesses, and you cannot blink the obligation nor shirk the duties without damaging that in yourselves to which you are to witness.

Further, this task of witnessing for Christ can be done by all kinds of life. I do not need to dwell upon the distinction between the two great methods which open themselves out before every one of us. They do so; for direct work in speaking the name of Jesus Christ is possible for every Christian, whoever he or she is, however weak, ignorant, uninfluential, with howsoever narrow a circle. There is always somebody that God means to be the audience of His servant whenever that servant speaks of Christ. Do you not know that there are people in this world, as wives, children, parents, friends of different sorts, who would listen to you more readily than they would listen to any one else speaking about Jesus Christ? Friend, have you utilised these relationships in the interests of that great Name, and in the highest interests of the persons that sustain them to you, and of yourselves who sustain these to them?

And then there is indirect work that we can all do in various ways, I do not mean only by giving money, though of course that is important, but I mean all the manifold ways in which Christian people can show their sympathy with, and their interest in, the various forms in which adventurous, chivalrous, enterprising Christian benevolence expresses itself. It was an old law in Israel that ‘as his part was that went down into the battle, so should his part be that tarried by the stuff.’ When victory was won and the spoil came to be shared, the men who had stopped behind and looked after the base of operations and kept open the communications received the same portion as the man that, in the front rank of the battle, had rushed upon the spears of the Amalekites. Why? Because from the same motive they had been co-operant to the same great end. The Master has taken up that very thought, and has applied it in relation to the indirect work of His people, when He says, ‘He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward.’ The motive is the same; therefore the essential character of the act is the same; therefore the recompense is identical. You can witness for Christ directly, if you can say-and you can all say if you like-’We have found the Messias,’ and you can witness for Christ by casting yourselves earnestly into sympathy with and, so far as possible, help to the work that your brethren are doing. Dear friends, I beseech you to remember that we are all of us, if we are His followers, bound in our humble measure and degree, and with a reverent apprehension of the gulf between us and Him, still to take up His words and say, ‘To this end was I born, and for this cause came I into the world, that I might bear witness to the truth.’

II. There is a second thought that I would suggest from these words, and that is that secular events are ordered with a view to this witnessing.

Take the case before us. Here are two independent and hostile powers; on the one hand the bigoted Jewish Sanhedrim, hating the Roman yoke; and on the other hand the haughty and cruel pressure of that yoke on a recalcitrant and reluctant people: and these two internecine enemies are working on their own lines, each very willing to thwart the other, Mechanicians talk of the ‘composition of forces,’ by which two pressures acting at right angles to each other on a given object, impart to it a diagonal motion. The Sanhedrim on the one side, representing Judaism, and the captain of the castle on the other, representing the Roman power, work into each other’s hands, although neither of them knows it; and work out the fulfilment of a purpose that is hidden from them both.

No doubt it would be a miserably inadequate account of things to say that the Roman Empire came into existence for the sake of propagating Christianity. No doubt it is always dangerous to account for any phenomenon by the ends which, to our apprehension, it serves. But at the same time the study of the purposes which a given thing, being in existence, serves, and the study of the forces which brought it into existence, ought to be combined, and when combined, they present a double reason for adoring that great Providence which ‘makes the wrath of men to praise’ it, and uses for moral and spiritual ends the creatures that exist, the events that emerge, and even the godless doings of godless men.

So here we have a standing example of the way in which, like silk-worms that are spinning threads for a web that they have no notion of, the deeds of men that think not so are yet grasped and twined together by Jesus Christ, the Lord of providence, so as to bring about the realisation of His great purposes. And that is always so, more or less clearly.

For instance, if we wish to understand our own lives, do not let us dwell upon the superficialities of joy or sorrow, gain or loss, but let us get down to the depth, and see that all these externals have two great purposes in view-first, that we may be made like our Lord, as the Scripture itself says, ‘That we may be partakers of His holiness,’ and then that we may bear our testimony to His grace and love. Oh, if we would only look at life from that point of view, we should be brought to a stand less often at what we choose to call the mysteries of providence! Not enjoyment, not sorrow, but our perfecting in godliness and of the increase of our power and opportunities to bear witness to Him, are the intention of all that befalls us.

I need not speak about how this same principle must be applied, by every man who believes in a divine providence, to the wider events of the world’s history, I need not dwell upon that, nor will your time allow me to do it, but one word I should like to say, and that is that surely the two facts that we, as Christians, possess, as we believe, the pure faith, and that we, as Englishmen, are members of a community whose influence is world-wide, do not come together for nothing, or only that some of you might make fortunes out of the East Indian and China trade, but in order that all we English Christians might feel that, our speaking as we do the language which is destined, as it would appear, to run round the whole world, and our having, as we have, the faith which we believe brings salvation to every man of every race and tongue who accepts it, and our having this responsible necessary contact with the heathen races, lay upon us English Christians obligations the pressure and solemnity of which we have yet failed to appreciate.

