Church History:http://www.blogger.com/img/blank.gif Date: A.D.57 – 59
One of the best of men is here accused as one of the worst of malefactors, only because he was the prisoner. After a flourish of flattery, in which you cannot see matter for words, he comes to his business at hand, and this is to inform his Excellency concerning the prisoner at the bar; and this part of his discourse is as nauseous for its raillery as the former part is for its flattery. I pity the man, and believe he has no malice against Paul, nor does he think as he speaks falsely, any more than he did in courting Felix.
Two things Tertullus here complains of to Felix, in the name of the high priest and the elders:
1. That the peace of the nation was disturbed by Paul: They could not have baited Christ's disciples if they had not first dressed them up in the skins of wild beasts, nor have given them as they did the vilest of treatment if they had not first represented them as the vilest of men, though the characters they gave of them were absolutely false and there was not the least color nor foundation for them. The old charge against God's prophets was that they were the troublemakers of the land, and against God's Jerusalem that it was a rebellious city, hurtful to kings and provinces (Ezra 4:15,19), and against our Lord Jesus that he perverted the nation, and forbade to give tribute to Cæsar. It is the very same against Paul here; and, though utterly false, is averred with all the confidence imaginable. They do not say, "We suspect him to be a dangerous man, and have taken him up upon that suspicion;" but, as if the thing were past dispute, "We have found him to be so; we have often and long found him so;" as if he were a traitor and rebel already convicted. And yet, after all, there is not a word of truth in this representation;
2. That the course of justice against Paul was obstructed by the chief captain: They pleaded that they took him, and would have judged him according to their law. This was false; they did not go about to judge him according to their law, but, contrary to all law and equity, went about to beat him to death or to pull him to pieces, without hearing what he had to say for himself-went about, under pretense of having him into their court, to throw him into the hands of ruffians that lay in wait to destroy him. Was this judging him according to their law? It is easy for men, when they know what they should have done, to say, this they would have done, when they meant nothing less. They reflected upon the chief captain as having been unfair to them by rescuing Paul out of their hands and not allowing them to judge one of their own.
They referred the matter to Felix and his judgment, yet they seemed uneasy that it was necessary to do so. The chief captain had forced them into it: it was he that forced us to cause you this trouble, and ourselves too; for," First, "He commanded his accusers to come to you, that you should hear the charge, when it might as well have been ended in the inferior court." Secondly, "He has left it up to you to examine him, and try and see what you can get out of him, and whether you can by his confession, gain knowledge of those things which we are accusing him of."
Wednesday, August 10, 2011
Tuesday, August 2, 2011
Paul Brought Before Felix; Acts 24:1 – 27 Part 3
Church History: Datehttp://www.blogger.com/img/blank.gif: A.D.57 – 59
Tertullus's, on the behalf of the prosecutors, outlines the accusations against him, and he is a man that will say anything for his fee; mercenary tongues will do so. There is no cause so unjust that you cannot find advocates to plead it; and yet we hope many advocates are so just as not knowingly to patronize an unrighteous cause, but Tertullus was none of these: his speech (or at least an abstract of it, for it appears, by Tully's orations, that the Roman lawyers, on such occasions, used to make long harangues) is here reported, and it is made up of flattery and falsehood; it calls evil good, and good evil.
One of the worst of men is here applauded as one of the best of benefactors, only because he was the judge. Felix is represented by the historians of his own nation, as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all manner of wickedness, was a great oppressor, very cruel, and very covetous, patronizing and protecting assassins. (Josephus, Antiquities 20. 162-165). And yet Tertullus here, in the name of the high priest and elders, and probably by particular directions from them and according to the instructions of his breviate, compliments him, and extols him to the sky, as if he were so good a magistrate which he never was.
They Praise him: "By thee we, of the church, enjoy great quietness, and we look upon thee as our patron and protector, and very worthy deeds are done, from time to time, to the whole nation of the Jews, by thy providence--thy wisdom, and care, and vigilance." To give him his due, he had been instrumental to suppress the insurrection of that Egyptian of whom the chief captain spoke (Acts 21:38); but will the praise of that screen him from the just reproach of his tyranny and oppression afterwards?
They promise to remain grateful to him: "We accept it always, and in all places, everywhere and at all times we embrace it, we admire it, most noble Felix, with all thankfulness. We will be ready, upon any occasion, to witness for thee, that thou art a wise and good governor, and very serviceable to the country."
They expect him to act in their favor and hear their case against Paul. They pretend to care, and promise not to take up too much of his time. Everybody knew that the high priest and the elders were enemies to the Roman government, and were uneasy under all the marks of that yoke, and therefore, in their hearts, hated Felix; and yet, to gain their ends against Paul, they, by their counsel, show him all this respect, as they did to Pilate and Cæsar when they were persecuting our Savior. Princes cannot always judge of the affections of their people by their applauses; flattery is one thing, and true loyalty is another.
