Acts 23:12

We have here the story of a plot against the life of Paul; how it was laid, how it was discovered, and how it was defeated.

I. How this plot was laid. They found they could gain nothing by popular tumult, or legal process, and therefore have a recourse to the barbarous method of assassination; they will come upon him suddenly, and stab him, if they can but get him within their reach. So restless is their malice against this good man that, when one design fails, they will turn another stone. Now observe here,

1. Who they were that formed this conspiracy. They were certain Jews that had the utmost degree of indignation against him because he was the apostle of the Gentiles, Act 23:12. And they were more than forty that were in the design, Act 23:13. Lord, how are they increased that trouble me!

2. When the conspiracy was formed: When it was day. Satan had filled their hearts in the night to purpose it, and, as soon as it was day, they got together to prosecute it; answering to the account which the prophet gives of some who work evil upon their beds, and when the morning is light they practise it, and are laid under a woe for it, Mic 2:1. In the night Christ appeared to Paul to protect him, and, when it was day, here were forty men appearing against him to destroy him; they were not up so soon but Christ was up before them God shall help her, and that right early, Psa 46:5.

3. What the conspiracy was. These men banded together in a league, perhaps they called it a holy league; they engaged to stand by one another, and every one, to his power, to be aiding and assisting to murder Paul. It was strange that so many could so soon be got together, and that in Jerusalem too, who were so perfectly lost to all sense of humanity and honour as to engage in so bloody a design. Well might the prophet's complaint be renewed concerning Jerusalem (Isa 1:21): Righteousness has lodged in it, but now murderers. What a monstrous idea must these men have formed of Paul, before they could be capable of forming such a monstrous design against him; they must be made to believe that he was the worst of men, an enemy to God and religion, and the curse and plague of his generation; when really his character was the reverse of all this! What laws of truth and justice so sacred, so strong which malice and bigotry will not break through!

4. How firm they made it, as they thought, that none of them might fly off, upon conscience of the horror of the fact, at second thoughts: They bound themselves under an anathema, imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill Paul, and so quickly that they would not eat nor drink till they had done it. What a complication of wickedness is here! To design to kill an innocent man, a good man, a useful man, a man that had done them no harm, but was willing to do them all the good he could, was going in the way of Cain, and proved them to be of their father the devil, who was a murderer from the beginning; yet, as if this had been a small matter, (1.) They bound themselves to it. To incline to do evil, and intend to do it, is bad; but to engage to do it is much worse. This is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is leaving no room for repentance; nay, it is bidding defiance to it. (2.) They bound one another to it, and did all they could, not only to secure the damnation of their own souls, but of theirs whom they drew into the association. (3.) They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do such a thing within so short a time as they could continue fasting, without any proviso or reserve for the disposal of an overruling Providence. When we say, Tomorrow we will do this or that, be it ever so lawful and good, forasmuch as we know not what shall be on the morrow, we must add, If the Lord will. But with what face could they insert a proviso for the permission of God's providence when they knew that what they were about was directly against the prohibitions of God's work? (4.) They showed a great contempt of their own souls and bodies; of their own souls in imprecating a curse upon them if they did not proceed in this desperate enterprise (what a woeful dilemma did they throw themselves upon! God certainly meets them with his curse if they do go on in it, and they desire he would if they do not! - nd of their own bodies too (for wilful sinners are the destroyers of both) in tying themselves out from the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell those speak that wish God to damn them, and the devil to take them, if they do not do so and so. As they love cursing, so shall it come unto them. Some think the meaning of this curse was, they would either kill Paul, as an Achan, an accursed thing, a troubler of the camp; or, if they did not do it, they would make themselves accursed before God in his stead. (5.) They showed a most eager desire to compass this matter, and an impatience till was done: not only like David's enemies, that were mad against him, and sworn against him (Psa 102:8), but like the servants of Job against his enemy: O that we had of this flesh! we cannot be satisfied, Job 31:31. Persecutors are said to eat up God's people as they eat bread; it is as much a gratification to them as meat to one that is hungry, Psa 14:4.

5. What method they took to bring it about. There is no getting near Paul in the castle. He is there under the particular protection of the government, and is imprisoned, not, as others are, lest he should do harm, but lest he should have harm done him; and therefore the contrivance is that the chief priests and elders must desire the governor of the castle to let Paul come to them to the council-chamber, to be further examined (they have some questions to ask him, or something to say to him), and the, in his passage from the castle to the council, they would put an end to all disputes about Paul by killing him; thus the plot was laid, Act 23:14, Act 23:15. Having been all day employed in engaging one another to this wickedness, towards evening they come to the principal members of the great sanhedrim, and, though they might have concealed their mean design and yet might have moved them upon some other pretence to send for Paul, they are so confident of their approbation of this villainy, that they are not ashamed nor afraid to own to them that they have bound themselves under a great curse, without consulting the priests first whether they might lawfully do it, that they will eat nothing the next day till they have killed Paul. They design to breakfast the next morning upon his blood. They doubt not but the chief priests will not only countenance them in the design, but will lend them a helping hand, and be their tools to get them an opportunity of killing Paul; nay, and tell a lie for them too, pretending to the chief captain that they would enquire something more perfectly concerning him, when they meant no such thing. What a mean, what an ill opinion had they of their priests, when they could apply to them on such an errand as this! And yet, vile as the proposal was which was made to them (for aught that appears), the priests and elders consented to it, and at the first work, without boggling at it in the least, promised to gratify them. Instead of reproving them, as they ought, for their wicked conspiracy, they bolstered them up in it, because it was against Paul whom they hated; and thus they made themselves partakers of the crime as much as if they had been the first in the conspiracy.

II. How the plot was discovered. We do not find that the plotters, though they took an oath of fidelity, took an oath of secrecy, either because they thought it did not need it (they would every one keep his own counsel) or because they thought they could accomplish it, though it should take wind and be known; but Providence so ordered it that it was brought to light, and so as effectually to be brought to nought. See here,

1. How it was discovered to Paul, Act 23:16. There was a youth that was related to Paul, his sister's son, whose mother probably lived in Jerusalem; and some how or other, we are not told how, he heard of their lying in wait, either overheard them talking of it among themselves, or got intelligence from some that were in the ploy: and he went into the castle, probably, as he used to do, to attend on his uncle, and bring him what he wanted, which gave him a free access to him and he told Paul what he heard. Note, God has many ways of bringing to light the hidden works of darkness; though the contrivers of them dig deep to hide them from the Lord, he can made a bird of the air to carry the voice (Ecc 10:20), or the conspirators' own tongues to betray them.

2. How it was discovered to the chief captain by the young man that told it to Paul. This part of the story is related very particularly, perhaps because the penman was an eye-witness of the prudent and successful management of this affair, and remembered it with a great deal of pleasure. (1.) Paul had got a good interest in the officers that attended, by his prudent peaceable deportment. He could call one of the centurions to him, though a centurion was one in authority, that had soldiers under him, and used to call, not to be called to, and he was ready to come at his call (Act 23:17); and he desired that he would introduce this young man to the chief captain, to give in an information of something that concerned the honour of the government. (2.) The centurion very readily gratified him, Act 23:18. He did not send a common soldier with him, but went himself to keep the young man in countenance, to recommend his errand to the chief captain, and to show his respect to Paul: "Paul the prisoner (this was his title now) called me to him, and prayed me to bring this young man to thee; what his business is I know not, but he has something to say to thee." Note, It is true charity to poor prisoners to act for them as well as to give to them. "I was sick and in prison, and you went on an errand for me," will pass as well in the account as, "I was sick and in prison, and you came unto me, to visit me, or sent me a token." Those that have acquaintance and interest should be ready to use them for the assistance of those that are in distress. This centurion helped to save Paul's life by this piece of civility, which should engage us to be ready to do the like when there is occasion. Open thy mouth for the dumb, Pro 31:8. Those that cannot give a good gift to God's prisoners may yet speak a good word for them. (3.) The chief captain received the information with a great deal of condescension and tenderness, Act 23:19. He took the young man by the hand, as a friend or father, to encourage him, that he might not be put out of countenance, but might be assured of a favourable audience. The notice that is taken of this circumstance should encourage great men to take themselves easy of access to the meanest, upon any errand which may give them an opportunity of doing good - to condescend to those of low estate. This familiarity to which this Roman tribune or colonel admitted Paul's nephew is here upon record to his honour. Let no man think he disparages himself by his humility or charity. He went with him aside privately, that none might hear his business, and asked him, "What is it that thou hast to tell me? Tell me wherein I can be serviceable to Paul." It is probable that the chief captain was the more obliging in this case because he was sensible he had run himself into a premunire in binding Paul, against his privilege as a Roman citizen, which he was willing now to atone for. (4.) The young man delivered his errand to the chief captain very readily and handsomely (Act 23:20, Act 23:21). "The Jews" (he does not say who, lest he should invidiously reflect upon the chief priests and the elders; and his business was to save his uncle's life, not to accuse his enemies) "have agreed to desire thee that thou wouldest bring down Paul tomorrow into the council, presuming that, being so short a distance, thou wilt send him without a guard; but do not thou yield unto them, we have reason to believe thou wilt not when thou knowest the truth; for there lie in wait for him of them more than forty me, who have sworn to be the death of him, and now are they ready looking for a promised from thee, but I have happily got the start of them." (5.) The captain dismissed the young man with a charge of secrecy: See that thou tell no man that thou hast shown these things unto me, Act 23:22. The favours of great men are not always to be boasted of; and not fit to be employed in business. If it should be known that the chief captain had this information brought to him, perhaps they would compass and imagine the death of Paul some other way; "therefore keep it private."

III. How the plot was defeated: The chief captain, finding how implacable and inveterate the malice of the Jews was against Paul, how restless they were in their designs to do him a mischief, and how near he was to become himself accessory to it as a minister, resolves to send him away with all speed out of their reach. He received the intelligence with horror and indignation at the baseness and bloody-mindedness of these Jews; and seemed afraid lest, if he should detain Paul in his castle here, under ever so strong a guard, they would find some way or other to compass their end notwithstanding, either beating the guards or burning the castle; and, whatever came of it, he would, if possible, protect Paul, because he looked upon it that he did not deserve such treatment. What a melancholy observation is it, that the Jewish chief priests, when they knew of this assassination-plot, should countenance it, and assist in it, while a Roman chief captain, purely from a natural sense of justice and humanity, when he knows it, sets himself to baffle it, and puts himself to a great deal of trouble to do it effectually!

1. He orders a considerable detachment of the Roman forces under his command to get ready to go to Caesarea with all expedition, and to bring Paul thither to Felix the governor, where he might sooner expect to have justice done him than by the great sanhedrim at Jerusalem. I see not but the chief captain might, without any unfaithfulness to the duty of his place, have set Paul at liberty, and given him leave to shift for his own safety, for he was never legally committed to his custody as a criminal, he himself owns that nothing was laid to his charge worthy of bonds (Act 23:29), and he ought to have had the same tenderness for his liberty that he had for his life; but he feared that this would have incensed the Jews too much against him. Or perhaps, finding Paul to be a very extraordinary man, he was proud to have him his prisoner, and under his protection; and the mighty parade with which he sent him off intimates as much. Two centurions, or captains of the hundreds, are employed in this business, Act 23:23, Act 23:24. They must get ready two hundred soldiers, probably those under their own command, to go to Caesarea; and with these seventy horse, and two hundred spearmen besides, which some think were the chief captain's guards; whether they were horse or foot is not certain, most probably foot, as pikemen for the protection of the horse. See how justly God brought the Jewish nation under the Roman yoke, when such a party of the Roman army was necessary to restrain them from the most execrable villanies! There needed not all this force, there needed not any of it, to keep Paul from being rescued by his friends; ten times this force would not have kept him from being rescued by an angel, if it had pleased God to work his deliverance that way, as he had sometimes done; but, (1.) The chief captain designed hereby to expose the Jews, as a headstrong tumultuous people, that would not be kept within the bounds of duty and decency by the ordinary ministers of justice, but needed to be awed by such a train as this; and, hearing how many were in the conspiracy against Paul, he thought less would not serve to defeat their attempt. (2.) God designed hereby to encourage Paul; for, being thus attended, he was not only kept safely in the hands of his friends, but out of the hands of his enemies. Yet Paul did not desire such a guard, any more than Ezra did (Ezr 8:22), and for the same reason, because he trusted in God's all-sufficiency; it was owing, however, to the governor's own care. But he was also made considerable; thus his bonds in Christ were made manifest all the country over (Phi 1:13); and, son great an honour having been put upon them before by the prediction of them, it was agreeable enough that they should be thus honourably attended, that the brethren in the Lord might wax the more confident by his bonds, when they same him rather guarded as the patriot of his country than guarded against as the pest of his country, and so great a preacher made so great a prisoner. When his enemies hate him, and I doubt his friends neglect him, then does a Roman tribune patronise him, and carefully provide, [1.] For his ease: Let them provide beasts, that they may set Paul on. Had his Jewish persecutors ordered his removal by habeas corpus to Caesarea, they would have made him run on foot, or dragged him thither in a cart, or on a sledge, or have horsed him behind one of the troopers; but the chief captain treats him like a gentleman, though he was his prisoner, and orders him a good horse to ride upon, not at all afraid that he should ride away. Nay, the order being that they should provide, not a beast, but beasts, to set Paul on, we must either suppose that he was allowed so great a piece of state as to have a led horse, or more, that if he did not like one he might take to another; or (as some expositors conjecture) that he had beasts assigned him for his friends and companions, as many as pleased to go along with him, to divert him in his journey, and to minister to him. [2.] For his security. They have a strict charge given them by their commander in chief to bring him safely to Felix the governor, to whom he is consigned, and who was supreme in all civil affairs among the Jews, as this chief captain was in military affairs. The Roman historians speak much of this Felix, as a man of mean extraction, but that raised himself by his shifts to be governor of Judea, in the execution of which office, Tacitus, Hist. 5, says this of him: Per omnem saevitiam ac libidinem jus regium servili ingenio exercui - He used royal power with a servile genius, and in connection with all the varieties of cruelty and lust. To the judgement of such a man as this is poor Paul turned over; and yet better so than in the hands of Ananias the high priest! Now, a prisoner, thus upon his deliverance by course of law, ought to be protected as well as a prince.