Paul was immortal till his work was done. ‘Be of good cheer, Paul; thou must bear witness at Rome.’ And so, for ourselves and for the Gospel that we profess, the same divine Providence which orders events so that His servants may have the opportunities of witnessing to it, will take care that it shall not perish-notwithstanding all the premature jubilation of anti-Christian literature and thought in this day-until it has done its work. We need have no fear for ourselves, for though our blind eyes often fail to see, and our bleeding hearts often fail to accept, the conviction that there are no unfinished lives for His servants, yet we may be sure that He will watch over each of His children till they have finished the work that He gives them to do. And we may be sure, in regard to His great Gospel, that nothing can sink the ship that carries Christ and His fortunes. ‘Be of good cheer . . . thou hast borne witness . . . thou must bear witness.’

III. Lastly, we have here another principle-namely that faithful witnessing is rewarded by further witnessing.

‘Thou hast . . . in Jerusalem,’ the little city perched upon its crag; ‘Thou must . . . in Rome,’ the great capital seated on its seven hills. The reward for work is more work. Jesus Christ did not say to the Apostle, though he was ‘wearied with that which came upon him daily, the care of all the churches,’ ‘Thou hast borne witness, and now come apart and rest’; but He said to him, ‘Thou hast filled the smaller sphere; for recompense I put thee into a larger.’

That is the law for life and everywhere, the tools to the hand that can use them. The man that can do a thing gets it to do in too large a measure, as he sometimes thinks; but he gets it, and it is all right that he should. ‘To him that hath shall be given.’ And it is the law for heaven. ‘Thou hast borne witness down on the little dark earth; come up higher and witness for Me here, amid the blaze.’

It is the law for this Christian work of ours. If you have shone faithfully in your ‘little corner,’ as the child’s hymn says, you will be taken out and set upon the lamp-stand, that you ‘may give light to all that are in the house.’ And it is the law for this great enterprise of Christian missions, as we all know. We are overwhelmed with our success. Doors are opening around us on every side. There is no limit to the work that English Churches can do, except their inclination to do it. But the opportunities open to us require a far deeper consecration and a far closer dwelling beside our Master than we have ever realised. We are half asleep yet; we do not know our resources in men, in money, in activity, in prayer.

Surely there can be no sadder sign of decadence and no surer precursor of extinction than to fall beneath the demands of our day; to have doors opening at which we are too lazy or selfish to go in; to be so sound asleep that we never hear the man of Macedonia when he stands by us and cries, ‘Come over and help us!’ We are members of a Church that God has appointed to be His witnesses to the ends of the earth. We are citizens of a nation whose influence is ubiquitous and felt in every land. By both characters, God summons us to tasks which will tax all our resources worthily to do. We inherit a work from our fathers which God has shown that He owns by giving us these golden opportunities. He summons us: ‘Lengthen thy cords and strengthen thy stakes. Come out of Jerusalem; come into Rome.’ Shall we respond? God give us grace to fill the sphere in which He has set us, till He lifts us to the wider one, where the faithfulness of the steward is exchanged for the authority of the ruler, and the toil of the servant for the joy of the Lord!

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

23:11 At this critical juncture, Jesus encouraged Paul to continue as his faithful witness by assuring him that he would go to Rome (see 19:21).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 23:11. Τῇ δὲ ἐπιούσῃ νυκτὶ, but on the following night) When dangers have come to their height, then especially does the Lord disclose Himself with His consolation. The Divine promises were given, as to the people in the Old Testament, so to the saints individually, at that time especially when all things might seem to them desperate: comp. Act 23:16, ch. Act 27:23; 2Ti 4:17.—ὁ Κύριος) the Lord, Jesus. What Paul in the spirit had proposed to himself, ch. Act 19:21, the Lord establishes (confirm), now when it was the mature (ripe) time. A third declaration is added by the angel of GOD: ch. Act 27:23-24. Accordingly from this chapter 23, the main subject of this book is the apostolical testimony accomplished by Paul at Rome: 2Ti 4:17. But if the defenders of Peter’s supremacy had found either the whole or only the half of this ascribed to Peter, how they would urge it!—διεμαρτύρω, thou hast testified) especially during the immediately preceding days.—Ἱερουσαλὴμ, Ῥώμην, in Jerusalem, at Rome) The two metropolitan cities of the world.—δεῖ, thou must) Danger in the eyes of God is a mere nothing. The very hindrances prove advantages.—καὶ, also) To him who hath it shall be given.—εἰς Ῥώμην, at Rome) The promise, reaching to a distance, embraced all the nearer and intermediate times. Paul shall bear witness at Rome: therefore he shall come to Rome: therefore he shall escape the plots of the Jews, and the dangers of the sea, and injury from the viper.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_23:11-14. Whether the appearance of Christ encouraging Paul to further stedfastness was a vision in a dream, or a vision in a waking state, perhaps in an ecstasy, cannot be determined (in opposition to Olshausen, who holds the latter as decided, see on Act_16:9).