Tertullus's, on the behalf of the prosecutors, outlines the accusations against him, and he is a man that will say anything for his fee; mercenary tongues will do so. There is no cause so unjust that you cannot find advocates to plead it; and yet we hope many advocates are so just as not knowingly to patronize an unrighteous cause, but Tertullus was none of these: his speech (or at least an abstract of it, for it appears, by Tully's orations, that the Roman lawyers, on such occasions, used to make long harangues) is here reported, and it is made up of flattery and falsehood; it calls evil good, and good evil.
One of the worst of men is here applauded as one of the best of benefactors, only because he was the judge. Felix is represented by the historians of his own nation, as well as by Josephus the Jew, as a very bad man, who, depending upon his interest in the court, allowed himself in all manner of wickedness, was a great oppressor, very cruel, and very covetous, patronizing and protecting assassins. (Josephus, Antiquities 20. 162-165). And yet Tertullus here, in the name of the high priest and elders, and probably by particular directions from them and according to the instructions of his breviate, compliments him, and extols him to the sky, as if he were so good a magistrate which he never was.
They Praise him: "By thee we, of the church, enjoy great quietness, and we look upon thee as our patron and protector, and very worthy deeds are done, from time to time, to the whole nation of the Jews, by thy providence--thy wisdom, and care, and vigilance." To give him his due, he had been instrumental to suppress the insurrection of that Egyptian of whom the chief captain spoke (Acts 21:38); but will the praise of that screen him from the just reproach of his tyranny and oppression afterwards?
They promise to remain grateful to him: "We accept it always, and in all places, everywhere and at all times we embrace it, we admire it, most noble Felix, with all thankfulness. We will be ready, upon any occasion, to witness for thee, that thou art a wise and good governor, and very serviceable to the country."
They expect him to act in their favor and hear their case against Paul. They pretend to care, and promise not to take up too much of his time. Everybody knew that the high priest and the elders were enemies to the Roman government, and were uneasy under all the marks of that yoke, and therefore, in their hearts, hated Felix; and yet, to gain their ends against Paul, they, by their counsel, show him all this respect, as they did to Pilate and Cæsar when they were persecuting our Savior. Princes cannot always judge of the affections of their people by their applauses; flattery is one thing, and true loyalty is another.
Monday, August 1, 2011
Paul Brought Before Felix; Acts 24:1 – 27 Part 2
Church History: Date: A.D.57 – 59
It is assumed that Lysias, the chief captain, gave notice to the chief priests, and others that had appeared against Paul, that he had sent Paul to Cæsarea. If they wanted to continue their accusations against him, they must follow him to Cæsarea. There they would find him and a judge ready to hear them. His thinking was, perhaps, they would not trouble themselves to do so. However, five days later his accusers, having set aside all other business, have traveled to Caesarea, and are ready for a hearing. Those who had been his judges, appear here as his prosecutors. Ananias himself the high priest, who had sat to judge him, now stands to inform against him.
The prosecutors brought with them a certain orator named Tertullus, a Roman, skilled in the Roman law and language, and therefore a good fit to be employed in a cause before the Roman governor, and most likely to gain favor. The high priest, and elders, though they had plenty to say against Paul, did not think they were suited to make a big impression in their case, and therefore retained Tertullus, who probably was noted for a satirical wit, to be their counsel and speak for them; and, no doubt, they gave him a good fee, probably out of the treasury of the temple, which they were in charge of. This being a cause of great concern to the church justified it. Paul is brought to the bar before Felix the governor:
It is assumed that Lysias, the chief captain, gave notice to the chief priests, and others that had appeared against Paul, that he had sent Paul to Cæsarea. If they wanted to continue their accusations against him, they must follow him to Cæsarea. There they would find him and a judge ready to hear them. His thinking was, perhaps, they would not trouble themselves to do so. However, five days later his accusers, having set aside all other business, have traveled to Caesarea, and are ready for a hearing. Those who had been his judges, appear here as his prosecutors. Ananias himself the high priest, who had sat to judge him, now stands to inform against him.
The prosecutors brought with them a certain orator named Tertullus, a Roman, skilled in the Roman law and language, and therefore a good fit to be employed in a cause before the Roman governor, and most likely to gain favor. The high priest, and elders, though they had plenty to say against Paul, did not think they were suited to make a big impression in their case, and therefore retained Tertullus, who probably was noted for a satirical wit, to be their counsel and speak for them; and, no doubt, they gave him a good fee, probably out of the treasury of the temple, which they were in charge of. This being a cause of great concern to the church justified it. Paul is brought to the bar before Felix the governor:
Friday, July 29, 2011
Paul Brought Before Felix; Acts 24:1 – 27 Part 1
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.
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.
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.