2. The chief captain orders, for the greater security of Paul, that he be taken away at the third hour of the night, which some understand of three hours after sun-set, that, it being now after the feast of pentecost (that is, in the midst of summer), they might have the cool of the night to march in. Others understand it of three hours after midnight, in the third watch, about three in the morning, that they might have the day before them, and might get out of Jerusalem before Paul's enemies were stirring, and so might prevent any popular tumult, and leave them to roar when they rose, like a lion disappointed of his prey.

3. He writes a letter to Felix the governor of this province, by which he discharges himself from any further care about Paul, and leaves the whole matter with Felix. This letter is here inserted totidem verbi - erbatim, Act 23:25. It is probable that Luke the historian had a copy of it by him, having attended Paul in this remove. Now in this epistle we may observe,

(1.) The compliments he passes upon the governor, Act 23:26. He is the most excellent governor Felix, this title being given him of course, his excellency, etc. He sends him greeting, wishes him all health and prosperity; may he rejoice, may he ever rejoice.

(2.) The just and fair account which he gives him of Paul's case: [1.] That he was one that the Jews had a pique against: They had taken him, and would have killed him; and perhaps Felix knew the temper of the Jews so well that he did not think much the worse of him for that, Act 23:27. [2.] That he had protected him because he was a Roman: "When they were about to kill him, I came with an army, a considerable body of men, and rescued him;" which action for a citizen of Rome would recommend him to the Roman governor. [3.] That he could not understand the merits of his cause, nor what it was that made him so odious to the Jews, and obnoxious to their ill-will. He took the proper method to know: he brought him forth into their council (Act 23:28), to be examined there, hoping that, either from their complaints or his own confession, he would learn something of the ground of all this clamour, but he found that he was accused of questions of their law (Act 23:29), about the hope of the resurrection of the dead, Act 23:6. This chief captain was a man of sense and honour, and had good principles in him of justice and humanity; and yet see how slightly he speaks of another world, and the great things of that world, as if that were a question, which is of undoubted certainty, and which both sides agreed in, except the Sadducees; and as if that were a question only of their law, which is of the utmost concern to all mankind! Or perhaps he refers rather to the question about their rituals than about their doctrinals, and the quarrel he perceived they had with him was for lessening the credit and obligation of their ceremonial law, which he looked upon as a thing not worth speaking of. The Romans allowed the nations they conquered the exercise of their own religion, and never offered to impose theirs upon them; yet, as conservators of the public peace, they wound not suffer them, under colour of their religion, to abuse their neighbours. [4.] That thus far he understood that there was nothing laid to his charge worthy of death or of bonds, much less proved or made out against him. The Jews had, by their wickedness, made themselves odious to the world, had polluted their own honour and profaned their own crown, had brought disgrace upon their church, their law, and their holy place, and then they cry out against Paul, as having diminished the reputation of them; and was this a crime worthy of death or bonds?

(3.) His referring Paul's case to Felix (Act 23:30): "When it was told me that the Jews laid wait for the man, to kill him, without any legal process against him, I sent straightaway to thee, who art the most proper person to head the cause, and give judgment upon it, and let his accusers go after him, if they please, and say before thee what they have against him, for, being bred a soldier, I will never pretend to be a judge, and so farewell."

4. Paul was accordingly conducted to Caesarea; the soldiers got him safely out of Jerusalem by night, and left the conspirators to consider whether they should east and drink or no before they had killed Paul; and, if they would not repent of the wickedness of their oath as it was against Paul, they were now at leisure to repent of the rashness of it as it was against themselves; if any of them did starve themselves to death, in consequence of their oath and vexation at their disappointment, they fell unpitied. Paul was conducted to Antipatris, which was seventeen miles from Jerusalem, and about the mid-way to Caesarea, Act 23:31. Thence the two hundred foot-soldiers, and the two hundred spearmen, returned back to Jerusalem, to their quarters in the castle; for, having conducted Paul out of danger, there needed not strong a guard, but the horsemen might serve to bring him to Caesarea, and would do it with more expedition; this they did, not only to save their own labour, but their master's charge; and it is an example to servants, not only to act obediently according to their masters' orders, but to act prudently, so as may be most for their masters' interest.

5. He was delivered into the hands of Felix, as his prisoner, Act 23:33. The officers presented the letter, and Paul with it, to Felix, and so discharged themselves of their trust. Paul had never affected acquaintance or society with great men, but with the disciples, wherever he came; yet Providence overrules his sufferings so as by them to give him an opportunity of witnessing to Christ before great men; and so Christ had foretold concerning his disciples, that they should be brought before rulers and kings for his sake, for a testimony against them, Mar 13:9. The governor enquired of what province of the empire the prisoner originally was, and was told that he was a native of Cilicia, Mar 13:34; and, (1.) He promises him a speedy trial (Act 23:35): "I will hear thee when thing accusers have come, and will have an ear open to both sides, as becomes a judge." (2.) He ordered him into custody, that he should be kept a prisoner in Herod's judgment-hall, in some apartment belonging to that palace which was denominated from Herod the Great, who built it. There he had opportunity of acquainting himself with great men that attended the governor's court, and, no doubt, he improved what acquaintance he got there to the best purposes.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act 23:12-13. And when it was day, certain of the Jews — Being exceedingly provoked that Paul had been thus rescued from the council; bound themselves under a curse — Such execrable vows were not uncommon among the Jews. And if they were prevented from accomplishing what they had vowed, it was an easy matter, as Dr. Lightfoot has shown from the Talmud, to obtain absolution from their rabbis; saying — Vowing; That they would neither eat nor drink till they had killed Paul — Imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill him, and so speedily, that they would not eat or drink till they had done it. What a complication of wickedness is here! To design to kill an innocent man, a good and useful man, a man that had done them no harm, but was willing and desirous to do them all the good he could, was going in the way of Cain most manifestly, and showed them to be of their father the devil, who was a murderer from the beginning. Yet, as if this had been a small matter, 1st, They bound themselves to it in a most awful manner. To incline to do evil is bad, and to intend and purpose to do it is worse; but to engage to do it, especially in such a manner as these Jews here did, is worst of all. It is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is bidding defiance to a holy and just God. 2d, They bound one another to it, even more than forty of them, and thus did all they could, not only to secure the damnation of their own souls, but of the souls of all them whom they drew into the association. 3d, They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do a thing, and that so dreadfully wicked, within so short a space of time as they could continue fasting; without any proviso or reserve for the disposal of an overruling providence; without saying, or thinking, “If the Lord will.” But, indeed, with what face could they insert a proviso for the permission of God’s providence, when they knew what they were about to do was directly contrary to the prohibitions of his word? 4th, They showed a great contempt of their own souls and bodies; of their souls, in imprecating a curse upon them if they did not proceed in this desperate enterprise; thus throwing themselves upon a most woful dilemma! for God certainly meets them with his curse if they proceed in their design, and they desire he would if they do not! and of their own bodies too, (for wilful sinners are the destroyers of both,) in tying themselves up from the necessary supports of life till they had accomplished a thing, which they could never lawfully, and perhaps not possibly, accomplish.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Conspiracy, and its Disclosure, Act_23:12-22.

12. Under a curse—By the Jewish anathema a thing was sacredly devoted to God, either for service or for retribution and destruction. The form of the resolution was, “According to my oath I will neither eat nor drink, whose eats or drinks is a double criminal.” But how could they escape starvation in case of failure? Chrysostom keenly says, “Then they were forever cursed; for they did not kill Paul.” But Lightfoot shows that the rabbies had the spiritual power to play pope and absolve them from their vow. Says the Talmud, “To a man that has vowed to abstain from food and drink, woe if he eats, and woe if he drinks; if he eats, he breaks his vow; if he eats not, he destroys his life. What then must he do? Let him go to the rabbies, and they will release him from his vow?” A similar conspiracy and oath were undertaken by ten Jews against Herod with similar failure.

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

CRITICAL REMARKS

Act_23:12. The Jews (rather than certain of the Jews) who banded themselves together under a curse to kill Paul were not the members of the Sanhedrim, who had forgotten their opinions in the council (Act_23:6-9), and were again united as one man against the apostle (Holtzmann), but the Jewish populace, or at least forty of them (Act_23:13), who came to the chief priests and the elders (Act_23:14)—i.e., to the Sadducean members of the council (De Wette, Meyer), who were hostile to Paul—with the information that they had bound themselves under a great curse to take him off. Josephus (Ant., XV. viii. 3, 4) mentions a similar conspiracy of ten Jews, who bound themselves by a solemn oath to assassinate Herod the Great, and relates (Ant., XII. vi. 2) the story of Matthias, the founder of the Maccabean dynasty, who slew an apostate Jew who offered sacrifice at Modin.

Act_23:15. Ye with the council signify.—i.e., with the consent of the council or Sanhedrim. As though ye would inquire something more perfectly.—Better, as intending to investigate wore accurately (than on the former trial) the things concerning him—i.e., the charges against him. The words on the morrow are omitted by the best MSS.

Act_23:16. Whether Paul’s sister’s son resided in Jerusalem, or had accompanied him thither, cannot be determined. Against the former supposition stands the fact that Paul lodged with Mnason (Act_21:16). Plumptre suggests he may have been one of Paul’s Roman kinsmen (Rom_16:7; Rom_16:11) who had come to Jerusalem to attend the feast, and had heard the plot talked of in the caravanserai where he and the other pilgrims lodged. Alford thinks he may have been a young man domiciled in Jerusalem, as Paul himself had formerly been, for the purpose of attending school.

Act_23:17. Bring this young man unto the chief captain.—Though Paul had a promise of Divine protection, he did not neglect the use of ordinary means.

Act_23:18. The words Paul the prisoner show that the apostle was still chained to a soldier.

Act_23:21. A, or the—i.e., the expected promise rather than “order” (Rosenmüller) or “message” (Grotins).

HOMILETICAL ANALYSIS.—Act_23:12-22

The Conspiracy of the (more than) Forty; or, Paul’s Life Endangered

I. The plotters.—

1. Their persons. Jews; not members of the council, but zealots among the outside crowd who had been disappointed at the seeming failure of proceedings against Paul.

2. Their number. Over forty. Nothing symbolic in the number, which might have been any other. The conspirators having been so many were a formidable band as to strength, but a weak conclave as to secrecy. When two have possession of a secret it becomes liable to escape into publicity; how much more when it is shared in by nearly half a hundred?

3. Their aim. To kill Paul—which probably they considered could not be compassed in any other way than by secret assassination, since the Sanhedrim had lost the power of inflicting capital punishment, and to all appearance Rome had thrown her shield over the apostle’s person.

4. Their oath. Not to eat or drink anything until they had accomplished their purpose. To this course they had bound themselves by a solemn imprecation before God. A rash experiment it might have turned out for them had not a loophole been provided for escaping from their vow, in case it should prove unsuccessful or impossible to be fulfilled. But, according to the Talmud, one who had taken on himself a rash vow might be released from it on application to the wise men of the time. “He that hath a vow not to eat,” said the Jewish doctors, “woe to him if he eat, and woe to him if he eat not; if he eat he sinneth against his vow; if he eat not, he sinneth against his life. What must one do in such a case? Let him approach the wise ones, and they will release him from his vow, as it is written, ‘The tongue of the wise is health’ (Pro_12:18).” (From the Talmud; quoted by Lightfoot, Horæ Hebraicœ et Talmudicœ).