εἰς Ἱερουσ. and εἰς Ῥώμ.] The preacher coming from without preaches into the city; comp. Mar_14:9. See on Mar_1:39, also on Act_9:28, Act_26:20. Observe also, that Jerusalem and Rome are the capitals of the world, of the East and West. But a further advance, into Spain, were it otherwise demonstrable, would not be excluded by the intimation in this passage, since it fixes no terminus ad quem (in opposition to Otto, Pastoralbr. p. 171).

Act_23:12. συστροφήν] a combination (Act_19:40; 1Ma_14:44; Polyb. iv. 34. 6), afterwards still more precisely described by συνωμοσίαν, a conspiracy. That the conspirators were zealots and sicarii, perhaps instigated by Ananias himself (concerning whom, however, it is not demonstrable that he was himself a Sadducee), as Kuinoel thinks, is not to be maintained. Certainly those Asiatics in Act_21:27 were concerned in it.

οἱ Ἰουδαῖοι] the Jews, as the opposition. This general statement is afterwards more precisely limited, Act_23:13.

ἀνεθεμ. ἑαυτούς] they cursed themselves, pronounced on themselves (in the event of transgression) the הֶדֶם, the curse of divine wrath and divine rejection, declaring that they would neither eat nor drink (γεύσασθαι, Act_23:14, expresses both) until, etc. See on similar self-imprecations (which, in the event of the matter being frustrated without the persons own fault, could be removed by the Rabbins, Lightfoot in loc.), Selden, de Synedr. p. 108 f.

ἔως] with the subjunctive, because the matter is contemplated directly, and without ἄν; Fritzsche, ad Matth. p. 499; Winer, p. 279 [E. T. 371].

Act_23:14. τοῖς ἀρχ. κ. τ. πρεσβ.] That they applied to the Sadducean Sanhedrists, is evident of itself from what goes before.

ἀναθέμ. ἀναθεματίσ.] Winer, p. 434 [E. T. 584].

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 23:11 . τῇ ἐπι . νυκτί ., see Knabenbauer’s note, p. 385, on Hilgenfeld’s strictures; and below on the need and fitness of the appearance of the Lord on this night. ἐπιστὰς , cf. Act 12:7 , and Act 18:9 . ὁ κ ., evidently Jesus, as the context implies. θάρσει : only in the imperative in N.T. (seven times); the word on the lips of Christ had brought cheer to the sick and diseased, Mat 9:2 ; Mat 9:22 , Mar 10:49 ; to the disciples sailing on the sea, Mat 14:27 , Mar 6:50 ; to the same disciples in an hour of deeper need, Joh 16:33 , cf. its use in LXX as a message of encouragement (elsewhere we have the verb θαρρεῖν , so in Paul and Heb., but cf. Apoc. of Peter , v., Blass, Gram. , p. 24). The Apostle might well stand in need of an assurance after the events of the day that his labours would not be cut short before his great desire was fulfilled. The words of the Lord as given to us by St. Luke intimate that the Evangelist regarded Paul’s visit to Rome as apex Evangelii , so far as his present work was concerned. διεμαρτύρω : the word seems to imply the thoroughness of the Apostle’s testimony, and to show that his method of bearing it was approved by his Lord, see on Act 2:40 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 11. Be of good cheer, Paul] It is no wonder if, with all these trials and difficulties, St. Paul was much dejected in mind; and especially as he had not any direct intimation from God what the end of the present trials would be: to comfort him and strengthen his faith, God gave him this vision.

So must thou bear witness also at Rome.] This was pleasing intelligence to Paul, who had long desired to see that city, and preach the Gospel of Christ there. He appears to have had an intimation that he should see it; but how, he could not tell; and this vision satisfied him that he should be sent thither by God himself. This would settle every fear and scruple concerning the issue of the present persecution.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. And the night following. Luke declareth that Paul was strengthened with an oracle, that he might stand courageously against terrible assaults when things were so far out of order. Surely it could not be but that he was sore afraid, and that he was sore troubled with the remembrance of things to come. Wherefore, the oracle was not superfluous. Those former things whereby he was taught that God cared for him, ought to have sufficed to nourish his hope, and to have kept him from fainting; but because in great dangers Satan doth oftentimes procure new fears, that he may thereby (if he cannot altogether overwhelm God’s promises in the hearts of the godly) at least darken the same with clouds, it is needful that the remembrance of them be renewed, that faith, being holpen with new props and stays, may stand more steadfastly. But the sum is, that Paul may behave himself boldly, because he must be Christ’s witness at Rome also. But this seemeth to be but a cold and vain consolation, as if he should say, Fear not, because thou must abide a sorer brunt; for it had been better, according to the flesh, once to die, and with speed to end his days, than to pine away in bands, and long time to lie in prison. The Lord doth not promise to deliver him; no, he saith not so much as that he shall have a joyful end; only he saith, that those troubles and afflictions, wherewith he was too sore oppressed already, shall continue long. But by this we gather better of what great importance this confidence is, that the Lord hath respect unto us in our miseries, though he stretch not forth his hand by and by to help us.

