Church History: Date: A.D.57 – 59
1Five days later the high priest Ananias went down to Caesarea with some of the elders and a lawyer named Tertullus, and they brought their charges against Paul before the governor. 2When Paul was called in, Tertullus presented his case before Felix: "We have enjoyed a long period of peace under you, and your foresight has brought about reforms in this nation. 3Everywhere and in every way, most excellent Felix, we acknowledge this with profound gratitude. 4But in order not to weary you further, I would request that you be kind enough to hear us briefly. 5"We have found this man to be a troublemaker, stirring up riots among the Jews all over the world. He is a ringleader of the Nazarene sect 6and even tried to desecrate the temple; so we seized him. 7But the chief captain Lysias came upon us, and with great violence took him away out of our hands, 8By examining him yourself you will be able to learn the truth about all these charges we are bringing against him." 9The Jews joined in the accusation, asserting that these things were true. 10When the governor motioned for him to speak, Paul replied: "I know that for a number of years you have been a judge over this nation; so I gladly make my defense. 11You can easily verify that no more than twelve days ago I went up to Jerusalem to worship. 12My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city. 13And they cannot prove to you the charges they are now making against me. 14 However, I admit that I worship the God of our fathers as a follower of the Way, which they call a sect. I believe everything that agrees with the Law and that is written in the Prophets, 15and I have the same hope in God as these men, that there will be a resurrection of both the righteous and the wicked. 16So I strive always to keep my conscience clear before God and man. 17"After an absence of several years, I came to Jerusalem to bring my people gifts for the poor and to present offerings. 18I was ceremonially clean when they found me in the temple courts doing this. There was no crowd with me, nor was I involved in any disturbance. 19But there are some Jews from the province of Asia, who ought to be here before you and bring charges if they have anything against me. 20Or these who are here should state what crime they found in me when I stood before the Sanhedrin 21unless it was this one thing I shouted as I stood in their presence: 'It is concerning the resurrection of the dead that I am on trial before you today.' " 22Then Felix, who was well acquainted with the Way, adjourned the proceedings. "When Lysias the commander comes," he said, "I will decide your case." 23He ordered the centurion to keep Paul under guard but to give him some freedom and permit his friends to take care of his needs. 24Several days later Felix came with his wife Drusilla, who was a Jewess. He sent for Paul and listened to him as he spoke about faith in Christ Jesus. 25As Paul discoursed on righteousness, self-control and the judgment to come, Felix was afraid and said, "That's enough for now! You may leave. When I find it convenient, I will send for you." 26At the same time he was hoping that Paul would offer him a bribe, so he sent for him frequently and talked with him. 27When two years had passed, Felix was succeeded by Porcius Festus, but because Felix wanted to grant a favor to the Jews, he left Paul in prison.
Friday, July 29, 2011
Thursday, July 28, 2011
Paul Sent To Caesarea; Acts 23:23 – 35 Part 2
Church History: Date: A.D.57 – 59
The chief captain ordered a considerable detachment of the Roman forces under his command to get ready to go to Cæsarea immediately, and to take Paul directly to Felix the governor, where he might expect to receive the justice due him that he could not receive from the great Sanhedrim at Jerusalem. The chief captain could have, without any prejudice to the duty of his office, have set Paul free, and making him responsible for his own safety. He was never legally committed to his custody as a criminal, he wasn’t charged with anything worthy of bonds, 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. They must get ready two hundred soldiers, probably those under their own command, to go to Cæsarea; 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.
The chief captain orders, for security purposes that Paul be taken away at the third hour of the night, which some understand to be three hours after sunset, 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 turmoil, and leave them to roar when they rose, like a lion disappointed of his prey.
He wrote a letter to Felix the governor of this province, by which he discharges himself from any further responsibility concerning Paul, and leaves the whole matter up to Felix. It is probable that Luke the historian had a copy of it given to him, having attended Paul.
He was delivered into the hands of Felix, as his prisoner. The officers presented the letter, and Paul with it, to Felix, and so discharged themselves of their trust. The governor enquired of what province of the empire the prisoner originally was, and was told that he was a native of Cilicia. Felix promised him a speedy trial. "I will hear thee when thing accusers have come, and will have an ear open to both sides, as becomes a judge." 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.
The chief captain ordered a considerable detachment of the Roman forces under his command to get ready to go to Cæsarea immediately, and to take Paul directly to Felix the governor, where he might expect to receive the justice due him that he could not receive from the great Sanhedrim at Jerusalem. The chief captain could have, without any prejudice to the duty of his office, have set Paul free, and making him responsible for his own safety. He was never legally committed to his custody as a criminal, he wasn’t charged with anything worthy of bonds, 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. They must get ready two hundred soldiers, probably those under their own command, to go to Cæsarea; 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.