II. The plot.—

1. Its disclosure to the chief priests and the elders. These were manifestly the Sadducean members of the Sanhedrim, who were hostile to Paul. The plan discovered to these, was

(1) cleverly contrived by the would-be assassins. It possessed at least one mark of sagacity—it was simple and not difficult to understand. The chief priests and elders should call a second meeting of the council, propose to amicably forget their yesterday’s bickerings, lay aside their mutual jealousies and recriminations, unite against their common foe and request the military tribune to fetch down his prisoner a second time into their council chamber, when they would promise with due care and becoming seriousness to make an accurate investigation into the charges which had been preferred against him. If they did this, the military tribune would hardly refuse their request; and then they, the confederates, the “Invincibles” of Jerusalem, would be in readiness, as the apostle was being conducted back to their chamber, most likely under a small escort, to fall upon him by the way and despatch him with their knives. It appears to have been told out, as well as contrived, in cold blood. The conspirators seemingly were not troubled with qualms of conscience, or secret fears, but talked about their infernal project like a matter of common business. The plan, moreover, appears to have been

(2) complacently listened to by those “holy scoundrels” into whose ears it was poured. Not one of all these venerable priests and elders expressed themselves as shocked at the proposal. Had they but “shook their heads” and “made a pause” when those villains told their tale, or “turned an eye of doubt” upon their faces, “deep shame had struck “them “dumb,” wrought in them fears, and caused them to break off their purposed deed of blood. But no! the dark communication whispered into their ears made secret joy within their guilty bosoms. When, having assented to the project, they laid it before the full council, it was

(3) silently accepted by all, probably also by the Pharisees, who may have felt that they had gone too far in throwing their shield over a prisoner so hateful as Paul. “The miserable rulers, who scruple neither to smile nor slay contrary to the law, accept this bold proposal just as willingly as they embraced Judas’s offer against Jesus” (Stier).

2. Its detection by Paul’s nephew. How he came to be in Jerusalem, and how he obtained a knowledge of the conspiracy against his uncle, are points that have not been reported by Luke. But he may have lived in Jerusalem with his mother, Paul’s sister, or been a student at some Rabbinical school in the city, as Paul himself had formerly been, or arrived in the Metropolis from Rome as a feast pilgrim; while it is scarcely necessary to inquire how a secret got out which was first shared in by forty unprincipled ruffians like the conspirators, and then told to a circle of bloodthirsty hypocrites like the Sanhedrists (see “Critical Remarks”). Anyhow, the diabolical project having come to his ears, he carried it to his uncle (to whom he appears to have found easy access), who, calling to him one of the centurions, requested that the youth might be conducted to the chief captain, for whom he had a communication of importance. This done, the chief captain having taken him aside, listened to the story—which possibly did not startle him, knowing, as he must have done, the characters of both the Sanhedrists and of the lawless zealots, with which the city at the time was full, but which he cautioned the young man to keep to himself, along with the fact that he had discovered it to him the chief captain.

3. Its defeat by the chief captain. With a promptitude which showed he regarded the young man’s story as antecedently probable, and intrinsically credible, and the situation as highly critical both for his prisoner, who might lose his life, and for himself who might be punished for neglect of duty in allowing a prisoner under his charge to be assassinated, he issued instant orders for the preparation of an escort of two hundred heavy armed soldiers, with seventy horsemen and two hundred spearmen (see “Critical Remarks”), to start at the third hour of the night—i.e., about 9 p.m., to convey Paul to Cæsarea, which order was executed and by which Paul was rescued.

Learn—

1. The depths of Satan which exist in the hearts of men—not always excepting those who profess to be religious (Rev_2:24).

2. The ease with which God can bring secret things to light, and disappoint the devices of the crafty.

3. The safety of those whom Christ shields.

4. The duty of those whom God has promised to protect not to neglect the use of ordinary means.

5. The great service—to God, Christ and men—which may be rendered by a youth.

HINTS AND SUGGESTIONS

Act_23:11-12. The Two Covenants against Paul and For Him.

I. The murderous covenant of Paul’s enemies.—Powerful.

1. By their number—forty against one.

2. By their design—sworn to kill him.

3. By their craft and dissimulation.

II. The gracious covenant of Paul’s Lord.—More powerful.

1. He discloses the designs of the conspirators.

2. Against powerful enemies He stirs up yet more powerful protectors.

3. He brings Paul uninjured out of the den of murderers.—Gerok.

Act_23:12-23. The Foes and the Friends of Paul.

I. The foes stirred up by Satan.—

1. The forty, and more, conspirators sworn to kill Paul.

2. The chief priests and elders aiders and abetters of their murderous scheme.

3. The high priest and the Sanhedrim who gave it their co-operation.

II. The friends raised up by God.—

1. Paul’s sister’s son, who happened to hear of the plot.

2. The chief captain, who took measures for Paul’s transportation to Cæsarea.

3. The soldiers—footmen, horsemen, and spearmen—who escorted him on the way.

The Hand of Providence, as seen in the circumstances that led to the defeat of the conspiracy and the rescue of Paul.

I. The number of the conspirators.—This made its secrecy practically impossible.

II. The discovery of the plot almost immediately after it was made.—This gave time for counterplans.

III. The presence in Jerusalem of Paul’s sister’s son.—Had he not got to hear of the conspiracy, access might not have been so easily found to the apostle’s presence.

IV. The kindness of the chief captain.—Otherwise he might either not have listened to or not believed in the young man’s story.

V. The credence given to the tale.—This led the military tribune to take instant measures for the apostle’s safety, probably before the Sanhedrim had approached him with a request for the re-hearing of Paul’s case.

VI. The strength of the escort.—This rendered it certain that no surprise attack upon the road would succeed in doing hurt to the apostle.

How the Lord Laughed at Paul’s Enemies.—By delivering Paul—

I. From the heart of a powerful, determined, and promising conspiracy.

II. At the moment when his destruction seemed imminent and inevitable.

III. By means of a boy, whose promptitude of action did more for Paul than all the plotting of the zealots and Sanhedrists did against him.

IV. With the aid of the instrument they hoped to employ for his destruction.—viz., the chief captain.

Act_23:12-24. A Defeated Plot.

I. The formation of the plot.—The depths of Satan.

1. The conspirators.

(1) The Jews, or the Jewish party, in particular forty of them, hot-headed zealots, “the Orangemen of Judaism.”

(2) The chief priests and the elders, the leaders of the party who were supposed to have influence with the Sanhedrim.

(3) The council, or Sanhedrim, who, without question, acquiesced in the diabolical project.

2. The conspiracy.

(1) Its object: to kill Paul. So ten zealots conspired to assassinate Herod the Great because he had built a theatre and held gladiatorial shows in the Holy City.

(2) Its motive. Partly chagrin at being defeated in the council on the previous day, but chiefly hatred of Paul as an apostate. So Matthias slew a Jew who had offered sacrifice at Modin (See “Critical Remarks”).

(3) Its bond. An oath neither to eat nor drink until their project should be realised.

(4) Its plan. To persuade the captain to fetch down Paul to the council, so that he might be stabbed on the road.

II. The discovery of the plot.—The folly of sin. Clever people frequently outwit themselves.

1. The conspirators were too many. Moral: when you want a secret to be kept, tell it to no one.

2. The plan was too good. The conspirators were so captivated with the ingenuity of their scheme that they could not refrain from talking about it.

3. The result was too sure. So certain were the plotters of success that they omitted the most ordinary precautions for safety. They paid no attention to who was listening while they were talking; and so it came to pass that Paul’s nephew came to hear of it.

III. The defeat of the plot—the counsel of the Most High.—

1. The young man conveyed the information to his uncle. A proper and courageous thing to do. Indicated presence of mind and promptitude of action.

2. Paul requested a centurion to take the lad to the captain. A mark of the influence which Paul had acquired, even over his keepers. Superiority of character will shine forth, even in a prison.

3. The captain heard the story, and charged the lad to hold his tongue. Remark upon the captain’s courtesy and prudence. Even heathens may exhibit some virtues.

4. Lysias arranges for Paul’s transmission to Cæsarea. Thus defeating the devices of the apostle’s foes.

Act_23:18. Paul the Prisoner.

I. In the mouth of the centurion a colourless designation of condition.

II. In the lips of his enemies an angry speech of degradation.

III. In the language of Paul a boasted title of honour.—Eph_3:1; Eph_4:1; Php_1:9; 2Ti_1:8. “Paul the prisoner; but therein happier than any potentate with all his chains of gold. Said Ignatius, ‘My chain is my honour, my links pearls.’ One hour changed Joseph’s fetters into gold chains, his stocks into a chariot, his gaol into a palace, Potiphar’s captive into his master’s lord, the noise of his gyves into abrech. So, and much more than so, will it be with all Christ’s prisoners at His coming.… This made Chrysostom say that he had rather be Paul, the prisoner of Jesus Christ, than Paul rapt up into the third heaven” (Trapp).

This Young Man; or, What a Youth may Be and Do.—Discovered in the characteristics and conduct of Paul’s sister’s son.

I. Characteristics.—Five noble qualities in any, but specially in a youth.

1. Intelligence. Paul’s nephew walked not through the world or the city of Jerusalem sleeping or dreaming, but kept his eyes and ears open, and picked up the plot which had been formed against his uncle.

2. Affection. On what footing religiously he stood with his uncle cannot be told. Perhaps, like his uncle, he was a Christian disciple, though just as likely he was not. Yet in the sudden peril which confronted his mother’s brother, he forgot not his blood relationship, and felt imperilled to make a bold stroke for his rescue.

3. Promptitude. Much depended on the swiftness of his action. Had he delayed in making known his discovery, his uncle’s life might have been lost. But the instant he became acquainted with the gruesome plot he took measures for its frustration.

4. Courage. Had he been timid he would have shrunk from the difficulties that opposed his forward movement. But animated by a holy affection he brought to the execution of his purpose a lofty and undaunted fortitude. First, he found or forced his way into the castle to see his uncle, and next he boldly proceeded to the governor’s presence; and finally he told out his story, seemingly without pausing to inquire whether it would be believed.

5. Discretion. Counselled to keep his secret to himself and to reveal to no one the communication he had—made to the governor, he did so, and thus both escaped the danger to which his own life would have been exposed, had it got abroad that he had foiled the plans of the conspirators, and enabled the governor to carry out his scheme for the safety of Paul.

II. Conduct.—

1. He frustrated a wicked plot. Rendered futile and vain the murderous designs which had been formed against Paul. By being shrewd and wide-awake, prompt and decisive, loving and considerate, courageous and fearless, prudent and cautious, he defeated forty villains who had plotted together, and bound themselves under a curse, to commit a dark deed of blood, and delivered the Sanhedrim from being partakers of the awful crime.

2. He saved a noble life. The noblest life that that day existed in Jerusalem; the life of the greatest man that bad arisen within the Christian Church; the life of one who under God had proved himself one of the grandest benefactors of his nation and of the world.

3. He furthered a Divine purpose. How little men know when they serve as instruments in God’s hands. It was in the Divine purpose and plan that Paul should preach at Rome, and consequently that he should escape from this peril. Yet neither of these facts were known to the youth, who simply carried out his own thoughts, and in so doing advanced the Divine design.

4. He secured for the Church and the world a rich legacy of religious literature. Had Paul’s life been taken as the result of that conspiracy, both the Church and the world would have been poorer to-day by the lack of those immortal letters which were written from Cæsarea and from Rome.