Therefore, let us learn, even in most extreme afflictions, to stay ourselves upon the word of God alone; and let us never faint so long as he quickeneth us with the testimony of his fatherly love. And because oracles are not now sent from heaven, neither doth the Lord himself appear by visions, we must meditate upon his innumerable promises, whereby he doth testify that he will be nigh unto us continually. If it be expedient that an angel come down unto us, the Lord will not deny even this kind of confirmation. Nevertheless, we must give this honor to the word, that being content with it alone we wait patiently for that help which it promiseth us.

Moreover, it did profit some nothing to hear angels which were sent down from heaven; but the Lord doth not in vain seal up in the hearts of the faithful by his Spirit those promises which are made by him. And as he doth not in vain beat them in and often repeat them, so let our faith exercise itself diligently in the continual remembrance of them. For if it were necessary that Paul’s faith should be oftentimes set and stored up with a new help, there is none of us which needeth not many more helps. Also, our minds must be armed with patience, that they may pass through the long and troublesome circuits of troubles and afflictions.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Be of good cheer, Paul.—The day had been one of strange excitement, and most have roused many anxieties. Personal fear as to suffering or death he was, more than most men, free from; but was his work to be cut short? Was he to fall a victim to the malice of the Jews? Was the desire, which he had cherished for many years, to preach the gospel in the great capital of the empire (Rom_1:13; Rom_15:23) to be frustrated? These questions pressed upon him in the wakeful night that followed the exhausting day; and, with a nature like St. Paul’s, such anxieties could not but find expression in his prayers. To those prayers the “vision and apocalypse of the Lord” of which we now read was manifestly the answer. To him, tossed on these waves and billows of the soul, as once before to the Twelve tossing on the troubled waters of the Sea of Galilee (Mat_14:27), there came the words, full of comfort and of hope, “Be of good cheer.” There might be delay and suffering, and a long trial of patience, but the end was certain; he was to reach the goal of Rome.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11–25. Paul is cheered by a Vision. The Jews conspire to kill him

11. And the night following] The Apostle was now, though not rightly a prisoner, yet kept, that he might be out of harm’s way, under the charge of the Roman soldiers. The hearing of his case having been interrupted, another time was to be appointed when the examination should be completed.

the Lord stood by him] Appearing in a vision as before at Corinth, cp. Act_18:9.

Be of good cheer] The Apostle could hardly be otherwise than downcast with the events of the previous day. He had entered the Temple and undertaken the Nazarite vow with a view of conciliating the Jews and he had only been saved from being torn in pieces of them through the interference of the Roman commander.

so must thou bear witness also at Rome] He had already written to the Roman church of his “longing to see them,” and that “oftentimes he had purposed to come unto them (Rom_1:11-13),” and St Luke (Act_19:21) records the intention in the history of St Paul’s stay at Ephesus. The way to compass such a visit had not yet been found, but now it is pointed out by the Lord Himself.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the night following,.... The day in which Paul was brought before the sanhedrim, and pleaded his own cause before them, and had thrown them into confusion and division:

the Lord stood by him; the Lord Jesus Christ appeared in a vision to him, and stood very near him, by the side of him, by the bed or couch on which he might lie: and said,

be of good cheer, Paul; though he was now a prisoner in the castle; and though the high priest, and the Sadducees especially, were enraged against him; and though a plot was about to be formed to take away his life; for this exhortation seems to be designed to prepare him for further trials, and to prevent discouragement under them; which shows the great care of Christ over him, his concern for him, and love to him: the word Paul is not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions; but the calling him by name seems to express not only singular knowledge of him, but greater familiarity and affection; it is in the Arabic version, and in other Greek copies:

for as thou hast testified of me in Jerusalem; not only in the Christian church, and before the Apostle James, and the elders, but in the Jewish sanhedrim, and before the high priest, Scribes, Pharisees, and Sadducees, where and before whom, though not particularly recorded, he bore a testimony for Jesus, that he was the true Messiah; and that though he died, he was risen from the dead, and was at the right hand of God, and was the only Saviour of men:

so must thou bear witness also at Rome; as he had bore a public and faithful witness to the person, office, and grace of Christ at Jerusalem, the metropolis of Judea; so it was necessary, by the decree of God, and for the glory of Christ, that he should bear a like testimony at Rome, the chief city in the whole world; hereby signifying, that he should not die at Jerusalem, and giving him a hint that he should appeal to Caesar, which he afterwards did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 11. The Lord stood by him] Turned his prison into a palace, as likewise he did to Algerius, Christ’s prisoner, and Master Philpot, thus to his friends, Though I tell you I am in hell in the judgment of this world, assuredly I feel in the same the consolation of heaven, I praise God; and this loathsome and horrible prison is as pleasant to me as the walk in the garden of the King’s Bench.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Lord stood by him - Evidently the Lord Jesus. See the notes on Act 1:24. Compare Act 22:18. The appearance of the Lord in this case was a proof that he approved the course which Paul had taken before the Sanhedrin.