The chief captain orders, for security purposes that Paul be taken away at the third hour of the night, which some understand to be three hours after sunset, 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 turmoil, and leave them to roar when they rose, like a lion disappointed of his prey.
He wrote a letter to Felix the governor of this province, by which he discharges himself from any further responsibility concerning Paul, and leaves the whole matter up to Felix. It is probable that Luke the historian had a copy of it given to him, having attended Paul.
He was delivered into the hands of Felix, as his prisoner. The officers presented the letter, and Paul with it, to Felix, and so discharged themselves of their trust. The governor enquired of what province of the empire the prisoner originally was, and was told that he was a native of Cilicia. Felix promised him a speedy trial. "I will hear thee when thing accusers have come, and will have an ear open to both sides, as becomes a judge." 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.
Wednesday, July 27, 2011
Paul Sent To Caesarea; Acts 23:23 – 35 Part 1
Church History: Date: A.D.57 – 59
23Then he called two of his centurions and ordered them, "Get ready a detachment of two hundred soldiers, seventy horsemen and two hundred spearmen to go to Caesarea at nine tonight. 24Provide mounts for Paul so that he may be taken safely to Governor Felix." 25He wrote a letter as follows: 26Claudius Lysias, To His Excellency, Governor Felix: Greetings. 27This man was seized by the Jews and they were about to kill him, but I came with my troops and rescued him, for I had learned that he is a Roman citizen. 28I wanted to know why they were accusing him, so I brought him to their Sanhedrin. 29I found that the accusation had to do with questions about their law, but there was no charge against him that deserved death or imprisonment. 30When I was informed of a plot to be carried out against the man, I sent him to you at once. I also ordered his accusers to present to you their case against him. 31So the soldiers, carrying out their orders, took Paul with them during the night and brought him as far as Antipatris. 32The next day they let the cavalry go on with him, while they returned to the barracks. 33When the cavalry arrived in Caesarea, they delivered the letter to the governor and handed Paul over to him. 34The governor read the letter and asked what province he was from. Learning that he was from Cilicia, 35 he said, "I will hear your case when your accusers get here." Then he ordered that Paul be kept under guard in Herod's palace.
The chief captain, finding how implacable and ingrained the malice of the Jews was against Paul, how determined they were in their plans to harm him, and how near he himself was to becoming an 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 even a strong guard, they would find some way or other to get to him. Either beating the guards or burning the castle; and, whatever came of it, he would, if possible, protect Paul, because he believed 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 agree to 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 goes to a great deal of trouble to do it effectually!
23Then he called two of his centurions and ordered them, "Get ready a detachment of two hundred soldiers, seventy horsemen and two hundred spearmen to go to Caesarea at nine tonight. 24Provide mounts for Paul so that he may be taken safely to Governor Felix." 25He wrote a letter as follows: 26Claudius Lysias, To His Excellency, Governor Felix: Greetings. 27This man was seized by the Jews and they were about to kill him, but I came with my troops and rescued him, for I had learned that he is a Roman citizen. 28I wanted to know why they were accusing him, so I brought him to their Sanhedrin. 29I found that the accusation had to do with questions about their law, but there was no charge against him that deserved death or imprisonment. 30When I was informed of a plot to be carried out against the man, I sent him to you at once. I also ordered his accusers to present to you their case against him. 31So the soldiers, carrying out their orders, took Paul with them during the night and brought him as far as Antipatris. 32The next day they let the cavalry go on with him, while they returned to the barracks. 33When the cavalry arrived in Caesarea, they delivered the letter to the governor and handed Paul over to him. 34The governor read the letter and asked what province he was from. Learning that he was from Cilicia, 35 he said, "I will hear your case when your accusers get here." Then he ordered that Paul be kept under guard in Herod's palace.
The chief captain, finding how implacable and ingrained the malice of the Jews was against Paul, how determined they were in their plans to harm him, and how near he himself was to becoming an 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 even a strong guard, they would find some way or other to get to him. Either beating the guards or burning the castle; and, whatever came of it, he would, if possible, protect Paul, because he believed 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 agree to 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 goes to a great deal of trouble to do it effectually!
Tuesday, July 26, 2011
Jews Plot To Kill Paul; Acts 23:12 – 22 Part 3
Church History: Date: A.D.57 – 59
The young man had information of something that concerned the honor of the government. The centurion honored his request. He did not send a common soldier with him, but went himself to keep insure the young man’s safety, 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 asked me to bring this young man to you; what he has to tell you I don’t know, but he has something to say to you." The chief captain received the information with a great deal of amiability and tenderness. He took the young man by the hand, as a friend or father, to encourage him, that he might not be afraid, but that he be assured of a favorable audience. He took him aside privately and asked him, "What is it that you have to tell me? Tell me how I can help Paul." It is probable that the chief captain was the more obliging in this case because he was sensible he had put himself into an awkward position in binding Paul, against his privilege as a Roman citizen, which he was willing now to atone for.