Thursday, June 30, 2011
Paul Goes Before The Sanhedrin; Acts 22:30 – 23:11 Part 1
Church History: Date: A.D.57 - 59
30The next day, since the commander wanted to find out exactly why Paul was being accused by the Jews, he released him and ordered the chief priests and all the Sanhedrin to assemble. Then he brought Paul and had him stand before them. 1Paul looked straight at the Sanhedrin and said, "My brothers, I have fulfilled my duty to God in all good conscience to this day." 2At this the high priest Ananias ordered those standing near Paul to strike him on the mouth. 3Then Paul said to him, "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!" 4Those who were standing near Paul said, "You dare to insult God's high priest?" 5Paul replied, "Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'" 6then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead." 7When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. 8(The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.) 9There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. "We find nothing wrong with this man," they said. "What if a spirit or an angel has spoken to him?" 10The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks. 11The following night the Lord stood near Paul and said, "Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome."
When Paul was brought before heathen magistrates and councils he and his cause were slighted, because they did not understand. He thought, if he were brought before the Sanhedrim at Jerusalem, he should be able to deal with them and some good might come from it, and yet we do not find that he made any progress with them.
He said, "Men and brethren, I have lived in all good conscience before God unto this day. However I may be reproached, my heart does not reproach me, but witnesses for me." He had always been a religious person; he never was a man that lived at large, but always put a difference between moral good and evil; even in his unregenerate state, he was, as touching the righteousness that was in the law, blameless. He was no unthinking man, who never considered what he did, no designing man, who cared not what he did, so he could but compass his own ends. Even when he persecuted the church of God, he thought he ought to do it, and that he did God service in it. Though his conscience was misinformed, yet he acted according to the dictates of it. See Acts 26:9. He seemed inclined to speak of the time since his conversion, since he left the service of the high priest, and fell under their displeasure for so doing; he does not say, From my beginning until this day; but, "All the time in which you have looked upon me as a deserter, an apostate, and an enemy to your church, even to this day, I have lived in all good conscience before God; whatever you may think of me, I have in everything approved myself to God, and lived honestly," (Hebrews 13:18). His only aim was to please God and do his duty, in those things for which they were so incensed against him; in all he had done towards the setting up of the kingdom of Christ, and the setting of it up among the Gentiles, he had acted conscientiously.
30The next day, since the commander wanted to find out exactly why Paul was being accused by the Jews, he released him and ordered the chief priests and all the Sanhedrin to assemble. Then he brought Paul and had him stand before them. 1Paul looked straight at the Sanhedrin and said, "My brothers, I have fulfilled my duty to God in all good conscience to this day." 2At this the high priest Ananias ordered those standing near Paul to strike him on the mouth. 3Then Paul said to him, "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!" 4Those who were standing near Paul said, "You dare to insult God's high priest?" 5Paul replied, "Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.'" 6then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead." 7When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. 8(The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.) 9There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. "We find nothing wrong with this man," they said. "What if a spirit or an angel has spoken to him?" 10The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks. 11The following night the Lord stood near Paul and said, "Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome."
When Paul was brought before heathen magistrates and councils he and his cause were slighted, because they did not understand. He thought, if he were brought before the Sanhedrim at Jerusalem, he should be able to deal with them and some good might come from it, and yet we do not find that he made any progress with them.
He said, "Men and brethren, I have lived in all good conscience before God unto this day. However I may be reproached, my heart does not reproach me, but witnesses for me." He had always been a religious person; he never was a man that lived at large, but always put a difference between moral good and evil; even in his unregenerate state, he was, as touching the righteousness that was in the law, blameless. He was no unthinking man, who never considered what he did, no designing man, who cared not what he did, so he could but compass his own ends. Even when he persecuted the church of God, he thought he ought to do it, and that he did God service in it. Though his conscience was misinformed, yet he acted according to the dictates of it. See Acts 26:9. He seemed inclined to speak of the time since his conversion, since he left the service of the high priest, and fell under their displeasure for so doing; he does not say, From my beginning until this day; but, "All the time in which you have looked upon me as a deserter, an apostate, and an enemy to your church, even to this day, I have lived in all good conscience before God; whatever you may think of me, I have in everything approved myself to God, and lived honestly," (Hebrews 13:18). His only aim was to please God and do his duty, in those things for which they were so incensed against him; in all he had done towards the setting up of the kingdom of Christ, and the setting of it up among the Gentiles, he had acted conscientiously.