Learn—

1. That young men may be used by God for the loftiest purposes; and

2. That in order to be so used they should cultivate for themselves the noblest qualities of mind and heart.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

SECTION III

PAUL IS CONVEYED FROM JERUSALEM TO CESAREA, AND THERE SPEAKS IN DEFENCE OF HIMSELF BEFORE THE ROMAN PROCURATOR FELIX, AND, SUBSEQUENTLY, BEFORE HIS SUCCESSOR FESTUS, AS WELL AS BEFORE KING AGRIPPA II

Act_23:12 to Act_26:32

A.—A CONSPIRACY AGAINST THE LIFE OF PAUL HAVING BEEN DISCOVERED, HE IS SENT, FOR THE SAFETY OF HIS PERSON, TO CESAREA, WHERE HE IS PLACED IN THE CHARGE OF FELIX, THE ROMAN PROCURATOR

Act_23:12-35

12     And [But] when it was day, certain of the Jews [day, the Jews6] banded together [combined], and bound themselves under a curse [themselves by an oath7], saying that they would neither eat nor drink till they had [should have] killed Paul. 13And they [But there] were more than forty which had [forty men who] made this conspiracy. 14And they [These] came to the chief priests and elders, and said, We have bound ourselves under a great [solemn] curse, that we will eat [taste] nothing until we have slain Paul. 15Now therefore ye with the council signify [give notice] to the chief captain [the tribune] that he [should] bring him down unto you to morrow [om. to morrow8], as though ye would inquire something more perfectly [as if ye were about to inquire more thoroughly] concerning him [into his case]: and we, or ever he come near, are ready to kill him [but we are ready to kill him, before he comes near.] 16And when [However (δὲ),] Paul’s sister’s son heard of their lying in wait, he [of the plot, and] went and entered into the castle [barracks], and told Paul. 17Then [But] Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain [tribune]: for he hath a certain thing [something] to tell him. 18So he took him, and brought him to the chief captain [tribune], and said, Paul the prisoner called me unto him, and prayed [asked] me to bring this young man unto thee, who hath something to say unto thee. 19Then [But] the chief captain [tribune] took him by the hand, and went with him aside privately [withdrew to a private place], and asked him, What is [it] that thou hast to tell me? 20And [But] he said, The [That the] Jews have agreed [together] to desire thee that thou wouldest bring down Paul to morrow into [before] the council [chief council, τὸ συνέδριον], as though they would inquire somewhat of him more perfectly [as if the council would9 institute a more thorough investigation concerning him]. 21But do not thou yield unto [thou be persuaded thereto by] them: for there lie in wait for him of them more than forty men, which [who] have bound themselves with an oath [as in Act_23:12], that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee [waiting for thy promise]. 22So the chief captain then let the young man depart [Then (ὁ μὲν οὖν χ.) the tribune dismissed the young man], and charged him, See thou tell no man that thou hast shewed these things to me [charged him to tell no one, that he had disclosed this to him, πρός με]. And he called unto him two [of the, δύο τινὰς τῶν ἐχ.] centurions, saying, Make ready two hundred soldiers to go to Cesarea, and horsemen three score and ten [seventy horsemen], and spearmen [and of light-armed men] two hundred, at the third hour of the night; 24And provide them, [And they were also to provide] beasts, that they may [might] set Paul on, and [to] bring him safe [in safety] unto Felix the governor. 25And he wrote a letter after this manner: 26Claudius Lysias unto the most excellent [the noble] governor Felix sendeth greeting. 27This man was taken of [seized by] the Jews, and should have been killed of [and was on the point of being killed by] them: then came I with an army [with the soldiery (τῷ στρατεύματι, as in Act_23:10)], and rescued him, having understood [learned] that he was a Roman [citizen]. 28And when I would have known the cause wherefore [And as I wished to ascertain the grounds on which] they accused him, I brought him forth [down, κατήγαγον] into their council: 29Whom I perceived to be accused [only on account] of questions of their law, but to have nothing laid to his charge worthy of death or of bonds [imprisonment]. 30And [But] when it was told me how [om. how] that the Jews laid [that they10 would lay] wait for the man, I sent [him] straightway to thee, and gave commandment to his [gave notice to the] accusers also to say before thee what they had against him. Farewell [that they should speak before thee (om. what they … … Farewell)11].

31Then the soldiers, as it was commanded them, took Paul, and brought him by [during the, διὰ τῆς ν.] night to Antipatris. 32[But] On the morrow [next day] they left the horsemen to go with him, and returned to the castle [barracks]: 33Who [But these], when they came to Cesarea, and delivered the epistle to the governor, presented Paul also before him. 34And when the governor [But when he12] had read the letter, he asked of what province he was. And when he understood [learned] that he was of Cilicia; 35I will hear thee, said he, when thine accusers are also come [also here]. And he commanded13 him to be kept in Herod’s judgment hall [in Herod’s palace].

EXEGETICAL AND CRITICAL

Act_23:12-13. And when it was day.—Οἱ Ιουδαῖοιi.e., the Jewish party; the details are given in Act_23:13. Συστροφή is, here, an unauthorized and lawless combination, a conspiracy. Ἀναθεματίζειν ἑαυτ., they pronounced a curse, an imprecation on themselves (חֵרֶם) if they should taste any thing before they had slain Paul. [See ἀνάθεμα, etc., in Schleusner: Thes. sive Lex. in LXX. I. 221.—“Bound themselves under a curse, in Greek, anathematized themselves … Anathema—among the Jews seems to have been used to represent a Hebrew word denoting an irrevocable vow, or something consecrated either to God’s special service or to irremissible destruction .… These Jews invoked the curse upon themselves if they should prove false to the pledge which they had given.” (Alex).—Tr.]. It may, at the same time, be remarked that the Talmud provided a loop-hole, that is, furnished the means for releasing an individual from the vow and the curse, if the performance of the former became impossible; the wise Jewish teachers could free him from his vow. Lightfoot has quoted the passage from Abodah Zarah [in Horæ Hebr. et. Talm. ad loc., where he gives the following version: Homini qui vovit se abstenturum a cibo, væ si edat, væ si non edat. Si edat, peccat in votum suum: si non edat, peccat in vitam suam. Quid ei hic faciendum? Adeat sapientes, et illi solvent ei votum suum. Sicut scribitur: Lingua sapientum est sanitas, Pro_12:18.Tr.]. Ἕως οὖ with the subjunctive [Winer, § 41. 3] indicates their belief that the result which they desired, would inevitably follow.

Act_23:14-15. And they came to the chief priests.—The conspirators, in order to gain their object, applied to the authorities—doubtless, primarily, to the chief priests and members of the Great Council who entertained Sadducean views. It was their wish that the whole Sanhedrin (ὑμεῖς σὺν τῷ συνεδρίῳ) would request the Roman commander to bring the prisoner before them, so that they themselves might way-lay him, and thus find an opportunity to assassinate him before he could reach the assembly (πρὸ τοῦ ἐγγίσαι). [Ἔτοιμοί—τοῦ ἀνελεῖν—for the genitive of the design and the result (τοῦ with the infin.) see Winer, § 44. 4.—Tr.]

Act_23:16. And when Paul’s sister’s son heard.—We have no other information respecting this young man; Bengel explains his discovery of the murderous design, by assuming that strict secrecy had not been observed, as none suspected that tidings of it could possibly reach Paul or the Roman tribune. [Alford supposes that the young man was, like Paul himself at an earlier period, receiving instruction in the schools in Jerusalem, and may there have heard the scheme mentioned.—Tr.]. The circumstance shows that the apostle was not so rigorously confined, as to prevent the approach of a third person. Still, he was a δέσμιος, Act_23:18, and was probably held, as at Rome, Act_28:16, in custodia militaris, chained to a soldier who guarded him.

Act_23:17-22. Paul called one of the centurions.—In order to keep the matter as secret as possible, Paul simply requests the centurion, without explaining his purpose, to conduct the young man to the tribune, to whom the information was to be given. The latter courteously received the young man, took him by the hand in a manner which inspired confidence, and led him to a spot where they could converse without witnesses (κατʼ ἰδίαν, confidentially). [“The English version changes the construction for the sake of uniformity, the Greek abruptly passing from the third to the first and second persons, (literally translated): charging him to tell no one, that thou hast disclosed these things unto me. The same end might have been secured by inserting saith he, as in Act_1:4.” (Alex.).—On this and other instances of a transition from the oratio obliqua to the recta, see Winer: Gram. § 63. II. 2.—Tr.]

Act_23:23-24. Make ready two hundred soldiers.—A military force, consisting of 470 men, was directed to escort the prisoner, in order to protect him not only against the plots of assassins, but also against any open attempt on his life. The force consisted of heavy-armed foot soldiers (which signification the context assigns to στρατιῶται), a small squadron of cavalry, and a body of light-armed foot-soldiers. Δεξιολάβοι is a word not found in any classic Greek writer [“perhaps frequently occurring at that period in the popular language, but not adopted by writers.” (Meyer).—Tr.], and occurs only in two passages of later writers [mentioned in Rob. Lex. ad verb.—Tr.], in one of which [quoted by Grotius, Meyer and Alford], the word is introduced in connection with bowmen and men armed with a light shield. The explanation that, the δεξιολάβοι were halberdiers, or life-guardsmen (protecting the right side of the commander), cannot be accepted; they were, on the contrary, soldiers who seized the weapon with the right hand, whether it was a javelin or sling, and who were, accordingly, either javelinmen or slingers. Ewald’s conjecture that the slingers were Arabian auxiliary troops, is, very probably, in accordance with the fact, as those regions had, from early times, been celebrated for their slingers. The reading in Cod. Alexand. [A.], which Lachmann preferred, viz., δεξιοβόλους, accords with this view, although that reading itself is doubtless a later correction. [Meyer also regards the latter (δεξιός and βάλλω), as a correct interpretation of the original word, δεξιολάβ. (δεξιός and λαμβάνω). The reading of the text. rec. is sustained by B (e sil). E. G. H., also Cod. Sin.—Tr.]. Ἀπὸ τρίτ ὥρ., at the third hour of the night, i.e., the men. were to be ready to march at nine o’clock in the evening, or as soon afterwards as the order that they should proceed, arrived; it was intended that their movements should be concealed by the darkness of the night. It was also ordered that several beasts of burden, i.e., horses or mules, should be in readiness, so that they might relieve one another. [They were not intended, as Kuinoel says, in usum Pauli et militis ipsius custodis, but solely in usum Pauli, as the words ἵνα ἐπιβ. τ. Παῦλ. plainly show (Meyer).—Tr.]. Διασώζειν is equivalent to: to conduct to a place of safety. Bengel makes an exceedingly ingenious and happy remark on the transition from the direct [oratio recta] to the indirect [or. obliqua—comp. Exeg. note on Act_23:17-22, ult.—Tr.] form of speech, Act_23:24 : παραστῆσαι, ἵνα … διασώσωσι: namely, this change of construction corresponds to the facts themselves, for the tribune did not at first announce that the object of the march was to furnish Paul with a military escort. Hence the design of the whole expedition, which was at first kept secret, is stated in ἵνα … διασώσωσι, and, in order to express this plainly, the transition already begins with παραστῆσαι.

Act_23:25-30. a. Felix.—[“Since the death of Herod Agrippa, recorded in Act_12:23, Judea had again become a part of the great Roman province of Syria, and was governed by deputies (or procurators) of the Syrian proconsul.” (Alex.).—Tr.]. He was at that time the procurator of Judea, and is mentioned by Josephus, Tacitus, and Suetonius. His full name was Antonius Felix. He was a freedman of the emperor Claudius (Tac. Hist. V. 9), and a brother of Pallas, one of the favorites of Nero, and was appointed procurator by Claudius in the year A. D. 53, after the deposition of Cumanus. But, as Tacitus says (loc. cit.), he exercised the power of a king in the spirit of a slave [jus regium servili ingenio exercuit], and was, hence, subsequently recalled, about A. D. 60 or 61; the imperial favor, however, which his brother Pallas enjoyed, protected him against the accusations of the Jews.—Grammatically, γράψας, in Act_23:25, belongs to εἶπεν in Act_23:23; but, as a matter of fact, the letter, which was intended to state the case to the procurator, may possibly have been written at a somewhat later period. Τύπος, exemplum, indicates that the contents of the letter are given in their original form and extent. [“Luke with his inquisitive habits (see his Gospel Act_1:1) would find an opportunity to copy the letter during his abode of two years at Cesarea.” (Hackett).—Tr.]

b. Having understood that he was a Roman.—Ἀυτόν after ἐξειλόμην, is pleonastic. Μαθών implies, in the connection in which it stands, that Claudius Lysias had ascertained, before Paul’s life was in danger, that he was a Roman citizen, and that it was precisely this circumstance which had induced him to interfere, in order to rescue him. But this statement is entirely inconsistent with the facts themselves, Act_21:31 ff., and comp. Act_22:25 ff. The attempt has, therefore, been made to reconcile the two by assuming that μαθών is used without any reference to a particular time (Grotius), or else, that the writer of the letter alludes to the second rescue, Act_23:10 (Du Bois). But all such explanations are instances of art perversely applied. The tribune undoubtedly intended, for the sake of exhibiting his zeal in the public service in a favorable light, to say that he had rescued the man from death, because he knew that he was a Roman citizen. Personal considerations induced him to give a distorted view of the facts that had occurred. And this comparatively trivial circumstance affords evidence, as Meyer correctly observes, of the genuineness of the letter. The words μηνυθείσης … μέλλειν ἔσεσθαι exhibit negligence in the arrangement of the terms of the sentence, as two different constructions are combined. [“He writes hastily, and mixes two constructions together: 1. μηνυθείσης δέ μοι ἐπιβουλῆς τῆς μελλούσης ἔσεσθαι, and, 2. μηνυθέντος δέ μοι ἐπιβουλὴν μέλλειν ἔσεσθαι.—See Winer, § 63. I. 1.” (Meyer).—Tr.]