The young man delivered his message to the chief captain very readily and handsomely."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 request you to bring down Paul tomorrow morning into the council, presuming that, being so short a distance, that you would send him without a guard. They would have you do this on the pretense that they have questions for him. Please don’t do this. There is reason to believe that there will lie in wait for him more than forty men, who have vowed to kill him. They will be here soon to make their request, but I have happily gotten here ahead of them." The captain dismissed the young man with a charge of secrecy: be sure that you don’t tell anyone that you have told me these things.
The favors 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.
The young man had information of something that concerned the honor of the government. The centurion honored his request. He did not send a common soldier with him, but went himself to keep insure the young man’s safety, 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 asked me to bring this young man to you; what he has to tell you I don’t know, but he has something to say to you." The chief captain received the information with a great deal of amiability and tenderness. He took the young man by the hand, as a friend or father, to encourage him, that he might not be afraid, but that he be assured of a favorable audience. He took him aside privately and asked him, "What is it that you have to tell me? Tell me how I can help Paul." It is probable that the chief captain was the more obliging in this case because he was sensible he had put himself into an awkward position in binding Paul, against his privilege as a Roman citizen, which he was willing now to atone for.
The young man delivered his message to the chief captain very readily and handsomely."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 request you to bring down Paul tomorrow morning into the council, presuming that, being so short a distance, that you would send him without a guard. They would have you do this on the pretense that they have questions for him. Please don’t do this. There is reason to believe that there will lie in wait for him more than forty men, who have vowed to kill him. They will be here soon to make their request, but I have happily gotten here ahead of them." The captain dismissed the young man with a charge of secrecy: be sure that you don’t tell anyone that you have told me these things.
The favors 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.
Monday, July 25, 2011
Jews Plot To Kill Paul; Acts 23:12 – 22 Part 2
Church History: Date: A.D.57 – 59
They made an oath, placing the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill Paul, they would not eat nor drink till they had done it. What a complication of wickedness is here! To plot 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.
There was no opportunity to get to Paul in the castle. He was there under the protection of the government. They conceived a plan to get the chief priests and elders to ask the governor of the castle to allow Paul to come to them. They would wait for him in the council-chamber to further examine him (they have some questions to ask him, or something to say to him), and then, in his passage from the castle to the council, they would put an end to all disputes about Paul by killing him. They were so proud of themselves and so confident that the plan would work, that they were not ashamed or afraid to brag about it.
There was a youth that was related to Paul, his sister's son, whose mother probably lived in Jerusalem; and somehow or other, we are not told how, heard of their plot against him. He either overheard them talking about it among themselves, or was told by others who were there. He went into the castle, probably, as he used to do, to attend to his uncle, and bring him what he wanted, which gave him a free access to him and he told Paul what he heard.
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. Paul had gained the respect of 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 and he asked that he would introduce this young man to the chief captain.
They made an oath, placing the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill Paul, they would not eat nor drink till they had done it. What a complication of wickedness is here! To plot 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.
There was no opportunity to get to Paul in the castle. He was there under the protection of the government. They conceived a plan to get the chief priests and elders to ask the governor of the castle to allow Paul to come to them. They would wait for him in the council-chamber to further examine him (they have some questions to ask him, or something to say to him), and then, in his passage from the castle to the council, they would put an end to all disputes about Paul by killing him. They were so proud of themselves and so confident that the plan would work, that they were not ashamed or afraid to brag about it.
There was a youth that was related to Paul, his sister's son, whose mother probably lived in Jerusalem; and somehow or other, we are not told how, heard of their plot against him. He either overheard them talking about it among themselves, or was told by others who were there. He went into the castle, probably, as he used to do, to attend to his uncle, and bring him what he wanted, which gave him a free access to him and he told Paul what he heard.
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. Paul had gained the respect of 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 and he asked that he would introduce this young man to the chief captain.