Wednesday, June 29, 2011
Paul Identifies Himself As A Roman Citizen; Acts 22:22 – 29
Church History: Date: A.D.57 - 59
22The crowd listened to Paul until he said this. Then they raised their voices and shouted, "Rid the earth of him! He's not fit to live!" 23As they were shouting and throwing off their cloaks and flinging dust into the air, 24the commander ordered Paul to be taken into the barracks. He directed that he be flogged and questioned in order to find out why the people were shouting at him like this. 25As they stretched him out to flog him, Paul said to the centurion standing there, "Is it legal for you to flog a Roman citizen who hasn't even been found guilty?" 26When the centurion heard this, he went to the commander and reported it. "What are you going to do?" he asked. "This man is a Roman citizen." 27The commander went to Paul and asked, "Tell me, are you a Roman citizen?" "Yes, I am," he answered. 28Then the commander said, "I had to pay a big price for my citizenship." "But I was born a citizen," Paul replied. 29Those who were about to question him withdrew immediately. The commander himself was alarmed when he realized that he had put Paul, a Roman citizen, in chains.
The Jews listened to the apostle's discourse until he began to preach the Gospel to them. It was then that they break into fury and passion, and expressed their fury by throwing dust into the air, and casting off their clothes, as if they were preparing to stone him. They looked upon him as the worst of villains, and unworthy to live. This shows us what a vile opinion the Jews had of the Gentiles, whom they called dogs, and what high esteem they had of themselves. They showed a proud conceit of their own deservings, as if the favors of heaven belonged to no one but themselves. Yet they trampled upon them, when they were offered to them.
What a vile esteem these wicked Jews had of the holy and innocent apostle, who desired above all things to preach the glad tidings of the gospel to them, and longed most affectionately for the conversion and salvation of them. They called him the greatest villain upon earth, and unworthy to live upon it; but the good man had learned (and let all the faithful ministers of Christ learn it after him) to take pleasure in reproaches, in persecutions, in necessities and distresses, for Christ's sake.
Paul showed a pious prudence and innocent policy which he used for his own preservation: when they were about to bind him to a post, in order to flog him, the apostle declares himself a free citizen of Rome, by being born in one of the cities which the Roman emperor had made free; accordingly Paul pleads for himself the privilege of a Roman citizen, who neither ought to be bound or beaten. Though we may not render evil for evil, yet we may right ourselves by all lawful means. The chief captain, fearing that he had done more than he could answer, because it was death for any one in authority to violate the Roman privileges; therefore more out of fear than love, or more out of love to himself than the apostle, he released Paul from his bonds.5
22The crowd listened to Paul until he said this. Then they raised their voices and shouted, "Rid the earth of him! He's not fit to live!" 23As they were shouting and throwing off their cloaks and flinging dust into the air, 24the commander ordered Paul to be taken into the barracks. He directed that he be flogged and questioned in order to find out why the people were shouting at him like this. 25As they stretched him out to flog him, Paul said to the centurion standing there, "Is it legal for you to flog a Roman citizen who hasn't even been found guilty?" 26When the centurion heard this, he went to the commander and reported it. "What are you going to do?" he asked. "This man is a Roman citizen." 27The commander went to Paul and asked, "Tell me, are you a Roman citizen?" "Yes, I am," he answered. 28Then the commander said, "I had to pay a big price for my citizenship." "But I was born a citizen," Paul replied. 29Those who were about to question him withdrew immediately. The commander himself was alarmed when he realized that he had put Paul, a Roman citizen, in chains.
The Jews listened to the apostle's discourse until he began to preach the Gospel to them. It was then that they break into fury and passion, and expressed their fury by throwing dust into the air, and casting off their clothes, as if they were preparing to stone him. They looked upon him as the worst of villains, and unworthy to live. This shows us what a vile opinion the Jews had of the Gentiles, whom they called dogs, and what high esteem they had of themselves. They showed a proud conceit of their own deservings, as if the favors of heaven belonged to no one but themselves. Yet they trampled upon them, when they were offered to them.
What a vile esteem these wicked Jews had of the holy and innocent apostle, who desired above all things to preach the glad tidings of the gospel to them, and longed most affectionately for the conversion and salvation of them. They called him the greatest villain upon earth, and unworthy to live upon it; but the good man had learned (and let all the faithful ministers of Christ learn it after him) to take pleasure in reproaches, in persecutions, in necessities and distresses, for Christ's sake.
Paul showed a pious prudence and innocent policy which he used for his own preservation: when they were about to bind him to a post, in order to flog him, the apostle declares himself a free citizen of Rome, by being born in one of the cities which the Roman emperor had made free; accordingly Paul pleads for himself the privilege of a Roman citizen, who neither ought to be bound or beaten. Though we may not render evil for evil, yet we may right ourselves by all lawful means. The chief captain, fearing that he had done more than he could answer, because it was death for any one in authority to violate the Roman privileges; therefore more out of fear than love, or more out of love to himself than the apostle, he released Paul from his bonds.5
Tuesday, June 28, 2011
Paul Addresses the Crowd; Acts 21:37 – 22:21 Part 3
Church History: Date: A.D.57 - 59
He humbly desired permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but asks for it as a favor, which he will be thankful for: I ask you for the opportunity to speak to the people. The chief captain allowed him, for no other reason, than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible color, he wanted to go immediately to defend himself; it needed to be set in a true light. He did not depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them as soon as possible.