Be of good cheer - It would not be remarkable if Paul, by these constant persecutions, should be dejected in mind. The issue of the whole matter was as yet doubtful. In these circumstances, it must have been especially consoling to him to hear these words of encouragement from the Lord Jesus, and this assurance that the object of his desires would be granted, and that he would be permitted to bear the same witness of him in Rome. Nothing else can comfort and sustain the soul in trials and persecutions but evidence of the approbation of God, and the promises of his gracious aid.

Bear witness also at Rome - This had been the object of his earnest wish Rom 1:10; Rom 15:23-24, and this promise of the Lord Jesus was fulfilled, Act 28:30-31. The promise which was here made to Paul was not directly one of deliverance from the present persecution, but it implied that, and made it certain.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Be constant...so must thou bear witness also at Rome; and so needest not fear to be killed by them. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Lord stood by him; in a revelation appearing inwardly to his mind; which is the rather thought to have been so, because it is here said to have been in the night; but whether by vision or revelation, it is all one as to this purpose, and neither were unfrequent unto Paul, 2Co 12:1.

Be of good cheer: so true it is what our Saviour had promised and foretold, Joh 16:33, In the world ye shall have tribulation, but in me ye shall have peace.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Night following—Exhausted with the past two days’ excitements, alone in the desolate barracks, does the blessed Jesus find and console his faithful confessor. Has the lonely advocate for his Lord any misgivings that unholy passion has stained his record that day? This Be of good cheer assures his spirit on that point, and infuses within him the freshness of a new life.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The R.T. omits Paul, in the T.R. and A.V.; concerning for of, A.V.; at for in, A.V. The Lord stood by him. The jaded, harassed, and overwrought spirit needed some unusual support. The Lord whom Paul loved, and for whom he was suffering so much, knew it, and in his tender care for his servant stood by him and spake a word of gracious encouragement to him. Paul felt that he was not forgotten or forsaken. There was more work for him to do, in spite of all the hatred of his countrymen. The capital of heathendom must hear his testimony as well the metropolis of the circumcision.

Vers. 11-24. The powers that act on us from without.

Manifold are the powers which are acting upon our spirit and deciding our course and destiny. Some of these are suggested by this narrative.

I THE MALEVOLENT HUMAN. (Vers. 12-15.) In this case human malevolence took a very violent and malignant form: it sought to compass Paul"s death by a dark and shameless stratagem. More often it seeks to do us injury for which we shall suffer, but from which we may recover. The very worst form which it assumes is that of aiming at our spiritual integrity, leading us into sin and so into shame and death.

II THE INDIFFERENT HUMAN. (Vers. 18-24.) The Roman-centurion, chief captain, soldier took no special interest in Paul, and had no prejudice against him. tie regarded the whole matter in a professional light, and acted in simple and strict accordance with his habits of obedience and command. Around us is human law, human custom, human society with this we must lay our account. It will proceed on its usual course, like a train upon the lines laid down for it, with small concern for our hopes and fears, our joys and sorrows. If we take heed, we may avail ourselves of its help; if we are indiscreet, it wilt dash against us unpityingly. So far as we may do so and can do so, we must order ourselves so as to benefit by its strong force.

III THE BENIGNANT HUMAN. (Vers. 16-21.) Paul"s sister induced her son to interpose, and the young man (or, youth) played his delicate and dangerous part well, intervening between these sanguinary schemers and their illustrious victim. We may hope for positive sympathy and active aid from

(1) those who are closely and tenderly related to us;

(2) those who are young, and therefore open to many admirable inspirations (obedience, pity, courage, aspiration, etc.);

(3) those who have spiritual affinities with us, to whom we are brethren or fathers "in the Lord.