Friday, July 22, 2011
Jews Plot To Kill Paul; Acts 23:12 – 22 Part 1
Church History: Date: A.D.57 – 59
12The next morning the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. 13More than forty men were involved in this plot. 14They went to the chief priests and elders and said, "We have taken a solemn oath not to eat anything until we have killed Paul. 15Now then, you and the Sanhedrin petition the commander to bring him before you on the pretext of wanting more accurate information about his case. We are ready to kill him before he gets here." 16But when the son of Paul's sister heard of this plot, he went into the barracks and told Paul. 17Then Paul called one of the centurions and said, "Take this young man to the commander; he has something to tell him." 18So he took him to the commander. The centurion said, "Paul, the prisoner, sent for me and asked me to bring this young man to you because he has something to tell you." 19The commander took the young man by the hand, drew him aside and asked, "What is it you want to tell me?" 20He said: "The Jews have agreed to ask you to bring Paul before the Sanhedrin tomorrow on the pretext of wanting more accurate information about him. 21Don't give in to them, because more than forty of them are waiting in ambush for him. They have taken an oath not to eat or drink until they have killed him. They are ready now, waiting for your consent to their request." 22The commander dismissed the young man and cautioned him, "Don't tell anyone that you have reported this to me."
This is the story of a plot against the life of Paul; how it was laid, how it was discovered, and how it was defeated. They found they could gain nothing by popular turmoil, or by legal process, and therefore have decided on a barbarous method of assassination; they will come upon him suddenly, and stab him, if they can lure him within their reach. So restless is their malice against this good man that, when one design fails, they will turn another stone.
Those who formed this conspiracy were certain Jews that hated him because he was the apostle of the Gentiles. There were more than forty members of this group that plotted against him. These men banded together in a league, perhaps they called it a holy league; they came together, to stand by one another, to aid and assist in the murder of Paul. It was strange that so many could come together so quickly, and in Jerusalem too. What a monstrous opinion these men must have formed of Paul, before they could be capable of forming such a monstrous plot against him; they were 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!
12The next morning the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. 13More than forty men were involved in this plot. 14They went to the chief priests and elders and said, "We have taken a solemn oath not to eat anything until we have killed Paul. 15Now then, you and the Sanhedrin petition the commander to bring him before you on the pretext of wanting more accurate information about his case. We are ready to kill him before he gets here." 16But when the son of Paul's sister heard of this plot, he went into the barracks and told Paul. 17Then Paul called one of the centurions and said, "Take this young man to the commander; he has something to tell him." 18So he took him to the commander. The centurion said, "Paul, the prisoner, sent for me and asked me to bring this young man to you because he has something to tell you." 19The commander took the young man by the hand, drew him aside and asked, "What is it you want to tell me?" 20He said: "The Jews have agreed to ask you to bring Paul before the Sanhedrin tomorrow on the pretext of wanting more accurate information about him. 21Don't give in to them, because more than forty of them are waiting in ambush for him. They have taken an oath not to eat or drink until they have killed him. They are ready now, waiting for your consent to their request." 22The commander dismissed the young man and cautioned him, "Don't tell anyone that you have reported this to me."
This is the story of a plot against the life of Paul; how it was laid, how it was discovered, and how it was defeated. They found they could gain nothing by popular turmoil, or by legal process, and therefore have decided on a barbarous method of assassination; they will come upon him suddenly, and stab him, if they can lure him within their reach. So restless is their malice against this good man that, when one design fails, they will turn another stone.
Those who formed this conspiracy were certain Jews that hated him because he was the apostle of the Gentiles. There were more than forty members of this group that plotted against him. These men banded together in a league, perhaps they called it a holy league; they came together, to stand by one another, to aid and assist in the murder of Paul. It was strange that so many could come together so quickly, and in Jerusalem too. What a monstrous opinion these men must have formed of Paul, before they could be capable of forming such a monstrous plot against him; they were 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!
Thursday, July 21, 2011
Paul Goes Before The Sanhedrin; Acts 22:30 – 23:11 Part 6
Church History: Date: A.D.57 – 59
“And the night following, the Lord stood by him and said, Take courage, Paul, for as you have testified concerning me in Jerusalem, so you must also testify in Rome”.
It is not to be presumed that this personal appearance of the Lord to encourage him occurred when it was not needed, or when encouragement could be supplied in an ordinary way. It is quite certain, therefore, that Paul's spirit was greatly burdened that night.
The long-dreaded bonds and afflictions, which had hung like a dark cloud before him on his journey from Corinth to Jerusalem, had now at last fallen upon him. Thus far, since his arrest, he may have been cheered by the hope that the fervent prayers of himself and many brethren, which, in anticipation of these calamities, had been urged at the throne of favor for months past, would prove effectual for his deliverance, and for the realization of his long-cherished desire to visit Rome (Romans 15:30-32). But his speeches before the mob and the Sanhedrim had only exasperated his enemies, who were now, more than ever, intent upon his destruction; and his jailer, though disposed to do justice, knew not what to do but to keep him in prison.