He obtained permission to plead his own cause. He did not need to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, (Matthew 10:20). The chief captain gave him permission so that now he could speak with a good grace, and with more courage; he had, I will not say that favor, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zacchaeus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbor, and there was a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to listen, it was of no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke to them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.7
Paul begins his address to the people, with an account of his birth and education. He tells of his prejudices against Christianity and of his miraculous conversion, and call to the apostleship. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture. The next day the chief captain brings Paul before the chief priests and their council.
He humbly desired permission from the chief captain, whose prisoner he now was, to speak to the people. He does not demand it as a debt, though he might have done so, but asks for it as a favor, which he will be thankful for: I ask you for the opportunity to speak to the people. The chief captain allowed him, for no other reason, than to give him a fair hearing. Now, to show that his cause needs no art to give it a plausible color, he wanted to go immediately to defend himself; it needed to be set in a true light. He did not depend only on the goodness of his cause, but upon the goodness and fidelity of his patron, and that promise of his to all his advocates, that it should be given them as soon as possible.
He obtained permission to plead his own cause. He did not need to have counsel assigned him, when the Spirit of the Father was ready to dictate to him, (Matthew 10:20). The chief captain gave him permission so that now he could speak with a good grace, and with more courage; he had, I will not say that favor, but that justice, done him by the chief captain, which he could not obtain from his countrymen the Jews; for they would not hear him, but the captain would, though it were but to satisfy his curiosity. The people were attentive to hear: Paul stood on the stairs, which gave a little man like Zacchaeus some advantage, and consequently some boldness, in delivering himself. A sorry pulpit it was, and yet better than none; it served the purpose, though it was not, like Ezra's pulpit of wood, made for the purpose. There he beckoned with the hand unto the people, made signs to them to be quiet and to have a little patience, for he had something to say to them; and so far he gained his point that every one cried hush to his neighbor, and there was a profound silence. Probably the chief captain also intimated his charge to all manner of people to keep silence; if the people were not required to listen, it was of no purpose at all that Paul was allowed to speak. When the cause of Christ and his gospel is to be pleaded, there ought to be a great silence, that we may give the more earnest heed, and all little enough. Paul addressed himself to speak, well assured that he was serving the interest of Christ's kingdom as truly and effectually as if he had been preaching in the synagogue: he spoke to them in the Hebrew tongue, that is, in their own vulgar tongue, which was the language of their country, to which he hereby owned not only an abiding relation, but an abiding respect.7
Paul begins his address to the people, with an account of his birth and education. He tells of his prejudices against Christianity and of his miraculous conversion, and call to the apostleship. The Jews, hearing him say that God had sent him to preach the Gospel to the Gentiles, become exceedingly outrageous, and clamor for his life. The chief captain orders him to be examined by scourging; but he, pleading his privilege as a Roman citizen, escapes the torture. The next day the chief captain brings Paul before the chief priests and their council.
Monday, June 27, 2011
Paul Addresses the Crowd; Acts 21:37 – 22:21 Part 2
Church History: Date: A.D.57 - 59
The chief captain tells him what presumptions he had about him: Can you speak Greek? I am surprised to hear you speak a learned language; for, Are you not that Egyptian who caused an uproar? The Jews made the uproar, and then made it look as though Paul had given them cause to do it, by starting it; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who identified himself as a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers--desperadoes, banditti, raparees, cut-throats. There was a degeneracy in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."(Antiquities 20. 171; Wars 2. 263. And Eusebius speaks of it, History 2. 20). It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.
Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and not an Egyptian. Her was a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
The chief captain tells him what presumptions he had about him: Can you speak Greek? I am surprised to hear you speak a learned language; for, Are you not that Egyptian who caused an uproar? The Jews made the uproar, and then made it look as though Paul had given them cause to do it, by starting it; for probably some of them whispered this in the ear of the chief captain. See what false mistaken notions of good people and good ministers many run away with, and will not be at the pains to have the mistake rectified. It seems, there had lately been an insurrection somewhere in that country, headed by an Egyptian, who identified himself as a prophet. Josephus mentions this story, that "an Egyptian raised a seditious party, promised to show them the fall of the walls of Jerusalem from the mount of Olives, and that they should enter the city upon the ruins." The captain here says that he led out into the wilderness four thousand men that were murderers--desperadoes, banditti, raparees, cut-throats. There was a degeneracy in the Jewish nation, when there were found there so many that had such a character, and could be drawn into such an attempt upon the public peace! But Josephus says that "Felix the Roman president went out against them, killed four hundred, and took two hundred prisoners, and the rest were dispersed."(Antiquities 20. 171; Wars 2. 263. And Eusebius speaks of it, History 2. 20). It happened in the thirteenth year of Claudius, a little before those days, about three years ago. The ringleader of this rebellion, it seems, had made his escape, and the chief captain concluded that one who lay under so great an odium as Paul seemed to lie under, and against whom there was so great an outcry, could not be a criminal of less figure than this Egyptian. See how good men are exposed to ill-will by mistake.