IV THE DIVINE. (Ver. 16.) At this troublous and anxious time, when Paul was cut off from fellowship with the disciples, the Master himself drew near to him. He came with his comforting presence and his cheering word. He did not fail his servant then; nor will he fail his faithful followers now. We may reckon upon

(1) his comforting presence with us;

(2) his word of promise and cheer;

(3) his summons to bear witness in the future as in the past: "As thou hast testified so must thou," etc. While all these powers are acting upon us, we must play our own part manfully, or the issue will be unfavorable (ver. 17). When all is done for or against us, we must make our own choice, decide for ourselves which of the two paths we will pursue, at which gate we shall be found when the journey of life is over. C. (Gal_6:4, Gal_6:5)

Light in the darkness.

the night following," etc. Review the position of the apostle. In prison. Hated by the Jews. Only rescued by a heathen hand, which itself may be turned against him. Perplexed by his own thoughts (el. Elijah in the cave at Mount Horeb). Conflict of fears and desires his hope to do greater things, his desire to see Rome; his sense of a great vocation as the leading missionary; his apparent helplessness among his enemies. The vision had a twofold purpose to prepare the apostle for its work, to give encouragement to all who resembled him in single-heartedness and spiritual heroism.

I THE ASSURANCE GIVEN.

1. The strengthening of faith in the personal Redeemer. His resurrection; his sympathy; his approval of the apostle"s life; the progress of his kingdom.

2. The certainty conveyed that all that would occur in Jerusalem would be overruled for good.

3. The prospect held out corresponding to the apostle"s own aims and desires, that Rome would be visited a prospect which emboldened him to appeal to Caesar, although it might lead to greater sufferings eventually.

II THE LESSON TAUGHT.

1. In the darkest night the appearance of Jesus is new strength.

2. Faithful and heroic work is never left without encouragement.

3. Though visions of the night may not be granted to the Church now, except on very rare occasions, still there are foresights of the future which can be obtained by deep insight, prayerful vigilance, elevated faith and. study of events in the light of the Savior"s words, and the facts of his past intercourse with his disciples.

4. Holy ambition is accompanied with the spirit of apostolic self*devotion, and is rewarded with the accomplishment of our desires. "Expect great things; attempt great things." Why not aim at Rome? James and John were not reproved by Christ for desiring a place beside him, but were reminded that they must purge all such desires of the sordid and selfish, and be prepared for the baptism of blood. If we take up the cross, we may sit with Jesus on the throne.

5. The highest description of a Christian"s life is "bearing witness." Christ is all and in all we reflect his light. Even at Rome a simple testimony is enough. R.

The sympathizing and mindful Master.

We may justly suppose that, after the life, activity, and intense excitement of that day, a reaction set in for Paul with the time of darkness and enforced rest. Those who toil for their Lord all day will not find themselves forgotten in their night of darkness, of uncertainty, of trouble. The comfort of Jesus is in this night brought to Paul. And the way in which it was brought to him must have been most grateful. That comfort offered itself in several degrees.

I THE LORD HIMSELF APPEARS. What an honor! What a kindness! What a comfort!

II THE LORD HIMSELF "STANDS BY" PAUL. What a condescension! What a really brotherly helping!

III THE LORD HIMSELF SPEAKS WORDS OF GOOD CHEER. What a help for Paul, that voice! He had known different tones of voice of Jesus. What a gracious variety, this! What a close suggestion also of the faithful watching of the Lord over his faithful servant! He "had seen," he "had seen" the sorrowing, wearied, grieved spirit of Paul, and had come to stay his affliction by the direct exhortation, "Be of good cheer.

IV THE LORD UTTERS A KINDLY SUGGESTION, BETOKENING KINDLY REMEMBRANCE OF PAUL"S PAST WITNESS AT JERUSALEM, THOUGH IT WAS EVEN HE WHO HAD PEREMPTORILY CUT IT SHORT, AND HAD SAID, "DEPART!

V THE LORD ASSURES HIM OF DISTINGUISHED FUTURE SERVICE FOR HIM.

1. This will put to flight all cares and anxieties as to the result of this trial, as to the fear of assassination, as to the uncertainty of his future career on earth.

2. It puts to flight all self-reproaching fears as to whether, "for his unworthiness," he was now to he cast aside. No; he is still a vessel meet for the Master"s use a weapon, polished, and not to be cast aside or laid aside.

VI THE LORD MAKES A VERY SELECTION OF WORDS THAT CARRY COMFORT AND STRENGTH WITH THEM. "Thou must bear witness also at Rome." His Lord needs him and relies on him. And says he can depend on him who had done his work so well "in Jerusalem. B.

Divine cheer in anxious hours.

One of St. Paul"s marked peculiarities was sensitiveness to Divine visions and communications. Such visions are indeed granted only in the sovereignty of Divine grace; but we may see that they are granted only to such persons as are receptive, and likely to be influenced aright by them. The same remark may be made concerning "visions" and miracles "and all special modes of Divine communication. They are conditioned as truly by what man can receive as by what God can grant; and this may sufficiently explain why we have no visions or miracles now. On St. Paul"s sensitiveness to the Divine nearness, note

(1) that his Christian life began in a vision and revelation;

(2) that his labors had been directed in a special manner; and

(3) that the culture of his spiritual life involved the quick, clear vision of the "unseen." Show what an anxious day this had been to the apostle. He estimated the malice of the Jewish party, and knew well that nothing short of his death would satisfy these zealots. No doubt he spent much time in prayer, and, as a response, there came this vision of his glorified Lord, and the cheering and assuring message. Our Lord gave his personal cheerings to St. Paul by manifestation and message on all the great occasions of perplexity and danger in the apostle"s career. (see Act_18:9 Act_17:22-25, etc.) We may see that, in this instance before us, the grounds on which the apostle should be of "good cheer" were partly expressed and partly assumed.