In whatever direction he could look, prison walls or a bloody grave stood before him, and hedged up his way, either to Rome or to any other field of future usefulness. But just at the proper moment to save him from despair, the solemn assurance is give that his long-continued prayers would yet be answered, and he should preach the Word in Rome as he had done in Jerusalem. In tracing the fulfillment of this promise, we shall witness a remarkable illustration of the workings of providence in answer to prayer
“And the night following, the Lord stood by him and said, Take courage, Paul, for as you have testified concerning me in Jerusalem, so you must also testify in Rome”.
It is not to be presumed that this personal appearance of the Lord to encourage him occurred when it was not needed, or when encouragement could be supplied in an ordinary way. It is quite certain, therefore, that Paul's spirit was greatly burdened that night.
The long-dreaded bonds and afflictions, which had hung like a dark cloud before him on his journey from Corinth to Jerusalem, had now at last fallen upon him. Thus far, since his arrest, he may have been cheered by the hope that the fervent prayers of himself and many brethren, which, in anticipation of these calamities, had been urged at the throne of favor for months past, would prove effectual for his deliverance, and for the realization of his long-cherished desire to visit Rome (Romans 15:30-32). But his speeches before the mob and the Sanhedrim had only exasperated his enemies, who were now, more than ever, intent upon his destruction; and his jailer, though disposed to do justice, knew not what to do but to keep him in prison.
In whatever direction he could look, prison walls or a bloody grave stood before him, and hedged up his way, either to Rome or to any other field of future usefulness. But just at the proper moment to save him from despair, the solemn assurance is give that his long-continued prayers would yet be answered, and he should preach the Word in Rome as he had done in Jerusalem. In tracing the fulfillment of this promise, we shall witness a remarkable illustration of the workings of providence in answer to prayer
Wednesday, July 20, 2011
Paul Goes Before The Sanhedrin; Acts 22:30 – 23:11 Part 5
Church History: Date: A.D.57 – 59
Under ordinary circumstances, it is not probable that so violent a dissension could have been so easily excited. The circumstance is indicative of an unusual exasperation of the parties just preceding this event. Such a state of things, combined with the complete agreement declared by Paul with the Pharisees on the points at issue, naturally inclined them to favor this release. He declared this agreement in strong terms, asserting not only that he was a Pharisee, but the son of a Pharisee, and that it was for the hope peculiar to the party that he was arraigned as a criminal. They saw that the establishment of his doctrine would certainly be the ruin of the opposing sect, and losing sight, for a moment, of its effects upon their own party; forgetting, too, the ill-founded charge against Paul, in reference to the law and temple, they declared that they could find no fault in the man. Perhaps, also, the awkward position they were in with reference to the proof of those charges rendered them somewhat willing to find an excuse for admitting his innocence. But the slightest hint, on their part, of his innocence, was sufficient to arouse the Sadducees, because they saw that it was prompted chiefly by hatred to themselves. On the part of the Sadducees, the two most violent passions to which they were subject, hatred toward the disciples and jealousy toward the Pharisees, combined to swell the uproar which broke up the deliberations of the assembly. Paul was near being a victim to the storm which he had raised, when the Roman soldiers came to his rescue. Lysias was once more disappointed in his efforts to learn the truth about his case, and must have been in greater perplexity than ever, as he commanded the soldiers to lead him back into the castle.8
If we had some epistle from Paul's pen, written at this time, it would tell of great distress and despondency; for such a state of mind is clearly indicated by an event which now transpired.
Under ordinary circumstances, it is not probable that so violent a dissension could have been so easily excited. The circumstance is indicative of an unusual exasperation of the parties just preceding this event. Such a state of things, combined with the complete agreement declared by Paul with the Pharisees on the points at issue, naturally inclined them to favor this release. He declared this agreement in strong terms, asserting not only that he was a Pharisee, but the son of a Pharisee, and that it was for the hope peculiar to the party that he was arraigned as a criminal. They saw that the establishment of his doctrine would certainly be the ruin of the opposing sect, and losing sight, for a moment, of its effects upon their own party; forgetting, too, the ill-founded charge against Paul, in reference to the law and temple, they declared that they could find no fault in the man. Perhaps, also, the awkward position they were in with reference to the proof of those charges rendered them somewhat willing to find an excuse for admitting his innocence. But the slightest hint, on their part, of his innocence, was sufficient to arouse the Sadducees, because they saw that it was prompted chiefly by hatred to themselves. On the part of the Sadducees, the two most violent passions to which they were subject, hatred toward the disciples and jealousy toward the Pharisees, combined to swell the uproar which broke up the deliberations of the assembly. Paul was near being a victim to the storm which he had raised, when the Roman soldiers came to his rescue. Lysias was once more disappointed in his efforts to learn the truth about his case, and must have been in greater perplexity than ever, as he commanded the soldiers to lead him back into the castle.8
If we had some epistle from Paul's pen, written at this time, it would tell of great distress and despondency; for such a state of mind is clearly indicated by an event which now transpired.