Paul rectifies his mistake concerning him, by informing him particularly what he was; not such a vagabond, a scoundrel, a rake, as that Egyptian, who could give no good account of himself. No: I am a man who is a Jew originally, and not an Egyptian. Her was a Jew both by nation and religion; I am of Tarsus, a city of Cilicia, of honest parents and a liberal education (Tarsus was a university), and, besides that, a citizen of no mean city. Whether he means Tarsus or Rome is not certain; they were neither of them mean cities, and he was a freeman of both. Though the chief captain had put him under such an invidious suspicion, that he was that Egyptian, he kept his temper, did not break out into any passionate exclamations against the times he lived in or the men he had to do with, did not render railing for railing, but mildly denied the charge, and owned what he was.
Friday, June 24, 2011
Paul Addresses the Crowd; Acts 21:37 – 22:21 Part 1
Church History: Date: A.D.57 - 59
37As the soldiers were about to take Paul into the barracks, he asked the commander, "May I say something to you?" "Do you speak Greek?" he replied. 38"Aren't you the Egyptian who started a revolt and led four thousand terrorists out into the desert some time ago?" 39Paul answered, "I am a Jew, from Tarsus in Cilicia, a citizen of no ordinary city. Please let me speak to the people." 40Having received the commander's permission, Paul stood on the steps and motioned to the crowd. When they were all silent, he said to them in Aramaic: 1"Brothers and fathers, listen now to my defense." 2When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: 3"I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today. 4I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, 5as also the high priest and all the Council can testify. I even obtained letters from them to their brothers in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished. 6"About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. 7I fell to the ground and heard a voice say to me, 'Saul! Saul! Why do you persecute me?' 8 " 'Who are you, Lord?' I asked. " 'I am Jesus of Nazareth, whom you are persecuting,' he replied. 9My companions saw the light, but they did not understand the voice of him who was speaking to me. 10" 'What shall I do, Lord?' I asked." 'Get up,' the Lord said, 'and go into Damascus. There you will be told all that you have been assigned to do.' 11My companions led me by the hand into Damascus, because the brilliance of the light had blinded me. 12"A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there. 13He stood beside me and said, 'Brother Saul, receive your sight!' And at that very moment I was able to see him. 14"Then he said: 'The God of our fathers has chosen you to know his will and to see the Righteous One and to hear words from his mouth. 15You will be his witness to all men of what you have seen and heard. 16And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.' 17"When I returned to Jerusalem and was praying at the temple, I fell into a trance 18and saw the Lord speaking. 'Quick!' he said to me. 'Leave Jerusalem immediately because they will not accept your testimony about me.' 19" 'Lord,' I replied, 'these men know that I went from one synagogue to another to imprison and beat those who believe in you. 20And when the blood of your martyr Stephen was shed, I stood there giving my approval and guarding the clothes of those who were killing him.' 21"Then the Lord said to me, 'Go; I will send you far away to the Gentiles.'"
Paul went to great lengths to get the chief captain to speak to him. As he was led into the castle, he was calm, composed and indifferent toward those about him. he asked the chief captain, "May I speak to you? Will it be no offence, or construed as a breach of rule, if I give you some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his superiors, yet he humbly begs for the opportunity to speak to this commander, and will not speak until he has obtained permission: May I speak to you?
37As the soldiers were about to take Paul into the barracks, he asked the commander, "May I say something to you?" "Do you speak Greek?" he replied. 38"Aren't you the Egyptian who started a revolt and led four thousand terrorists out into the desert some time ago?" 39Paul answered, "I am a Jew, from Tarsus in Cilicia, a citizen of no ordinary city. Please let me speak to the people." 40Having received the commander's permission, Paul stood on the steps and motioned to the crowd. When they were all silent, he said to them in Aramaic: 1"Brothers and fathers, listen now to my defense." 2When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: 3"I am a Jew, born in Tarsus of Cilicia, but brought up in this city. Under Gamaliel I was thoroughly trained in the law of our fathers and was just as zealous for God as any of you are today. 4I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison, 5as also the high priest and all the Council can testify. I even obtained letters from them to their brothers in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished. 6"About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. 7I fell to the ground and heard a voice say to me, 'Saul! Saul! Why do you persecute me?' 8 " 'Who are you, Lord?' I asked. " 'I am Jesus of Nazareth, whom you are persecuting,' he replied. 9My companions saw the light, but they did not understand the voice of him who was speaking to me. 10" 'What shall I do, Lord?' I asked." 'Get up,' the Lord said, 'and go into Damascus. There you will be told all that you have been assigned to do.' 11My companions led me by the hand into Damascus, because the brilliance of the light had blinded me. 12"A man named Ananias came to see me. He was a devout observer of the law and highly respected by all the Jews living there. 13He stood beside me and said, 'Brother Saul, receive your sight!' And at that very moment I was able to see him. 14"Then he said: 'The God of our fathers has chosen you to know his will and to see the Righteous One and to hear words from his mouth. 15You will be his witness to all men of what you have seen and heard. 16And now what are you waiting for? Get up, be baptized and wash your sins away, calling on his name.' 17"When I returned to Jerusalem and was praying at the temple, I fell into a trance 18and saw the Lord speaking. 'Quick!' he said to me. 'Leave Jerusalem immediately because they will not accept your testimony about me.' 19" 'Lord,' I replied, 'these men know that I went from one synagogue to another to imprison and beat those who believe in you. 20And when the blood of your martyr Stephen was shed, I stood there giving my approval and guarding the clothes of those who were killing him.' 21"Then the Lord said to me, 'Go; I will send you far away to the Gentiles.'"