I "BE OF GOOD CHEER;" FOR YOU SHALL STILL WORK AND WITNESS. No joy to St. Paul could be compared with this, that he might be longer spared to work for his Divine Master. True, he could say that "to die is gain," but he could unfeignedy rejoice with his disciples that he was to continue with them all for their furtherance and joy in faith." On this occasion, taken back to the castle in the charge of the Roman guard, he might reasonably have felt despondent. "To human apprehension there was at this time nothing between the apostle and death but the shelter afforded in the Roman barrack." He might fear that his work was done. All earnest Christian workers know what times of depression and despondency mean. Even after successful work there may come the feeling of exhaustion, and we may say, like Elijah, "Let me die, for I am not better more successful than my fathers." To Elijah, to St. Paul, and to us, at such times, the best of all cheer is the message, "The Lord hath need of thee" yet awhile. With such cheer the clouds pass; we can smile again on life. We are lifted up above our difficult circumstances and our exceeding perils. We learn that if bearing and battling have to be our lot, it is but for a while; we shall battle through, and we shall even serve God in the battling. This is good cheer indeed. Christ shall still be magnified in our body, whether it be by life or by death.

II "BE OF GOOD CHEER;" FOR I AM WITH YOU. This is the comforting which is assumed rather than expressed. Christ "stood by" the apostle, but it was only his coming out of the invisible into the visible. St. Paul only saw what was the permanent fact. His Lord was always standing by him, always within the visions of his soul. And there is no cheer for us like this. Compare the intense anxiety of Moses to be sure that Jehovah was present in the comp. "If thy presence go not with me, carry us not up hence." it was perfect rest for anxious Moses to hear Jehovah respond, saying, My presence shall go with thee." What is in this case assumed is actually expressed to St. Paul in some of his other visions. At Corinth Christ had said, "Be not afraid for I am with thee, and no man shall set on thee to hurt thee." Still, we know that trial is nothing, if Jesus is with us, helping us to bear; and work is nothing, if Jesus is with us, helping us to do. I can do all things, and can bear all sufferings, if my Lord be there." Then impress what is for us the real cheer of life.

1. Work.

2. God"s presence the inspiration and the strength of our working.

3. The inward consciousness that God"s approval rests upon our work.

In our text Christ did but assure St. Paul, what he also assures us, that "man is immortal until his work is done." No arrow can pierce any one of us until our last battle has been fought, and it is enough that our Lord knows when our bit of service for him is complete. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And the night following, the Lord Jesus - What Paul had before purposed in spirit, chap. xix, 21, God now in due time confirms. Another declaration to the same effect is made by an angel of God, chap. xxvii, 23. And from the 23rd chapter the sum of this book turns on the testimony of Paul to the Romans. How would the defenders of St. Peter's supremacy triumph, could they find out half as much ascribed to him! Be of good courage, Paul - As he laboured under singular distresses and persecutions, so he was favoured with extraordinary assurances of the Divine assistance. Thou must testify - Particular promises are usually given when all things appear desperate. At Rome also - Danger is nothing in the eyes of God: all hindrances farther his work. A promise of what is afar off, implies all that necessarily lies between. Paul shall testify at Rome: therefore he shall come to Rome; therefore he shall escape the Jews, the sea, the viper.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

THE CONSPIRACY AND DELIVERANCE

11-35. That mighty vision was the secret of Paul’s redoubtable courage and sanctified versatility. He knew he was to “see Rome.” God’s heroes are immortal until the last battle is fought. What a formidable conspiracy! Forty stalwarts, oath-bound never to eat nor drink until they kill Paul. God quickens the acute ears of Paul’s little nephew, unnoticed by the conspirators. Lysias here shows up a noble character, as well as true loyalty in the protection of a Roman citizen. When Martin Cozta, an Americanized Hungarian, was condemned by the Austrian General at Smyrna, on the Mediterranean, to die, Captain Ingram, with only one hundred men, in command of the United States warship St. Louis, delivered him out of the hands of one hundred thousand Austrian soldiers. Lysias sends two hundred infantry and seventy cavalry to take Paul, at nine o’clock that night, and carry him safe to Governor Felix, at Caesarea, with an explanatory letter stating how he had interposed and rescued Paul, regardless of expense and labor, because he was a Roman citizen. Here we see Paul’s old Lictorian Pharisaical identity and his political rights are all laid under contribution to save his life. God works by means. Some things He can do through wicked, worldly people, like the Roman soldiers, and other things He can do through dead church members, like the Pharisees.