Act_23:31-33. Took Paul, and brought him.—Ἀναλαβόντες is descriptive of the act of placing Paul on a beast of burden. After a rapid night march, he and the escort reached Antipatris, a city which Herod the Great had built, and named after his father Antipater. It was situated in a plain, at a distance of 42 Roman, that Isaiah , 7 or 8 [German] geographical miles from Jerusalem. Hence the escort, which had commenced the march at 9 o’clock on the previous evening, must have reached this station in the course of the forenoon. The foot-soldiers proceeded no further than Antipatris, but returned to Jerusalem [where their aid might possibly be needed, if any tumult should occur, while the safety of Paul no longer required so strong a force (Meyer).—Tr.]. The horsemen continued to escort the prisoner until they reached Cesarea, which was 26 Roman miles distant from Antipatris. [See the full account of the road, etc., in Conyb. and Howson’s Life, etc., of St. Paul, Acts 21, where Mr. Howson says, in the text, and a note: “It is to the quick journey and energetic researches of an American traveller, that we owe the power of following the exact course of this night march from Jerusalem to Cesarea.—See ‘A visit to Antipatris,’ by the Rev. Eli Smith, missionary in Palestine, in the Bibliotheca Sacra, Vol. I. p. 478–496.” (Conyb., etc., II 275).—Tr.]

Act_23:34-35, And when the governor [when he] had read the letter.—Felix addressed only one question to Paul, which referred to the latter personally, as the epistle stated that he was a Roman citizen, without mentioning his residence. Διακούειν means ad finem usque audire, to give a full hearing, Τὸ πραιτώριον Ἡρώδου was the name which the palace, built by Herod the Great, received only after it was occupied by the Roman governors. The apostle was, as it here appears, not confined in a public prison [probably in consequence of the favorable statement made in the letter,—Tr.], but was placed in an apartment of the same palace in which the procurator resided.

DOCTRINAL AND ETHICAL

1. The promise of divine protection which was conveyed by the word θάρσει, Act_23:11, was very speedily fulfilled. The enemies of the apostle pursued him with a deadly hatred; the number of the conspirators was large, their plot was carefully arranged; and yet the almighty protection of the Redeemer secured His servant from harm. That which was concerted in secret, He made manifest; the designs of wicked men were frustrated by a superior military force. Thus the exalted Redeemer rules in the midst of His enemies [Psa_110:2.].

2. A body-guard, consisting of nearly 500 men, accompanies the apostle; he had never before been attended by such a force, or appeared with such a large retinue. For the consideration which was thus paid to him, he was, no doubt, primarily indebted to his Roman citizenship. Still, it is equally true that his personal safety required such a strong force. Christ not only protects, but also honor’s His people. And the unsought honor which a child of God in this manner often obtains, reflects its rays of glory on Him, by whose grace a converted sinner is what he is [1Co_15:10].

3. The personal innocence of Paul is attested by the Roman tribune; the latter, however, at the same time employs language which shows that he regarded the whole case, and the faith, with very little respect, Act_23:29. He was a man of the world, and looked on religion and its concerns as matters of secondary importance. And yet he is influenced to employ a considerable part of the military force which he commanded, in the service of Paul. Thus the world, even when entertaining designs of an opposite nature, is so controlled as to serve the kingdom of God, and exalt the honor of Christ.

HOMILETICAL AND PRACTICAL

Act_23:12. Bound themselves … that they would neither eat nor drink.—What burdens men are willing to assume, for the purpose of opposing the kingdom of God! What happy results would have already followed, if its friends were equally willing to make sacrifices in promoting its interests, and were as firmly united together!

Act_23:13. And they were more than forty.—What a bundle [Mtt. Act_13:30] these tares will hereafter make, when they shall be bound together! (Rieger).

Act_23:14. And they came to the chief priests.—The high priest, who, when he performed the duties of his office, exhibited on his mitre the words: ‘Holiness to the Lord,’ and on his breastplate ‘Lights and Perfections’ [Exo_28:30-36], allows himself to be made the leader of a band of sworn assassins. Such is the result of a false religious zeal, and such the fruit of an unrenewed heart. O that it had been the only example of this kind! (Ap. Past.).

Act_23:15. As though ye would inquire … and we are ready.—These are Cain’s saints, who conceal the murderer’s club behind the veil of the law. (Starke).

Act_23:16. And when Paul’s sister’s son heard.—We know not whether this youth was already a Christian, or still a Jew, nor do we know the means by which he discovered the plot; it is enough for us that God was pleased to employ him as the guardian angel of the apostle.—The Lord, who rules over the angels, and can command the earthquake, employs a lad on this occasion, in executing His purpose, so that the words in Psa_7:14-16 might be fulfilled. (Besser).

Act_23:17. Then Paul called one of the centurions.—He had received Christ’s own promise of protection, Act_23:11, but he did not on that account neglect to avail himself of ordinary means of protecting himself; these means were, on the contrary, in his eyes the stretched-out saving hand of the Lord.—Observe that, while Paul trusts in God, he does not neglect the use of ordinary means.—Here, too, Luther resembles him. He submitted to the circumstances after his interview with Cajetan, escaped from the city of Augsburg by night, and rode eight [German, nearly forty English] miles, until he reached a place of safety. (Besser).

Act_23:19. Then the chief captain took him by the hand, etc.—Thus heaven gave additional signs; for these men had the time and the inclination to listen to the young man kindly, which was not their usual manner. (Williger).—Even pagans exhibit a certain natural uprightness and fidelity; but, alas! how rare have such qualities become among Christians! Hos_4:1. (Starke).

Act_23:23. Make ready two hundred soldiers, etc.—Here Paul travels in state, like a great lord; he is now great in the eyes of God, for he that feareth the Lord, is greater than he that taketh a city [Pro_16:32], At other times he travelled wearily on foot, but now he rides. He doubtless reflected on the truth that all things, even the beasts of the field, are the Lord’s, and are bound to serve Him. (Bogatzky).—This escort of pagan soldiers is a striking emblem of the soldiers of the Lord, who “encamp round about them that fear him” [Psa_34:7]. God is the God of hosts in the kingdom of spirits and of men, and he employs them, according to His own good pleasure, in protecting His people. By his providential care, five hundred men protect His apostle against forty bandits. (Ap. Past.).

Act_23:24. And bring him safe unto Felix.—Who that reads of Paul, attended by his military guard, does not at once think of Luther, his brother in spirit, his successor in office, the partner of his fortunes—how he was taken by armed men, and safely conducted to the castle of Wart-burg?

Act_23:25. Claudius Lysias unto the most excellent, etc.—Lysias does not, in the faintest manner, conceive of the value of the present which he bestows on Felix, when he sends Paul to him. It is true that Felix did not appreciate the gift, Acts 24. Still, Paul’s countenance presented another letter of commendation, for it was there written ‘Governor Felix! God saluteth thee with salvation and peace!’ O that he had understood this letter! (Williger).

Act_23:27. This man was taken of the Jews, etc.—When we examine this letter, we perceive that the pagan writes with more honesty and equity than the orthodox Jews speak. And even in our day, Paul fares better with Lysias and Felix, than he does with those who profess to adhere to the letter, but who deny the spirit. (Gossner).

Act_23:29. Accused of questions of the law.—This is the language of a heathen, who thinks that the religious disputes of the Jews are entitled to no consideration. But this opinion was the means, in the providence of God, of rescuing Paul from the hands of murderers. (Starke).

Act_23:35. And he commanded him to be kept in Herod’s judgment hall.—We have here another instance of God’s tender care for his servant, in granting him repose, and a favorable season for prayer, so that he might be strengthened in the Lord, and prepare himself for the witness which he was to bear in Jerusalem. He was protected not only by the guard of the governor, but also by the good hand of his faithful Lord and Saviour. He was thus enabled, after escaping the perils of the road, to perceive the evidence of the divine protection which he enjoyed, and he saw that he was conducted more and more nearly to Rome, his point of destination, and, indeed, to his own happy end. He was strong in faith, and glorified God. He became more and more firm in his resolution to deliver his apostolical testimony, and he was well prepared for any future event. The pauses which the Lord sometimes allows us in our labors and sufferings, are intended to render us similar services. (Ap. Past.).

ON THE WHOLE SECTION, Act_23:12-35—The Lord protects his people: I. They need His protection against the insidious designs of enemies; (a) these enemies form combinations against righteous men, Act_23:12-13; (b) and, at the same time, often assume the mask of religion, Act_23:14-15. II. The protection of the Lord is extended to them; (a) He exposes the malice of their enemies, Act_23:16; (b) and influences the hearts of men with a view to the welfare of His people, Act_23:17-22. (Lisco).

The murderous plot of Paul’s enemies, and the gracious covenant of his Lord: I. Those enemies were powerful, in consequence of (a) their number—forty against one; (b) their ultimate design—they were bound by an oath to kill him; (c) the means which they employed—cunning and deceit. But, II. The Lord, who made a covenant with His servant, was far more powerful (“Be of good cheer, etc.,” Act_23:11); (a) He exposed the plot formed by those enemies; (b) He raised up for the apostle protectors, who were more powerful than his enemies—against the high priest, the Roman commander; against the 40 conspirators, more than 400 soldiers; (c) He led him forth, unharmed, out of the toils of his enemies.

Rejoice, ye righteous, for the Lord is with His people! I. He gives them inward strength by the assurance of His grace, Act_23:14; II. He exposes the devices of his enemies, Act_23:16; III. He raises up for them active friends (Paul’s sister’s son), and powerful protectors (Lysias);. IV. He conducts them safely through the midst of their enemies (Paul’s military escort on leaving the city); V. He furnishes them with honorable credentials (the letter of Lysias to Felix);

‘The angel of the Lord encampeth round about them that fear him, and delivereth them,’ Psa_34:7. The protecting angel approaches the apostle in a threefold form: I. As a comforting vision, in the prison, Act_23:11; II. As a tender friend, in the person of his sister’s son, Act_23:16 ff.; III. As a powerful body-guard, in the form of Roman soldiers, Act_23:23 ff.(Comp. 2Ki_6:17 : “Behold, the mountain was full of horses and chariots of fire round about Elisha.”).

Many are the afflictions of the righteous; but the Lord delivereth him out of them all. Psa_34:19 : I. The afflictions of the righteous; II. The divine deliverance —‘Fear not: for they that be with us are more than they that be with them.’ 2Ki_6:16 : I. With them are (a) wicked designs to commit murder, Act_23:12 : (b) numerous confederates, Act_23:13; (c) powerful assistants, Act_23:14-15. But, II. With us are (a) divine promises of peace, Act_23:11; (b) the hearts of praying friends, Act_23:16; (c) the protecting hosts of the Lord, Act_23:22 ff.

The hearts of men are in the hand of the Lord, as the rivers of water, and are turned unto the welfare of His people [Pro_21:1]: I. He smites artful foes with blindness, so that their murderous plot is divulged, Act_23:16. II. He arms the timid youth—Paul’s sister’s son—with resolution and firmness, so that he reaches the presence of the commanding officer; III. He touches the conscience of the Roman commander, so that he provides for the safety of the apostle, as if a crowned head were in danger.

Paul’s final departure from Jerusalem: viewed, I. As the mournful departure of a witness of the truth, whose message of salvation was rejected by his deluded people; II. As the brilliant triumphal march of an anointed servant of God, whom the Lord conducts as a victor through the midst of his enemies; III. As the solemn homeward journey of a soldier of Christ, who is drawing near to his last battle, his last victory, and his last reward.

Footnotes:

[6]Act_23:12. a. In the majority of the uncial manuscripts [A. B. C. E., also Cod. Sin., Syr.], we find the reading οἱ Ἰουδαῖοι; only the two latest, G. and H., read τινες τῶν Ἰουδ. [as in text. rec.], which is a correction, as it was assumed [by the copyists, in view of Act_23:13] that only some were engaged in the plot. [Vulg. quidam ex Judæis; recent editors generally read ποιήσ. συστ. οἱ Ἰουδαῖοι.—Tr.]

[7]Act_23:12. b. [In place of: under a curse (or: with an oath, as the same Greek words are rendered in Act_23:21), the translators of the Engl. Bible here propose in the margin: with an oath of execration; literally, anathematized themselves; see the Exeg. note.—Tr.]

[8]Act_23:15. αὔριον [of text. rec.] after ὅπως is attested only by the two latest manuscripts [G. H.]; it must be regarded as a gloss from Act_23:20, as it is wanting alike in the greater number, and in the best, of the manuscripts [A. B. C. E. Cod. Sin., Vulg.—Tr.]

[9]Act_23:20. ὡς μέλλων is undoubtedly the original reading, and is also sustained by external testimony [A. B. E.], whereas μέλλοντες [of text. rec., with some minuscules, but derived from Act_23:15 (Meyer)], μέλλοντα [in G. H.], and μελλόντων, [in some minuscules], are merely attempts to correct the original. [Μέλλων is adopted by Lach., Tisch., Born., and Alf.—Cod. Sin., (original) exhibits μέλλον which was afterwards corrected by C to μέλλοντων.—Tr.]