Tuesday, July 19, 2011
Paul Goes Before The Sanhedrin; Acts 22:30 – 23:11 Part 4
Church History: Date: A.D.57 – 59
The Sadducees say that there is no resurrection, It is strange, since these denied a future state, that they observed the ordinances of the law; for they also believed the five books of Moses to be a revelation from God: yet they had nothing in view but temporal good; and they understood the promises in the law as referring to these things alone. In order, therefore, to procure them, they watched, fasted, prayed, etc., and all this they did that they might obtain happiness in the present life. See the account of the Pharisees and Sadducees, (Matthew 3:7; 16:1).1
There was a great outcry, clamor and turmoil. The scribes, the learned men, would naturally be the chief speakers on the part of the Pharisees. Who were Pharisees; or who belonged to that party. The scribes were not a distinct sect, but might be either Pharisees or Sadducees. We find no evil in this man. No opinion which is contrary to the law of Moses; and no conduct in spreading the doctrine of the resurrection which we do not approve.
The importance of this doctrine, in their view, was so great as to throw into the back ground all the other doctrines that Paul might hold; and provided this were propagated, they were willing, to vindicate and sustain him. A similar testimony was offered to the innocence of the Savior by Pilate, (John 19:6). But if a spirit or an angel, etc. They here referred, doubtless, to what Paul had said in Acts 22:17-18. He had declared that he had gone among the Gentiles in obedience to a command which he received in a vision in the temple.
As the Pharisees held to the belief of spirits and angels, and to the doctrine that the will of God was often delivered to men by their agency, they were ready now to admit that he had received such a communication, and that he had gone among the Gentiles in obedience to it, to defend their great doctrine of the resurrection of the dead. We are not to suppose that the Pharisees had become the friends of Paul, or of Christianity.
The true solution of their conduct doubtless is that they were so inflamed with hatred against the Sadducees, that they were willing to make use of any argument against their doctrine. As the testimony of Paul might be turned to their account, they were willing to vindicate him. It is remarkable, too, that they perverted the statement of Paul in order to oppose the Sadducees. Paul had stated distinctly, that he had been commanded to go by the Lord, meaning the Lord Jesus. He had said nothing of "a spirit, or an angel." Yet they would unite with the Sadducees so far as to maintain that he had received no such command from the Lord Jesus. But they might easily vary his statements, and suppose that an "angel or a spirit" had spoken to him, and thus made use of his conduct as an argument against the Sadducees. Men are not always very careful about the exact correctness of their statements, when they wish to humble a rival
The Sadducees say that there is no resurrection, It is strange, since these denied a future state, that they observed the ordinances of the law; for they also believed the five books of Moses to be a revelation from God: yet they had nothing in view but temporal good; and they understood the promises in the law as referring to these things alone. In order, therefore, to procure them, they watched, fasted, prayed, etc., and all this they did that they might obtain happiness in the present life. See the account of the Pharisees and Sadducees, (Matthew 3:7; 16:1).1
There was a great outcry, clamor and turmoil. The scribes, the learned men, would naturally be the chief speakers on the part of the Pharisees. Who were Pharisees; or who belonged to that party. The scribes were not a distinct sect, but might be either Pharisees or Sadducees. We find no evil in this man. No opinion which is contrary to the law of Moses; and no conduct in spreading the doctrine of the resurrection which we do not approve.
The importance of this doctrine, in their view, was so great as to throw into the back ground all the other doctrines that Paul might hold; and provided this were propagated, they were willing, to vindicate and sustain him. A similar testimony was offered to the innocence of the Savior by Pilate, (John 19:6). But if a spirit or an angel, etc. They here referred, doubtless, to what Paul had said in Acts 22:17-18. He had declared that he had gone among the Gentiles in obedience to a command which he received in a vision in the temple.
As the Pharisees held to the belief of spirits and angels, and to the doctrine that the will of God was often delivered to men by their agency, they were ready now to admit that he had received such a communication, and that he had gone among the Gentiles in obedience to it, to defend their great doctrine of the resurrection of the dead. We are not to suppose that the Pharisees had become the friends of Paul, or of Christianity.
