Acts 23:27

Act 23:27. Τὸν ἄνδρα, the person, the man) So he calls him by way of honour, and again in Act 23:30.—ἐξειλόμην, I rescued) Lysias is silent as to the scourging: ch. Act 22:24. Festus employs the same artifice: ch. Act 25:20; Act 25:25.—μαθὼν, having learnt or understood) He did not learn it previously (to his coming with his army and laying hold on Paul), but subsequently.

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

Act_23:27-30. See Act_21:30-34, Act_22:26-27; Act_22:30, Act_23:1 ff., Act_23:19 ff.

συλληφθ.] without the article: after he had been seized. Observe, that Lysias uses not τὸν ἄνθρωπον, but with a certain respect, and that not only for the Roman citizen, but also for the person of his prisoner, τ. ἄνδρα.

ἐξειλόμην αὐτὸν, μαθὼν ὅτι Ῥωμ. ἐστι] contains a cunning falsification of the state of the facts, Act_21:31-34 and Act_22:25 ff.; for Act_23:28 comp. with Act_22:30 proves that the tribune did not mean the second rescue of the apostle, Act_23:10. Therefore the remark of Grotius is entirely mistaken, that μαθών denotes nullum certum tempus but merely καὶ ἔμαθον generally;[152] and so is Bezas proposal to put a stop after ΑὐΤΌΝ, and then to read: ΜΑΘῺΝ ΔῈ ὍΤΙ Κ.Τ.Λ.

ΑὐΤΌΝ] Compare on this resumption after a long intervening sentence, Plat. Rep. p. 398 A; and see, moreover, Matthiae, § 472; Winer, p. 139 f. [E. T. 184].

Act_23:30. μηνυθείσης … ἔσεσθαι] The hurried letter-writer has mixed up two constructions: (1) ΜΗΝΥΘΕΊΣΗς ΔΈ ΜΟΙ ἘΠΙΒΟΥΛῆς Τῆς ΜΕΛΛΟΎΣΗς ἜΣΕΣΘΑΙ, and (2) ΜΗΝΥΘΈΝΤΟς (comp. Polyaen. ii. 14. 1) ΔΈ ΜΟΙ ἘΠΙΒΟΥΛῊΝ ΜΈΛΛΕΙΝ ἜΣΕΣΘΑΙ. See Grotius in loc.; Fritzsche, Conjectur. I. p. 39 f.; Winer, p. 528 [E. T. 710]. Similar blendings are also found in the classics; Bornemann, ad Xen. Anab. iv. 4. 18. As to the import of μηνύειν, see on Luk_20:37.

[152] Nor does it mean, as Otto suggests: on which occasion (in consequence of which) I learned. The Vulgate, Erasmus, and Calvin correctly render: cognito, comp. Php_2:19. Beza also correctly renders by edoctus, with the remark: Dissimulat ergo tribunis id, de quo reprehendi jure potuisset. Castalio anticipated the misinterpretation of Grotius and Otto: eripui ac Romanum esse didici. And so also Luther. The μαθὼν ὅτι κ.τ.λ. is nothing else than ἐπιγνοὺς ἵτι Ῥωμαῖός ἐστι, Act_22:29. Comp. Act_16:38.

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

Act 23:27 . ἄνδρα , not ἄνθρωπον : Bengel and Wendt take the word to indicate a certain degree of respect. συλλ .: used in various senses, but in all four Gospels of the capture of Jesus, and in Luke, where the word is frequent, often of the capture of prisoners, Act 1:16 ; Act 12:3 ; Act 26:21 , Luk 22:54 (Plummer) so in LXX. μέλλοντα ἀναι .: “was about to be killed,” R.V. ἐπιστὰς : the word seems to intimate that he was ready at the right moment to rescue the prisoner. τῷ στρατ .: “with the soldiers,” R.V., those under his command. ἐξειλόμην , Act 7:10 . μαθὼν ὅτι Ῥ .: “qua ratione id compererit, tacere satius erat,” Blass. The chiliarch wishes to put the best interpretation on his own conduct after his hastiness in Act 21:33 , Act 22:24 , see reading in [375] text. Overbeck and Wendt (and even Zöckler) defend the chiliarch from a crafty misrepresentation, and compare the condensed explanation of the letter and the facts given in the narrative to the different accounts of Saul’s conversion, but the chiliarch had a motive for dissembling his real part in the transaction, viz. , fear of punishment.