Paul went to great lengths to get the chief captain to speak to him. As he was led into the castle, he was calm, composed and indifferent toward those about him. he asked the chief captain, "May I speak to you? Will it be no offence, or construed as a breach of rule, if I give you some account of myself, since my persecutors can give no account of me?" What a humble modest question was this! Paul knew how to speak to the greatest of men, and had many a time spoken to his superiors, yet he humbly begs for the opportunity to speak to this commander, and will not speak until he has obtained permission: May I speak to you?
Thursday, June 23, 2011
Paul is Apprehended; Acts 21:27-36 Part 6
Church History: Date: A.D.57 - 59
There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (Ac 21:35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him. See how the most excellent persons and things are often run down by a popular clamor. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.
There was no quelling the rage and fury of the people; for when the chief captain commanded that Paul should be carried into the castle, the tower of Antonia, where the Roman soldiers kept garrison, near the temple, the soldiers themselves had much ado to get him safely thither out of the noise, the people were so violent (Ac 21:35): When he came upon the stairs, leading up to the castle, the soldiers were forced to take him up in their arms, and carry him (which they might easily do, for he was a little man, and his bodily presence weak), to keep him from the people, who would have pulled him limb from limb if they could. When they could not reach him with their cruel hands, they followed him with their sharp arrows, even bitter words: They followed, crying, Away with him. See how the most excellent persons and things are often run down by a popular clamor. Christ himself was so, with, Crucify him, crucify him, though they could not say what evil he had done. Take him out of the land of the living (so the ancients expound it), chase him out of the world.
Wednesday, June 22, 2011
Paul is Apprehended; Acts 21:27-36 Part 5
Church History: Date: A.D.57 - 59
The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. The very sight of the Roman general frightened them and they stopped beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar.
There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when everyone pretended to give the sense of the whole body. Those that will hearken to the clamors of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.
The tribune, or chief captain, got his forces together with all possible expedition, and went to suppress the mob: He took soldiers and centurions, and ran down to them. Now at the feast, as at other such solemn times, the guards were up, and the militia more within call than at other times, and so he had them near at hand, and he ran down unto the multitude; for at such times delays are dangerous. Sedition must be crushed at first, lest it grow headstrong. The very sight of the Roman general frightened them and they stopped beating Paul; for they knew they were doing what they could not justify, and were in danger of being called in question for this day's uproar.
There was no knowing the sense of the people; for when the chief captain enquired concerning Paul, having perhaps never heard of his name before (such strangers were the great ones to the excellent ones of the earth, and affected to be so), some cried one thing, and some another, among the multitude; so that it was impossible for the chief captain to know their mind, when really they knew not either one another's mind or their own, when everyone pretended to give the sense of the whole body. Those that will hearken to the clamors of the multitude will know nothing for a certainty, any more than the builders of Babel, when their tongues were confounded.
Tuesday, June 21, 2011
Paul is Apprehended; Acts 21:27-36 Part 4
Church History: Date: A.D.57 - 59
They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple. They showed a real detestation of him as one not fit to be allowed in the temple, or to worship there, or to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. They set out to kill him, resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Here was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.
Paul was rescued out of the hands of his Jewish enemies by a Roman enemy. News was brought of the turmoil, and that the mob was enraged, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. This was somebody that was concerned not for Paul, but for the public peace and safety, who gave this information to the colonel. This was someone who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service.