[10]Act_23:30. a. The words ὑπὸ τῶν Ἰουδαίων, after ἔσεσθαι, are wanting in the Vatican manuscript [B.], and in several minuscules: they are, without doubt, a later addition. [They are found in G. H., Syr. but not in Vulg., nor Cod. Sin.—For ἐξαυτῆς A. and E. substitute ἐξ αὐτῶν, which reading is adopted by Lach., and has since been found in Cod. Sin.—Tisch. and Alf. cancel ὑπο τ. Ἰ.—Ἐξαυτῆς, of text. rec., found in B. G. H., is omitted in A. E. Cod. Sin. Vulg., and is dropped by Lach., but retained by Tisch. and Alf.—Tr.]

[11]Act_23:30. b. τὰ πρὸς αὐτὸν, and ἔῤῥωσο [of text. rec.], are also to be suspected, on critical grounds, and must be regarded as glosses. [The words τὰ πρὸς αὐτὸν are found, with some variations (B. omitting τὰ; E.G. adding αὐτοὺς) in B. E. G. H.; they are retained by Alf.—Lach. and Tisch., with A., read simply αὐτοὺς after λεγειν, which is also the reading of Cod. Sin.—Ἔῤῥωσο is found in E. G. and Cod. Sin.; ἐῤῥώσθε in H.; the word is omitted in A. B., and is dropped by Lach., Tisch., and Alt. The Vulg. has Vale in the common printed editions, but Cod. Amiatinus omits the word.—Tr.]

[12]Act_23:34. ὁ ἡγεμών after ἀναγνοὺς δὲ is a spurious addition. [It is found in G. H., but omitted in A. B. E. Cod. Sin. Vulg., and is dropped by recent editors generally.—Tr.]

[13]Act_23:35. κελεύσας [without τε, found in A. B. E. Syr., and adopted by Lach., Tisch., Born., and Alf.] is better attested than ἐκέλευσέ τε [of text. rec., with G. H.—Cod. Sin. originally read κελεύσαντος, which was afterwards corrected by C to κελεύσας.—Vulg. jussitque.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Acts

A PLOT DETECTED

Act 23:12 - Act 23:22.

‘The wicked plotteth against the just. . . . The Lord will laugh at him.’ The Psalmist’s experience and his faith were both repeated in Paul’s case. His speech before the Council had set Pharisees and Sadducees squabbling, and the former had swallowed his Christianity for the sake of his being ‘a Pharisee and the son of a Pharisee.’ Probably, therefore, the hatchers of this plot were Sadducees, who hated Pharisees even more than they did Christians. The Apostle himself was afterwards not quite sure that his skilful throwing of the apple of discord between the two parties was right {Act 24:21}, and apparently it was the direct occasion of the conspiracy. A Christian man’s defence of himself and his faith gains nothing by clever tactics. It is very doubtful whether what Paul spoke ‘in that hour’ was taught him by the Spirit.

I. ‘The corruption of the best is the worst.’

There is a close and strange alliance between formal religion and murderous hatred and vulpine craft, as the history of ecclesiastical persecution shows; and though we have done with fire and faggot now, the same evil passions and tempers do still in modified form lie very near to a Christianity which has lost its inward union with Jesus and lives on surface adherence to forms. In that sense too ‘the letter killeth.’ We lift up our hands in horror at these fierce fanatics, ‘ready to kill’ Paul, because he believed in resurrection, angel, and spirit. We need to guard ourselves lest something of their temper should be in us. There is a devilish ingenuity about the details of the plot, and a truly Oriental mixture of murderous passion and calculating craft. The serpent’s wisdom and his poison fangs are both apparent. The forty conspirators must have been ‘ready,’ not only to kill Paul, but to die in the attempt, for the distance from the castle to the council-chamber was short, and the detachment of legionaries escorting the prisoner would have to be reckoned with.

The pretext of desiring to inquire more fully into Paul’s opinions derived speciousness from his ambiguous declaration, which had set the Council by the ears and had stopped his examination. Luke does not tell us what the Council said to the conspirators, but we learn from what Paul’s nephew says in Act 23:20 that it ‘agreed to ask thee to bring down Paul.’ So once more the tail drove on the head, and the Council became the tool of fierce zealots. No doubt most of its members would have shrunk from themselves killing Paul, but they did not shrink from having a hand in his death. They were most religious and respectable men, and probably soothed their consciences with thinking that, after all, the responsibility was on the shoulders of the forty conspirators. How men can cheat themselves for a while as to the criminality of indirectly contributing to criminal acts, and how rudely the thin veil will be twitched aside one day!

II. The abrupt introduction of Paul’s nephew into the story piques curiosity, but we cannot say more about him than is told us here.

We do not know whether he was moved by being a fellow-believer in Jesus, or simply by kindred and natural affection. Possibly he was, as his uncle had been, a student under some distinguished Rabbi. At all events, he must have had access to official circles to have come on the track of the plot, which would, of course, be covered up as much as possible. The rendering in the margin of the Revised Version gives a possible explanation of his knowledge of it by suggesting that he had ‘come in upon them’; that is, upon the Council in their deliberations. But probably the rendering preferred in the text is preferable, and we are left to conjecture his source of information, as almost everything else about him. But it is more profitable to note how God works out His purposes and delivers His servants by ‘natural’ means, which yet are as truly divine working as was the sending of the angel to smite off Peter’s chains, or the earthquake at Philippi.

This lad was probably not an inhabitant of Jerusalem, and that he should have been there then, and come into possession of the carefully guarded secret, was more than a fortunate coincidence. It was divinely ordered, and God’s finger is as evident in the concatenation of co-operating natural events as in any ‘miracle.’ To co-ordinate these so that they concur to bring about the fulfilment of His will may be a less conspicuous, but is not a less veritable, token of a sovereign Will at work in the world than any miracle is. And in this case how wonderfully separate factors, who think themselves quite independent, are all handled like pawns on a chessboard by Him who ‘makes the wrath of man to praise Him, and girds Himself with the remainder thereof!’ Little did the fiery zealots who were eager to plunge their daggers into Paul’s heart, or the lad who hastened to tell him the secret he had discovered, or the Roman officer who equally hastened to get rid of his troublesome prisoner, dream that they were all partners in bringing about one God-determined result-the fulfilment of the promise that had calmed Paul in the preceding night: ‘So must thou bear witness also at Rome.’

III. Paul had been quieted after his exciting day by the vision which brought that promise, and this new peril did not break his peace.

With characteristic clear-sightedness he saw the right thing to do in the circumstances, and with characteristic promptitude he did it at once. Luke wastes no words in telling of the Apostle’s emotions when this formidable danger was sprung on him, and the very reticence deepens the impression of Paul’s equanimity and practical wisdom. A man who had had such a vision last night might well possess his soul in patience, even though such a plot was laid bare this morning; and each servant of Jesus may be as well assured, as was Paul the prisoner, that the Lord shall ‘keep him from all evil,’ and that if his life is ‘witness’ it will not end till his witness is complete. Our faith should work in us calmness of spirit, clearness of perception of the right thing to do, swift seizing of opportunities. Paul trusted Jesus’ word that he should be safe, whatever dangers threatened, but that trust stimulated his own efforts to provide for his safety.

IV. The behaviour of the captain is noteworthy, as showing that he had been impressed by Paul’s personal magnetism, and that he had in him a strain of courtesy and kindliness.

He takes the lad by the hand to encourage him, and he leads him aside that he may speak freely, and thereby shows that he trusted him. No doubt the youth would be somewhat flustered at being brought into the formidable presence and by the weight of his tidings, and the great man’s gentleness would be a cordial. A superior’s condescension is a wonderful lip-opener. We all have some people who look up to us, and to whom small kindlinesses from us are precious. We do not ‘render to all their dues,’ unless we give gracious courtesy to those beneath, as well as ‘honour’ to those above, us. But the captain could clothe himself too with official reserve and keep up the dignity of his office. He preserved an impenetrable silence as to his intentions, and simply sealed the young man’s lips from tattling about the plot or the interview with him. Promptly he acted, without waiting for the Council’s application to him. At once he prepared to despatch Paul to Caesarea, glad enough, no doubt, to wash his hands of so troublesome a charge. Thus he too was a cog in the wheel, an instrument to fulfil the promise made in vision, God’s servant though he knew it not.

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

23:12-15 The plan to kill Paul was desperate, as a group of . . . more than forty took an oath not to eat or drink until they had killed Paul (cp. 1 Sam 14:24-46; Matt 14:6-11; see also Deut 23:21-23; Matt 5:33-37; Jas 5:12).

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

Act 23:12. Λέγοντες, saying) with the utmost rashness, even though they had had a good cause. How perplexed they must have been, when they were not able to accomplish it!

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

Act 23:12 . συστροφήν , Act 19:40 . ἀνεθεμάτισαν ἑαυτούς : literally “they placed themselves under an anathema,” i.e. , declared themselves liable to the direst punishments of God unless, etc. In N.T. the verb is only used in this passage, cf. 14, 21 and once by St.Mark, Mar 14:71 , cf. the use of the verb in LXX, Jos 6:21 , 1Ma 5:5 . In N.T. the noun ἀνάθεμα is only found in Luke and Paul, see Lightfoot on Gal 1:8 , Sanday and Headlam on Rom 9:3 . For instances of similar bindings by oath, Jos., Vita , liii, and a similar combination of ten men to murder Herod, Ant. , xv., 8, 3, 4. Of whom the band consisted we are not told, although probably Ananias would not have scrupled to employ the Sicarii, Jos., Ant. , ix. 2. The conspirators seem to have affected to be Sadducees, Act 23:14 , but Edersheim evidently holds that they were Pharisees, and he points out that the latter as a fraternity or “guild,” or some of their kindred guilds, would have furnished material at hand for such a band of conspirators, Jewish Social Life , p. 227 ff. πεποι . see critical note, ἕως οὗ , cf. Mat 5:25 ; Mat 13:33 , Joh 9:18 ; Burton, p. 128.

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

They cursing and banning themselves, promised.

Such as are carried away with a foolish zeal, think that they may lie and murder, and do whatsoever mischief they list.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

bound themselves under a curse . . . that they would neither eat . . . fill they had killed Paul--Compare Sa2 3:35; Sa1 14:24.

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

Verse 12. That they would neither eat nor drink, c.] These forty Jews were no doubt of the class of the sicarii mentioned before, (similar to those afterwards called assassins,) a class of fierce zealots, who took justice into their own hand and who thought they had a right to despatch all those who, according to their views, were not orthodox in their religious principles. If these were, in their bad way, conscientious men, must they not all perish through hunger, as God put it out of their power to accomplish their vow? No: for the doctrine of sacerdotal absolution was held among the Jews as among the Papists: hence it is said, in Hieros. Avodah Zarah, fol. 40: "He that hath made a vow not to eat any thing, wo to him, if he eat; and wo to him, if he do not eat. If he eat, he sinneth against his vow; and if he do not eat, he sinneth against his life." What must such a man do in this case? Let him go to the wise men, and they will loose him from his vow, as it is written, Pr 12:18: "The tongue of the wise is health." When vows were so easily dispensed with, they might be readily multiplied. See Lightfoot.

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

12. And when it was day. By this circumstance, Luke showeth how necessary it was for Paul to gather new and fresh strength of faith, that he might not quake in most great and sudden danger. For being told of this so desperate madness of his enemies, he could not otherwise think but that he should lose his life. This vow whereof Luke speaketh was a kind of curse. The cause of the vow was, that it might not be lawful for them to change their purpose, nor to call back that which they had promised. There is always, indeed, in an oath a secret curse, if any man deceive or forswear, but sometimes to the end men may the more bind themselves, they use certain forms of cursing; and they make themselves subject to cruel torments, to the end they may be the more afraid. This history doth teach that zeal is so bloody in hypocrites, that they weigh not what is lawful for them, but they run carelessly whithersoever their lust doth carry them. Admit we grant that Paul was a wicked man, and worthy to die, yet who had given private men leave to put him to death? Now, if any man had asked why they did so hate Paul, they would quickly have answered, because he was a revolt [apostate] and schismatic; but it was but a foolish opinion, and an opinion conceived of an uncertain report concerning this matter which had rashly possessed their minds.

The same blindness and blockishness doth at this day prick forward the Papists, so that they think nothing unlawful for them in destroying us. Hypocrisy doth so blind their ears, that as men freed from the laws of God and merit they are carried by their zeal sometimes unto treachery, sometimes unto guile, sometimes unto intolerable cruelty, and, finally, to attempt whatsoever they will. Moreover, we see in this history how great the rashness of the wicked is. They bind themselves with a curse that they will eat no meat till they have slain Paul, as if his life were in their hands. Therefore, these brain-sick men take to themselves that which the Lord doth so often in Scripture say is his, to wit,

“To have the life and death of those men whom he hath created in his hand,” (Deuteronomy 32:39).

Moreover, there be not only two or three who are partners in this madness, but more than forty. Whence we do also gather how willing and bent men are to do mischief, seeing they run together thus on heaps.