[375] R(omana), in Blass, a first rough copy of St. Luke.

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

came I with an army--rather, "with the military."

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

27. This man being taken. This was spoken odiously concerning the Jews, that he might purchase more favor for Paul, that a man, being a Roman, was by them sore beaten, and almost slain; also, he commendeth him for the right and privilege of his freedom, that he may be the more courteously handled. Furthermore, this commendation was not purchased by prayer or flattery, neither was it bought with money. How came it to pass, then, that the chief captain did show himself so courteous freely to an obscure man, and whom all men did hate, save only because the Lord had appointed him to be his servant’s patron? Therefore, we see how he governeth the tongues and hands of the infidels to the profit of those that be his.

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.

(27) Then came I with an army.—Better, with my troops. The chief captain ingeniously colours his statement so as to claim credit for having rescued a Roman citizen, though, as a matter of fact, he did not discover that he was a citizen until he was on the point of scourging him without a trial. That fact, of course, is passed over without a word.

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

27. This man was taken of the Jews] The verb implies a seizure or arrest. It is used (Mat_26:55; Mar_14:48) of the party of men who came to seize our Lord, and (Act_12:3) of Herod Agrippa’s arrest of St Peter.

It is to be noted that the chief captain employs the word for man, which in the original implies respect, no doubt because he was presently about to mention that he was a Roman citizen. The same distinction exists in Latin as in Greek, so that the original may have been in either language. There can be little doubt that Roman officers at this time were familiar enough with Greek to write in it, if need were.

and should have been killed of them] The Rev. Ver. modifies the obsolescent English, and reads “was about to be slain of them.” The chief captain does not give a very exact report of what had happened. He says nothing about the strife between the two religious parties; perhaps he did not understand its nature and cause.

then came I with an army, and rescued him] Rev. Ver. “when I came upon them with the soldiers, and, &c.” This must refer rather to the first rescue from the mob in the Temple-precincts (Act_21:32). There is no word said of what happened afterwards, the binding with two chains, and the intention of scourging the prisoner.

having understood [R. V. learned] that he was a Roman] The chief captain put this in such wise as to claim credit for interference on behalf of a Roman citizen, and in so doing omits to state that it was only when Paul was about to be scourged and protested against it, that he was discovered to be a citizen of Rome by birth.

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.

Whom I perceived to be accused of questions of their law,.... As about the resurrection of the dead, and a future state, which some in the council denied, and some asserted, which with this heathen man were idle and foolish questions; or about the defiling of the temple, and speaking contemptibly of the law of Moses, the people of the Jews, and the holy place, which was the cry of the populace against him, and were things the captain knew little of:

but to have nothing laid to his charge worthy of death, or of bonds: by the laws of the Romans; and yet he himself had bound him with two chains at the first taking of him, and afterwards ordered him to be bound with thongs, and scourged, of which he says nothing, being convinced of his error, and willing to hide it; however, he bears a full testimony to the innocence of the apostle.

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

27 This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman.

Ver. 27. Understood that he was a Roman] He saith nothing of binding him to have been scourged against the law. Nature needs not be taught to tell her own tale. Every man strives to make his own penny as good silver as he can.

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.

Should have been killed of them - Was about to be killed by them. The life of Paul had been twice endangered in this manner, Act 21:30; Act 23:10.

With an army - With a band of soldiers, Act 23:10.