The true solution of their conduct doubtless is that they were so inflamed with hatred against the Sadducees, that they were willing to make use of any argument against their doctrine. As the testimony of Paul might be turned to their account, they were willing to vindicate him. It is remarkable, too, that they perverted the statement of Paul in order to oppose the Sadducees. Paul had stated distinctly, that he had been commanded to go by the Lord, meaning the Lord Jesus. He had said nothing of "a spirit, or an angel." Yet they would unite with the Sadducees so far as to maintain that he had received no such command from the Lord Jesus. But they might easily vary his statements, and suppose that an "angel or a spirit" had spoken to him, and thus made use of his conduct as an argument against the Sadducees. Men are not always very careful about the exact correctness of their statements, when they wish to humble a rival
Monday, July 18, 2011
Paul Goes Before The Sanhedrin; Acts 22:30 – 23:11 Part 3
Church History: Date: A.D.57 – 59
Paul realized what he had said was a stumbling-block to his weak brethren, and might prejudice them against him in other things. These Jewish Christians, though weak, yet were brethren, so he calls them here, and, in consideration of that, is almost ready to recall his words; “Who is weak, and I do not feel weak? Who is led into sin, and I do not inwardly burn? (2Corinthians 11:29) His fixed resolution was rather to abridge himself in the use of his Christian liberty than give offence to a weak brother; rather than do this, he will eat no flesh while the world stands, (1Corinthians 8:13). And so here though he had taken the liberty to tell the high priest exactly what he thought of him, yet, when he found it was offensive to his brethren, he cried I have done wrong. He wished he had not done it; and though he did not beg the high priest's pardon, or apologize to him, yet he begs the pardon of those who were offended by it, because this was not a time to inform them better, or to say what he could say to justify himself. He excuses it with this, that he did not consider when he said it to whom he was speaking.7
Because Paul had been brought up in Jerusalem, and had been previously acquainted with the Sanhedrin, (Acts 9:2), he perceived that he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, (Galatians 2:1). He knew that the council was divided into two parties, Pharisees and Sadducees. This was commonly the case, though it is uncertain which had the majority. Paul resolved to take advantage of their difference of opinion. He saw that it was impossible to expect justice at their hands; and he, therefore, regarded it as prudent and proper to consult his safety, He saw, from the conduct of Ananias, and from the spirit manifested, that they, like the other Jews, had prejudged the case, and were driven on by blind rage and fury. His objective was to show his innocence to the chief captain. He wanted to ascertain the purpose for which he had been arraigned. The purpose, perhaps, could be most directly and satisfactorily shown by bringing out, as he knew he could do, the real spirit which actuated the whole council. It was a spirit of party strife, contention, and persecution. Knowing how sensitive they were on the subject of the resurrection, he seems, to have resolved to do what he would not have done had they been willing to hear him according to the rules of justice. His intent was to abandon the direct argument for his defense, and to enlist a large part, perhaps a majority of the council, in his favor. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it demonstrated a profound knowledge of human nature.
I am a Pharisee. That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them, not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits. The name of his father is not known. But the meaning is, simply, that he was entitled to all the immunities and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect, the doctrine of the resurrection of the dead, of the hope and resurrection of the dead. That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me. The Pharisees embraced, as he desired and expected, his side of the question, and became his advocates, in opposition to the Sadducees, who were decidedly against him.
Paul realized what he had said was a stumbling-block to his weak brethren, and might prejudice them against him in other things. These Jewish Christians, though weak, yet were brethren, so he calls them here, and, in consideration of that, is almost ready to recall his words; “Who is weak, and I do not feel weak? Who is led into sin, and I do not inwardly burn? (2Corinthians 11:29) His fixed resolution was rather to abridge himself in the use of his Christian liberty than give offence to a weak brother; rather than do this, he will eat no flesh while the world stands, (1Corinthians 8:13). And so here though he had taken the liberty to tell the high priest exactly what he thought of him, yet, when he found it was offensive to his brethren, he cried I have done wrong. He wished he had not done it; and though he did not beg the high priest's pardon, or apologize to him, yet he begs the pardon of those who were offended by it, because this was not a time to inform them better, or to say what he could say to justify himself. He excuses it with this, that he did not consider when he said it to whom he was speaking.7
Because Paul had been brought up in Jerusalem, and had been previously acquainted with the Sanhedrin, (Acts 9:2), he perceived that he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, (Galatians 2:1). He knew that the council was divided into two parties, Pharisees and Sadducees. This was commonly the case, though it is uncertain which had the majority. Paul resolved to take advantage of their difference of opinion. He saw that it was impossible to expect justice at their hands; and he, therefore, regarded it as prudent and proper to consult his safety, He saw, from the conduct of Ananias, and from the spirit manifested, that they, like the other Jews, had prejudged the case, and were driven on by blind rage and fury. His objective was to show his innocence to the chief captain. He wanted to ascertain the purpose for which he had been arraigned. The purpose, perhaps, could be most directly and satisfactorily shown by bringing out, as he knew he could do, the real spirit which actuated the whole council. It was a spirit of party strife, contention, and persecution. Knowing how sensitive they were on the subject of the resurrection, he seems, to have resolved to do what he would not have done had they been willing to hear him according to the rules of justice. His intent was to abandon the direct argument for his defense, and to enlist a large part, perhaps a majority of the council, in his favor. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it demonstrated a profound knowledge of human nature.