Furthermore, seeing Satan doth drive them headlong into their own destruction, how shameful is then our sluggishness, when as we scarce move one finger in maintaining the glory of God? We must use moderation, that we attempt nothing without the commandment of God; but when God calleth us expressly, our loitering is without excuse.

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.

(12) Certain of the Jews banded together . . .—The casuistry of the more fanatic Jews led them to the conclusion that a blasphemer or apostate was an outlaw, and that, in the absence of any judicial condemnation, private persons might take on themselves the execution of the divine sentence. So, they may have argued, Mattathias, the founder of the Maccabean dynasty, had slain the apostate Jew who offered sacrifice at the altar at Modin (1Ma_2:24); so ten Zealots of Jerusalem had conspired to assassinate Herod the Great because he had built an amphi-theatre and held gladiatorial games in the Holy City (Jos. Ant. xii. 6, § 2; xv. 8, § 3). It is melancholy but instructive to remember how often the casuistry of Christian theologians has run in the same groove. In this respect the Jesuit teaching, absolving subjects from their allegiance to heretic rulers, and the practical issue of that teaching in the history of the Gunpowder Plot, and of the murders perpetrated by Clement and Ravaillac, present only too painful a parallel. Those who now thus acted were probably of the number of the Zealots, or Sicarii.

Under a curse.—Literally, they placed themselves under an anathema. This was the Jewish kherem, and the person or thing on which it fell was regarded as devoted to the wrath of God. (Comp. Notes on 1Co_16:22; Gal_1:8-9.) So also in the Old Testament we find that Jericho and all that it contained was a kherem, or accursed thing, devoted to destruction (Jos_7:1).

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

12. And when it was day] While Paul was receiving comfort from the Lord, the Jews were plotting to secure his destruction and they let no time be wasted. Their plans are ready by the next day, and as soon as it arrived they set about their execution.

certain of the Jews banded together] The best MSS. omit certain of. The addition looks like a marginal comment of some one who felt that the plot would only be contrived by the Sadducees. The men who banded themselves thus together were probably belonging to the Zealots of whose fanaticism Josephus gives several instances.

bound themselves under a curse] Lit. placed themselves under an anathema. The noun is used in very solemn language twice over by St Paul (Gal_1:8-9), “Let him be accursed.” It was an invocation of God’s vengeance upon themselves, if they failed to do the work which they undertook.

they would neither eat nor drink] So that there was no time to be lost; their work must be promptly executed.

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 when it was day,.... As soon as it was light, very early in the morning:

certain of the Jews banded together; these very likely were of the sect of the Sadducees, who had been exceedingly irritated and provoked by what Paul had said the day before in the council; these therefore gathered together, entered into a conspiracy to take away Paul's life, and trailed in it, as one man:

and bound themselves under a curse; or "anathematized themselves"; the Hebrew word which answers to "anathema", is sometimes used for an oath, , "Cherem" or "anathema" is "an oath" (a), a vow made to be punished with an anathema if not kept; so these men swore to it, bound themselves with an oath, or wished they might be an anathema, accursed of God, and cut off from his people; they imprecated the most dreadful evils upon themselves:

saying, that they would neither eat nor drink till they had killed Paul: it was a common form of a vow or oath with the Jews (b), , "that I will not eat"; sometimes they only vowed abstinence from particular things, and then others were lawful; as for instance, if one vowed that he would not eat boiled meat, he might eat roast, or that he would not eat flesh, he might eat broth, or that he would abstain from milk, then he might drink whey, (c); but this oath and vow here were, that they would neither eat nor drink anything, till they had destroyed Paul: these were a set of zealots, who in imitation of Phinehas, and pretending the glory of God, took upon them to take away the lives of men, without any, judicial procedure, or the authority of the civil magistrate; of whom; see Gill on Mat 10:4 it may be asked, what became of this vow? or how did they get clear of it, since they did not accomplish the fact? to which it may be answered, that it was a pretty easy thing to be freed from oaths and vows, among the Jews, whose doctors had a power to absolve men from them; and in such cases as this, and such a vow as this, might be loosed upon more accounts than one, as on account of keeping another law, the observing the sabbath and other festivals, when men were obliged to eat and drink: and thus it is said (d),

"if a man swears that he will not drink wine, or that he will not eat flesh, for so many days, then they say to him, if thou hadst known at the time of the oath, that the sabbath or a feast day were within these days, in which thou art obliged to eat flesh and drink wine, as it is said, Isa 58:13 "and call the sabbath a delight"; wouldst thou have swore at all? if he says no, they loose his oath:''

and likewise it might be loosed on account of life, which a man is bound to preserve: for so they likewise say (e),

"if a man vows that he will not eat anything, woe be to him if he eats, and woe be to him if he does not eat; if he eats he breaks his vow, if he does not eat he sins against his own soul, or life; what must he do? let him go to the wise men, , "and they will loose his vow for him", as it is written, Pro 12:18 but the tongue of the wise is health;''

and no doubt but these men very easily got their vow loosed, since it was made on such a design.

(a) Pirke Eliezer, c. 38. (b) Misna Nedarim, c. 2. sect. 2, 3. (c) Ib. c. 6. sect. 1, 2, 3, 4, 5, 6. (d) Maimon. in Misn. Nedarim, c. 9. sect. 6. (e) T. Hieros. Avoda Zara, fol. 40. 1.

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

12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

Ver. 12. Bound themselves, &c.] The constable of France, when he covenanted with God, that if he had the victory at St Quentin’s he would set upon Geneva, thought no doubt that he had made a great good bargain with God. Much like to Julian the emperor, who going against the Persians, made his vow that if he sped well, he would offer the blood of Christians. But what did God? Came not both their vows to like effect? "My times are in thy hand," saith David. Pilate could do nothing against Christ were it not given him from above. Commit we therefore ourselves to God in well-doing, as to a faithful Creator.

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.

Certain of the Jews - Some of the Jews. They were more than forty in number, Act 23:13.

Banded together - Made an agreement or compact. They conspired to kill him.

And bound themselves under a curse - See the margin. The Greek is, “they anathematized themselves”; that is, they bound themselves by a solemn oath. They invoked a curse on themselves, or devoted themselves to destruction, if they did not do it. Lightfoot remarks, however, that they could be absolved from this vow by the rabbis if they were unable to execute it. Under various pretences they could easily be freed from such oaths, and it was common to take them; and if there was any difficulty in fulfilling them, they could easily apply to their religious teachers and be absolved.

That they would neither eat nor drink - That is, that they would do it as soon as possible. This was a common form of an oath, or curse, among the Jews. Sometimes they only vowed abstinence from particular things, as from meat, or wine. But in this case, to make the oath more certain and binding, they vowed abstinence from all kinds of food and drink until they had killed him. Who these were - whether they were Sadducees or not - is not mentioned by the sacred writer. It is evident, however, that the minds of the Jews were greatly inflamed against Paul; and as they saw him in the custody of the Roman tribune, and as there was no prospect that he would punish him, they resolved to take the matter into their own hands. Michaelis conjectures that they were of the number of the Sicarii, or cutthroats, with which Judea then abounded. See the notes on Act 21:38. It is needless to remark that this was a most wicked oath. It was a deliberate purpose to commit murder; and it shows the desperate state of morals among the Jews at that time, and the infuriated malice of the people against the apostle, that such an oath could have been taken.

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

Bound themselves. The Greek is, anathematized, that is, submitted themselves to a curse, if they did not kill Paul. It was a great imprecation, the violation of which would have been equivalent to renouncing their belief in God. See to what degree of iniquity this nation is come. When any good is in contemplation, none are found to undertake it; whilst all, even the priests too, are ready to concur in any wicked design. (St. John Chrysostom, in Act. hom. xlix.) --- To take an unlawful oath is one sin; but to keep it, is another and greater sin: as when Herod, to keep his oath, put to death John the Baptist. (Matthew iv. 9.)

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).

If they did not kill Paul before they did eat or drink any more, they wished that they might become a cherem, or anathema; as Jericho and the inhabitants thereof were, being devoted to utter ruin and destruction. Or, if they did not execute this their wicked design, they would yield themselves to be anathematized, or excommunicated, as those that had broken their pact or agreement.

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

The Jews for certain of the Jews, A.V. and T.R. Banded together (poihsantev sustrofhn). This word sustrofh is found in the New Testament only here and Act_19:40, where it is rendered "concourse." The sense of "a conspiracy," which it has here, is common in the LXX. (see Amo_7:10; 2Ki_15:15, etc.) The verb sustrefein in the LXX has the sense of "to conspire". (2Ki_10:9 2Ki_15:30, sune sustremma) Bound themselves under a curse (ajneqematisan eJautouv). The word ajnaqema (Rom_9:3; 1Co_12:3 1Co_16:22; Gal_1:8, Gal_1:9) corresponds to the Hebrew XXX, the devotion of anything to destruction; and hence "the thing itself so devoted." And the verb ajnaqematizen corresponds to the Hebrew XXX, to devote to destruction, without the possibility of redemption. Here they made themselves an ajnaqema if they did not kill Paul before partaking of any food. It seems, however, that there was a way of escape if they failed to keep the vow. Lightfoot, on this passage, quotes from the Talmud: "He that hath made a vow not to eat anything, woe to him if he eat, and woe to him if he do not eat. If he eat he sinneth against his vow; if he do not eat he sinneth against his life. What must such a man do in this case? Let him go to the wise men, and they will loose his vow" ("Hebrews and Talmud. Exercit. upon the Acts").

Vers. 12-35. Special providence.

It is difficult to define exactly what we mean by a special providence. Not one sparrow falls to the ground without our heavenly Father, who works all things after the counsel of his own will, and makes all things "work together for good to them that love him, to them who are the called according to his purpose". (Rom_8:28) And yet there are times and occasions when the overruling and controlling hand of God is seen more clearly and more markedly than usual, and when the interposition of human will and intention is more conspicuously absent. And perhaps this is what we mean when we speak of a special providence. Let us mark some of the circumstances detailed in this section, which seem to bring St. Paul"s escape from the Jews at this time under the category of a special providence. The danger was great and imminent. In the feverish excited state of the Jewish mind at this time, and when they were unable, through their weakness, to give effect to their intense hatred of their heathen masters, they were all the more ready to wreak their vengeance upon any more helpless victim who might fall into their hands. Such a victim was St. Paul; and already in the temple court and on the castle stairs, he had nearly forfeited his life to their violence. Again, in the council-chamber he was on the point of being torn in pieces by them. The danger, therefore, was very great which he had already escaped. But a greater was at hand. More than forty Jews, in whom guile, hatred, and fanaticism were a triple cord not easily to be broken, bound themselves together by a terrible curse to remove" that obnoxious life, and seemed to make their own lives dependent upon the fulfillment of their atrocious vow. It was nearly certain that a request, coming to Lysias from the chief officers of the Sanhedrim, to bring Paul down again for some further inquiry into his case, would be complied with, and, if so, his death was certain also. Now mark the providential circumstances by which this plot was defeated. Paul had a sister, and this sister had a son. We hear nothing and know nothing of either of these persons except on this critical occasion. Where the young man lived, how he happened to be at Jerusalem (unless it were to keep the Feast of Pentecost), whether he had been influenced by his uncle to embrace the Christian faith, or whether, as seems more probable, he was a zealous Jew, and as such entrusted with the secrets of the party, we know not. All we know is that he became acquainted with the conspiracy, and went immediately to the castle to inform Paul of it. His ready admission to the prisoner, the good-natured compliance of the centurion with Paul"s request to him to bring the young man to the chief captain, the chief captain"s courteous attention to the young man"s tale, and his instant determination to send Paul off by night to Caesarea, were the further links, each absolutely necessary, in the chain of providence, by which Paul"s escape was accomplished. But one other circumstance must be noted. It seems strange at first sight that the tribune of the Roman garrison should take so much trouble about one poor Jew, whom, moreover, he had only to keep a close prisoner in the castle to ensure his safety. But we have a ready explanation of this in Lysias"s own letter, and in what happened the day before, as recorded in Act_22:24-26. Lysias, not a Roman by birth, had committed a grave mistake in threatening Paul, a Roman citizen, with scourging. Such a mistake might have had grave consequences to himself. He therefore adroitly and promptly took a step to show his respect and reverence for the dignity of a Roman citizen, and also for the office of the Roman procurator, by sending Paul off to Caesarea. At the same time, by so doing he avoided the chance of a riot at Jerusalem, and threw the whole responsibility of dealing with Paul and his Jewish enemies upon Felix. Nothing could be more politic. What, however, it is to our purpose to observe is that, by this tangled tissue of motives and interests, and by this accidental combination of circumstances, God"s gracious purpose was brought about which he had announced to Paul in a vision of the night, saying, "Be of good cheer, Paul: for as thou hast borne witness of me in Jerusalem, so must thou bear witness also at Rome." The violence of the Sanhedrim (though they knew it not) the conspiracy of the Jews (though they knew it not); the courtesy and policy of Lysias (though he knew it not); as afterwards the intrigues of Felix, the weakness of Festus, and the urgent malice of the Jews, were all necessary steps, moving in a direction that they little suspected, for brining the apostle of the Gentiles to the capital of the Gentile world.