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

I rescued...having understood that he is a Roman. This was not true, if we understand it of the first time he rescued him; but may be true, if meant of the second time. (Witham)

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

He represents Paul’s case fairly and indifferently, God overruling his heart and pen; but withal, he conceals his binding of him, and instead thereof magnifies his care of him, being a Roman; and probably being touched with a sense of his fault, he represents Paul’s case the better.

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

27. Should have been—Would have been.

An army—Rather, the troops, namely, in possession for the purpose.

Rescued him—This Lysias did thrice.

Having understood—This was true the second and third time, but not the first. The pretence among many commentators that Lysias is chargeable with an intentional falsehood to obtain fictitious credit is preposterous. He deserved all the credit he could claim, namely, that as soon as he had evidence that Paul was a Roman citizen he maintained his rights with all the power of the government. His conduct from first to last would stand honourably justified before the Roman court. The slight defect in the unimportant detail that in the first rescue he had not been informed of the citizenship was easily committed in so brief and summary a note, and is so natural that every one intuitively feels that both the note and the facts to which it refers are genuinely historical.

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

Seized by for taken of, A.V.; was about to be slain for should have been killed, A.V.; when I came for then came I, A.V.; upon them with the soldiers for with an army, A.V; learned for understood, A.V. The soldiers (toteuma, as ver. 10). The army of the A.V. is out of place. Having learned, etc. Lysias departs here from strict truth, wishing, no doubt, to set off his zeal in defense of a Roman citizen, and also to anticipate any unfavorable report that Paul might give as to his threatened scourging.)

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

Having learned that he was a Roman - True; but not before he rescued him. Here he uses art.

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

See notes on verse 23

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.

27. αὐτόν after ἐξειλάμην omitted with אABE. Not represented in Vulg.

27. τὸν ἄνδρα τοῦτον συλλημφθέντα ὑπὸ τῶν Ἰουδαίων … ἐξειλάμην. This man who was taken of the Jews … I rescued. συλλαμβάνειν implies a seizure or arrest. It is used (Mat 26:55; Mar 14:48) of the party of men who came to seize our Lord, and (Act 12:3) of Herod Agrippa’s arrest of St Peter.

It is to be noted that the chief captain is represented as employing throughout the letter ἀνήρ not ἄνθρωπος for man. The former implies much more respect, and was used no doubt because he was presently about to mention that he was a Roman citizen. The same distinction exists in Latin as in Greek, so that the original may have been in either language. There can be little doubt that Roman officers at this time were familiar enough with Greek to write in it, if need were.

καὶ μέλλοντα ἀναιρεῖσθαι, and likely to be killed. The chief captain does not give a very exact report of what had happened. He says nothing about the strife between the two religious parties. Perhaps he did not understand either its nature or cause.

ἐπιστὰς σὺν τῷ στρατεύματι, coming upon them with the soldiers. This must refer rather to the first rescue from the mob in the Temple-precincts (Act 21:32). There is no word said of what happened afterwards, the binding with two chains, and the intention of scourging the prisoner.

On στράτευμα see above, Act 23:10 note.

μαθὼν ὅτι Ῥωμαῖός ἐστιν, having learnt that he was a Roman. The chief captain puts this in such wise as to claim credit for interference on behalf of a Roman citizen, and in so doing omits to state that it was only when Paul was about to be scourged and had protested against it that he was discovered to be a citizen of Rome by birth.

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.

27. σὺν τῷ στρ.] with the troop; see above ver. 10, and note, ch. 21:32.

ἐξειλ. μαθὼν ὅτι Ῥ. ἐστιν] This was an attempt to conceal the fault that he had committed, see ch. 22:29. For this assertion cannot refer to the second rescue, see next verse.

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

Rescued. Bengel says, "a lie." Lysias wishes to make the impression that Paul 's citizenship was the cause of his rescuing him; whereas he did not know of this until afterward. He says nothing about the proposed scourging.

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