I am a Pharisee. That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them, not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits. The name of his father is not known. But the meaning is, simply, that he was entitled to all the immunities and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect, the doctrine of the resurrection of the dead, of the hope and resurrection of the dead. That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me. The Pharisees embraced, as he desired and expected, his side of the question, and became his advocates, in opposition to the Sadducees, who were decidedly against him.
Friday, July 1, 2011
Paul Goes Before The Sanhedrin; Acts 22:30 – 23:11 Part 2
Church History: Date: A.D.57 – 59
Ananias, the high priest, commanded those that stood by, the officials that attended the court, to smite him on the mouth, to give him a dash on the teeth, either with a hand or with a rod. Our Lord Jesus was also despitefully used in this court, by one of the servants (John 18:22), as was foretold, (Micah 5:1), They shall smite the Judge of Israel upon the cheek. But here was an order of court to do it, and, it is likely, it was done. The high priest was highly offended at Paul; some think, because he looked so boldly and earnestly at the council, as if he would face them down; others because he did not address himself particularly to him as president, with some title of honor and respect, but spoke freely and familiarly to them all, as men and brethren. His declaration of his integrity was provocation enough to one who was resolved to run him down and make him odious. When he could charge him with no crime, he thought it was crime enough that he asserted his own innocence. In his rage he ordered him to be smitten, so to disgrace him, and to be smitten on the mouth, as having offended with his lips, and in token of his attempt to silence him.
Paul read him his just doom: "God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!" Grotius thinks this was fulfilled soon after, in his removal from the office of the high priest, either by death or deprivation, for he finds another in that office a little while after this; probably he was smitten by some sudden stroke of divine vengeance.
Those that stood by said, How dare you insult God's high priest? It is a probable conjecture that those who blamed Paul for what he said were believing Jews, who were zealous for the law, and consequently for the honor of the high priest, and therefore were offended that Paul should reflect upon him, and checked him for it. What a hard game Paul had to play, when his enemies were abusive to him, and his friends were so far from standing by him, and appearing for him, that they were ready to find fault with his management. How apt even the disciples of Christ themselves are to overvalue outward pomp and power. As because the temple had been God's temple, and a magnificent structure, there were those who followed Christ that could not bear to have anything said that threatened the destruction of it; so because the high priest had been God's high priest, and was a man that made a figure, though he was a deep-rooted enemy to Christianity, yet they were disgusted at Paul for giving him his due.
Ananias, the high priest, commanded those that stood by, the officials that attended the court, to smite him on the mouth, to give him a dash on the teeth, either with a hand or with a rod. Our Lord Jesus was also despitefully used in this court, by one of the servants (John 18:22), as was foretold, (Micah 5:1), They shall smite the Judge of Israel upon the cheek. But here was an order of court to do it, and, it is likely, it was done. The high priest was highly offended at Paul; some think, because he looked so boldly and earnestly at the council, as if he would face them down; others because he did not address himself particularly to him as president, with some title of honor and respect, but spoke freely and familiarly to them all, as men and brethren. His declaration of his integrity was provocation enough to one who was resolved to run him down and make him odious. When he could charge him with no crime, he thought it was crime enough that he asserted his own innocence. In his rage he ordered him to be smitten, so to disgrace him, and to be smitten on the mouth, as having offended with his lips, and in token of his attempt to silence him.
Paul read him his just doom: "God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!" Grotius thinks this was fulfilled soon after, in his removal from the office of the high priest, either by death or deprivation, for he finds another in that office a little while after this; probably he was smitten by some sudden stroke of divine vengeance.
Those that stood by said, How dare you insult God's high priest? It is a probable conjecture that those who blamed Paul for what he said were believing Jews, who were zealous for the law, and consequently for the honor of the high priest, and therefore were offended that Paul should reflect upon him, and checked him for it. What a hard game Paul had to play, when his enemies were abusive to him, and his friends were so far from standing by him, and appearing for him, that they were ready to find fault with his management. How apt even the disciples of Christ themselves are to overvalue outward pomp and power. As because the temple had been God's temple, and a magnificent structure, there were those who followed Christ that could not bear to have anything said that threatened the destruction of it; so because the high priest had been God's high priest, and was a man that made a figure, though he was a deep-rooted enemy to Christianity, yet they were disgusted at Paul for giving him his due.
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