God help us to appreciate His providence as well as His grace. Herod had a palace at Caesarea and a judgment-hall in it, which, we find, becomes the comfortable quarters of Paul.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

11. If we had some epistle from Paul's pen, written at this time, it would tell of great distress and despondency; for such a state of mind is clearly indicated by an event which now transpired. (11) " And the night following, the Lord stood by him and said, Take courage, Paul, for as you have testified concerning me in Jerusalem, so you must also testify in Rome. " It is not to be presumed that this personal appearance of the Lord to encourage him occurred when it was not needed, or when encouragement could be supplied in an ordinary way. It is quite certain, therefore, that Paul's spirit was greatly burdened that night. The long-dreaded bonds and afflictions, which had hung like a dark cloud before him on his journey from Corinth to Jerusalem, had now at last fallen upon him. Thus far, since his arrest, he may have been cheered by the hope that the fervent prayers of himself and many brethren, which, in anticipation of these calamities, had been urged at the throne of favor for months past, would prove effectual for his deliverance, and for the realization of his long-cherished desire to visit Rome. But his speeches before the mob and the Sanhedrim had only exasperated his enemies, who were now, more than ever, intent upon his destruction; and his jailer, though disposed to do justice, knew not what to do but to keep him in prison. In whatever direction he could look, prison walls or a bloody grave stood before him, and hedged up his way, either to Rome or to any other field of future usefulness. But just at the proper moment to save him from despair, the solemn assurance is give, that his long-continued prayers would yet be answered, and he should preach the Word in Rome as he had done in Jerusalem. In tracing the fulfillment of this promise, we shall witness a remarkable illustration of the workings of providence in answer to prayer.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. The night following. Paul's conditions seemed most forlorn. He was even suspected by the church in Jerusalem. He was a prisoner to the Romans. His own nation was thirsting for his life. He had twice, within two days, narrowly escaped death. He needed comfort, and hence the Lord stood by him, cheered him, and gave him encouragement concerning his future work. It not doubt was like a ray of light, as he passed a sleepless night in his prison cell, to learn that the dear Lord still had work for him.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

The following night

This means the night after the day Paul went before the council. AT: "That night"

bear witness in Rome

The words "about me" are understood. AT: "bear witness about me in Rome" or "testify about me in Rome" (See: Ellipsis)

translationWords

lord

testimony

Jerusalem

testimony

Rome

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11–25. PAUL IS CHEERED BY A VISION. THE JEWS CONSPIRE TO KILL HIM

11. ΙΙαῦλε omitted with אABCE. Not represented in Vulg.

11. τῇ δὲ ἐπιούση νυκτί, and the night following. The Apostle was now, though not rightly a prisoner, yet kept, that he might be out of harm’s way, under the charge of the Roman soldiers. The hearing of his case having been interrupted, another time was to be appointed when the examination should be completed.

ἐπιστὰς αὐτῷ ὁ κύριος, the Lord stood by him. Appearing in a vision as before at Corinth. Cf. on Act 18:9.

For the verb ἐπιστάς see above on Act 12:13.

θάρσει, be of good cheer. The Apostle could hardly be otherwise than downcast with the events of the previous day. He had entered the Temple and undertaken the Nazirite vow with a view of conciliating the Jews and he had only been saved from being torn in pieces of them through the interference of the Roman commander.

οὕτω σε δεῖ καὶ εἰς Ῥώμην μαρτυρῆσαι, so must thou bear witness also at Rome. St Paul had already written to the Roman Church of his ‘longing to see them,’ and that ‘oftentimes he had purposed to come unto them’ (Rom 1:11-13), and St Luke (Act 19:21) records the intention in the history of St Paul’s stay at Ephesus. The way to compass such a visit had not yet been found, but now it is pointed out by the Lord Himself.

The preposition εἰς implies, as in other instances, that the Apostle is to go to Rome, and then bear his testimony. See note on Act 8:40.

In διαμαρτυρέω in this verse there seems to be an allusion to the thoroughness and zeal of St Paul’s work hitherto.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] By these few words, the Lord assured him (1) of a safe issue from his present troubles; (2) of an accomplishment of his intention of visiting Rome; (3) of the certainty that however he might be sent thither, he should preach the gospel, and bear testimony there. So that they upheld and comforted him (1) in the uncertainty of his life from the Jews: (2) in the uncertainty of his liberation from prison at Cæsarea: (3) in the uncertainty of his surviving the storm in the Mediterranean: (4) in the uncertainty of his fate on arriving at Rome. So may one crumb of divine grace and help be multiplied to feed five thousand wants and anxieties.

εἰς, see reff. and ch. 2:39,—pregnant.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.