HOMILIES BY E. JOHNSON

Vers. 12-35. Paul at Caesarea.

I "THE LORD IS MINDFUL OF HIS OWN. " R ecall the beautiful song in Mendelssohn"s "St. Paul.

1. The craft of their foes. They conspire against the righteous with a zeal worthy of a better cause (vers. 12, 13); and cloak their designs under pious pretexts (vers. 14, 15).

2. The Divine protection. He brings the counsels of wickedness to light (ver. 16). The young man, whoever he was, Christian Or otherwise, became, in Divine providence, a guardian angel of the apostle.

Nothing so fine is spun, But comes to light beneath the sun, to the help of the good and the confusion of the wicked (cf. Psa_7:15 Psa_34:8) Sincerity and good faith are found where they are least expected, when God is guiding the hearts of men (ver. 18).

II THE GRACIOUS DELIVERANCE. (Vers. 23-35.)

1. They are withdrawn from the snares of their foes. Paul, surrounded by the military guard, seems a visible picture of the angels of God encamping about those who fear him. "Against forty bandits he sends five hundred protectors.

2. Testimony to the truth is furnished on their behalf (ver. 27, etc.). The honorable and straightforward dealing of the heathen Romans stands in contrast to that of the orthodox Jews. Better have the spirit of the Law without the letter than the letter without the spirit. The very indifferentism of the Romans becomes overruled for the deliverance of Paul. Guarded in the palace of Herod, Paul has time for reflection and prayer. The intervals el arduous labor, the moments of respite from toil and conflict, in these we may find proofs of the nearness and tenderness of God. J.

Vers. 12-35. Conspiracy defeated.

The must" of the Lord"s midnight message interpreted by events. Divine providence working. The Christian stands still and sees the salvation. The Word of God is instead of human calculations and predictions. How different from fatalism in such a case as Livingstone in the dangers of his African mission reminds us that there is a feeling of confidence in our weakness which is like a vision in the night. Notice

I THE GUILT OF FANATICISM. The forty conspirators thought that they were doing God service. They divulged the oath to the chief priests and elders. It was, by their silence, appropriated as the deed of the whole Sanhedrim. The blindness of their passion secured its own defeat.

II THE DIVINE INTERPOSITION TO PROTECT. The sister of Paul probably not a Christian. The boy attached to his uncle, showing the affectionate nature of the apostle. A weak instrument chosen of God to accomplish a great work. The soldierly feeling of the captain aroused, and his sympathy with a fellow-citizen of Rome. Human agents controlled and directed by Divine influences.

III ROMAN DESPATCH AND DISCIPLINE called, again, into the service of the gospel The promise of the Lord was being fulfilled, though in a way unanticipated by Paul. Caesarea revisited under very different circumstances. The lonely, persecuted Jew becoming important. Felix put on his mettle. The contrast between the two worlds the world of Judaism and the world of imperialism. The prisoner going to Caesarea suggests what is wanted to deliver mankind from both the cruelty of fanatics and the cruelty of despots and military ambition. The simplicity, heroism, all-conquering love of the Christian ambassador. "got by might, nor by power, but by my Spirit, saith the Lord." It was a significant change from Lysias"s fortress at Jerusalem to Herod"s palace at Caesarea. The gospel was challenging the world. R.

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

Some of the Jews bound themselves - Such execrable vows were not uncommon among the Jews. And if they were prevented from accomplishing what they had vowed, it was an easy matter to obtain absolution from their rabbis.

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

The Plot of the Jews.

The murderous design of the Jews:

v. 12. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

v. 13. And they were more than forty which had made this conspiracy.

v. 14. And they came to the chief priests and elders and said, We have bound ourselves under a great curse that we will eat nothing until we have slain Paul.

v. 15. Now, therefore, ye with the Council signify to the chief captain that he bring him down unto you tomorrow as though ye would enquire something more perfectly concerning him; and we, or ever he come near, are ready to kill him.

It is not difficult to imagine what happened in the assembly of the Jews after Paul had been torn from them by the Roman soldiers, how they blamed and cursed one another for their foolishness in letting their intended victim escape, how they vowed to find some way of removing the hated preacher of Christ at the first opportunity. And this chance apparently offered soon. For on the following day the Jews, a certain number of them that were exceptionally violent in the expression of their hatred against Paul, formed a conspiracy, by solemnly binding one another with an oath of execration, placing themselves under an anathema, making themselves liable to the most terrible punishments of God in case they either ate or drank before they had killed Paul. These forty odd Jews that thus became guilty of an almost unbelievably blasphemous use of the name of God very likely belonged to that class of fierce zealots known as assassins, who shrank back from no crime in the interest of what they believed to be true orthodoxy. Evidently they felt pretty sure of their ground, for they did not hesitate to come to the chief priests and the elders and lay their plan before them, not officially, perhaps, but with the full expectation of unofficial recognition and approval. They frankly told them that they had bound themselves under a great curse to partake of no food until they had killed Paul. But they needed the cooperation of the chief priests in carrying out their murderous plan, their suggestion being, briefly, that the Jewish rulers should intimate to the Roman tribune that they had the intention, with the entire Synedrion, of making a more exact examination of Paul’s case, as though they would want to judge of his matter more accurately. For this reason the tribune should lead the prisoner down to them. And the assassins were ready, they were fully prepared, to murder Paul on the way, before ever he would come near to the place of the assembly, in order that no suspicion would attach to the members of the Sanhedrin as to complicity in the crime. It was truly a devilish scheme, apparently destined to be successful. Thus the hatred of the world against the confessors of Christ to this day will not hesitate to make use of extreme measures, of blasphemous oaths and plots and murders, to hinder the course of the Gospel.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. A barbarous and bloody plot, a cursed combination and conspiracy, against the life of the innocent and useful apostle: no sooner was it daylight, but the wicked Jews bind themselves by an oath, never to eat or drink more, until they eat the apostle’s flesh, and drink his blood. Thus the wicked plotteth against the just, and gnasheth upon him with his teeth, Psa 37:12.

Observe, 2. The numbers which were engaged in this conspiracy: more than forty, they all agreed as one man.

Lord, how numerous, how unanimous, how resolute and outrageous, are the enemies of thy holy religion, to carry on their cursed contrivances for the extirpation of it!

Thus it was here; these enemies were numerous, more than forty. The devil’s designs never miscarry for want of fit instruments: he has a party ever ready to oppose the gospel in every place.

And as they were unanimous, as well as numerous, they combined together in one cursed bond: here was unity, but not an unity in the truth, but a conspiracy against it; here was the agreement and friendship, but it was like that of Herod and Pilate against Christ, and not for him; and they were resolute and outrageous, They bound themselves under a curse, under a bloody vow, to pursue their purpose of murdering the apostle. It has been the old policy of the enemies of the church to oblige and bind themselves by oaths and execrations, by leagues and associations, to carry on their wicked and bloody designs against the church. They were more than forty which made this conspiracy.

Observe, 3. The quality of the persons which were engaged in this bloody purpose: they were the Sadducees, who denied the immortality of the soul, and a life after death. And they apply themselves to the high-priest, and Sanhedrin or great council, not doubting of his and their readiness to join with them.

O what a low ebb was the Jewish religion now at! What an high-priest and priesthood was there, that must head a conspiracy of murdering Sadducees! How great was the degeneracy of the Jewish church, when their chief priests were thus ready to comply with, and contribute their best assistance to, such a cruel crew of cut-throats and bloody assassins! but they had almost filled up the measure of their sins, and their final destruction was near approaching.

Observe, lastly, What craft and cruelty, what fraud and force, are here found and combined together in the church’s enemies. The council must court the captain, that he bring down his prisoner, as though they would enquire something more perfectly concerning him. Thus was the plot against the apostle’s life laid craftily as well as cruelly: under a pretence of having the prisoner re-examined, they contrive to have him brought down from the castle, and in his way to the council they combined together for his destruction.

Lord, abate the power of the church’s enemies, since their malice cannot be abated!

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12-16. The light did not immediately dawn upon his prospects, but the darkness continued for a while to grow deeper. (12) " And when it was day some of the Jews made a conspiracy, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. (13) And there were more than forty who made this agreement. (14) They went to the high priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing till we have killed Paul. (15) Now then, do you, with the Sanhedrim, notify the chiliarch to bring him down to you to-morrow, as though you would inquire more accurately concerning him, and we, before he comes near, are ready to slay him. (16) But the son of Paul's sister heard of their lying in wait, and came and entered into the castle, and told Paul. " It is difficult for a conspiracy for this kind, requiring the consultation of so many persons, to be concocted and executed with perfect secrecy. Especially is it so when the intended victim is one about whom the whole community is, at the time, intensely excited. It is not at all surprising, therefore, that some of Paul's many friends heard of it, and that his nephew undertook the dangerous task of communicating it to him. He at once saw, that, notwithstanding the assurance of safety given the night before, the danger of his situation was more alarming than ever. The chiliarch could not well refuse to grant so reasonable a request; and if it is granted, his doom is sealed. If the Pharisees who had befriended him in the Sanhedrim had not become indifferent to his fate, they had been outwitted, so that the Sadducees were about to make the request in the name of the whole Sanhedrim without consulting them.

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.

12–24. Certain of the Jews banded together. Perhaps these Jews were of the bitter enemies from Asia who had laid hands on him in the temple. They may have belonged to a wild fanatical association of Jewish assassins, who, a few years later, played a prominent part, called Sicarii. The Talmud says that those who took such a vow were released from it, if it was impossible to carry it out. Their purpose was to induce the chief priests, who were Sadducees, to have Paul appear before the Sanhedrim the next day, and then they would murder him.

Paul's sister's son heard. This is the only mention in Acts of any of Paul's relations. It is possible that this nephew was studying in Jerusalem, as Paul had done many years before, and heard of the plot from those who did not know that he was in any way related to Paul. Whether he was a Christian or not, he took pains to inform his uncle. There was no difficulty of access, for Paul was a Roman, and would be treated with courtesy. Paul, at once, sent him to the chief captain with his information.

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.

Connecting Statement:

While Paul was in the prison at the fortress, the disbelieving religious Jews vow to kill him.

formed a conspiracy

"organized a group with a shared purpose" here, to kill Paul.

called a curse down upon themselves with an oath

The noun "curse" can be translated as a verb. It can also be made explicit what would cause them to be cursed. AT: "asked God to curse them if they did not do what they promised" (See: Abstract Nouns and Assumed Knowledge and Implicit Information)

forty men

"40 men" (See: Numbers)

who formed this conspiracy

"who made this plan" or "who planned to kill Paul"

translationWords

Jew

curse

Paul

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

12. οἱ Ἰουδαῖοι with אABCE. Vulg. ‘quidam ex Judæis.’

12. γενομένης δὲ ἡμέρας, and when it was day. While Paul was receiving comfort from the Lord, the Jews were plotting to secure his destruction, and they let no time be wasted; their plans were ready by the next day, and as soon as it arrived they set about their execution.

ποιήσαντες συστροφὴν οἱ Ἰουδαῖοι, the Jews having banded together. To form such a compact is quite in the spirit of the time. The men who did so were probably belonging to the Zealots of whose fanaticism Josephus gives several instances.

ἀνεθεμάτισαν ἑαυτούς, bound themselves under a curse. Lit. ‘placed themselves under an anathema.’ The noun is used in very solemn language twice over by St Paul (Gal 1:8-9), ‘Let him be accursed.’ It was an invocation of God’s vengeance upon themselves, if they failed to do the work which they undertook.

μήτε φαγεῖν μήτε πιεῖν, neither to eat nor drink. So that there was no time to be lost. Their work most be promptly executed.

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.

12.] οἱ Ἰουδ. as opposed to Paul, the subject of the former verse. The copyists thought it unlikely that all the Jews were engaged in it, and so altered it to τινες τῶν Ἰουδ., and then transposed it for euphony.

Wetstein and Lightf. adduce instances of similar conspiracies,—not to eat or drink till some object be gained. See 1Sa 14:24 ff.; and Jos. Antt. xv. 8. 3, 4.

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

Banded together [ποιησαντες συστροφην] . Lit., having made a conspiracy. See on concourse, ch. 19 40.

Bound themselves under a curse [ανεθεματισαν εαυτους] . Lit., anathematized or cursed themselves; invoked God 's curse on themselves if they should violate their vow. On the kindred noun ajnaqema, a curse, see note on offerings, Luk 21:5. In case of failure, they could procure absolution from their oath by the Rabbis.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.