They drew Paul out of the temple, and shut the doors between the outer and inner court of the temple, or perhaps the doors of the outer court. In dragging him furiously out of the temple. They showed a real detestation of him as one not fit to be allowed in the temple, or to worship there, or to be looked upon as a member of the Jewish nation; as if his sacrifice had been an abomination. They set out to kill him, resolving to beat him to death by blows without number, a punishment which the Jewish doctors allowed in some cases (not at all to the credit of their nation), and called the beating of the rebels. Here was Paul, like a lamb, thrown into a den of lions, and made an easy prey to them, and, no doubt, he was still of the same mind as when he said, I am ready not only to be bound, but to die at Jerusalem, to die so great a death.
Paul was rescued out of the hands of his Jewish enemies by a Roman enemy. News was brought of the turmoil, and that the mob was enraged, to the chief captain of the band, the governor of the castle, or, whoever he was, the now commander-in-chief of the Roman forces that were quartered in Jerusalem. This was somebody that was concerned not for Paul, but for the public peace and safety, who gave this information to the colonel. This was someone who had always a jealous and watchful eye upon these tumultuous Jews, and he is the man that must be instrumental to save Paul's life, when never a friend he had was capable of doing him any service.
Monday, June 20, 2011
Paul is Apprehended; Acts 21:27-36 Part 3
Church History: Date: A.D.57 - 59
To confirm their charge against him, as teaching people against this holy place, they claimed that he had himself desecrated it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter. (Josephus Antiquities 15. 417). Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Titus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false.
Paul was in danger of being pulled in pieces by the rabble. They did not go to the trouble of having him go before the high priest, or the Sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They could not prove the charges against him, and therefore dare not give him a fair trial. All the city was in an uproar. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms, being resolved to stand by that with their lives and fortunes.
To confirm their charge against him, as teaching people against this holy place, they claimed that he had himself desecrated it, and by an overt-act showed his contempt of it, and a design to make it common. He has brought Gentiles also into the temple, into the inner court of the temple, which none that were uncircumcised were admitted, under any pretence, to come into; there was written upon the wall that enclosed this inner court, in Greek and Latin, It is a capital crime for strangers to enter. (Josephus Antiquities 15. 417). Paul was himself a Jew, and had right to enter into the court of the Jews. And they, seeing some with him there that joined with him in his devotions, concluded that Titus an Ephesian, who was a Gentile, was one of them. Why? Did they see him there? Truly no; but they had seen him with Paul in the streets of the city, which was no crime at all, and therefore they affirm that he was with Paul in the inner court of the temple, which was a heinous crime. They had seen him with him in the city, and therefore they supposed that Paul had brought him with him into the temple, which was utterly false.
Paul was in danger of being pulled in pieces by the rabble. They did not go to the trouble of having him go before the high priest, or the Sanhedrim; that is a roundabout way: the execution shall be of a piece with the prosecution, all unjust and irregular. They could not prove the charges against him, and therefore dare not give him a fair trial. All the city was in an uproar. The people, who though they had little holiness themselves, yet had a mighty veneration for the holy place, when they heard a hue-and-cry from the temple, were up in arms, being resolved to stand by that with their lives and fortunes.
Friday, June 17, 2011
Paul is Apprehended; Acts 21:27-36 Part 2
Church History: Date: A.D.57 - 59
The informers against him were the Jews of Asia, not those of Jerusalem. The Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it. They did not go to the high priest, or the magistrates of the city, with their charge, but they stirred up all the people, who were at this time more than ever disposed to anything that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.
The arguments wherewith they excited the people against him were popular, but very false and unjust. They cried out, "Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job 30:5), or after a mad dog. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual. They charged him with bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, yes in all places, he teaches all men, everywhere; so artfully is the crime aggravated, as if, he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails anything nor uncircumcision; he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job 12:2), whereas God, though he had cast them off, yet had not cast away his people, (Romans 11:1). They were Lo-ammi, not a people (Hosea 1:9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted as his preaching against the law; whereas it was so far from making void the law that it established it, (Romans 3:31). Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.
The informers against him were the Jews of Asia, not those of Jerusalem. The Jews of the dispersion, who knew him best, and who were most exasperated against him. Those who seldom came up to worship at the temple in Jerusalem themselves, but contentedly lived at a distance from it, in pursuit of their private advantages, yet appeared most zealous for the temple, as if thereby they would atone for their habitual neglect of it. They did not go to the high priest, or the magistrates of the city, with their charge, but they stirred up all the people, who were at this time more than ever disposed to anything that was tumultuous and seditious, riotous and outrageous. Those are fittest to be employed against Christ and Christianity that are governed least by reason and most by passion; therefore Paul described the Jewish persecutors to be not only wicked, but absurd unreasonable men.
The arguments wherewith they excited the people against him were popular, but very false and unjust. They cried out, "Men of Israel, help. If you are indeed men of Israel, true-born Jews, that have a concern for your church and your country, now is your time to show it, by helping to seize an enemy to both." Thus they cried after him as after a thief (Job 30:5), or after a mad dog. They charge upon him both bad doctrine and bad practice, and both against the Mosaic ritual. They charged him with bad doctrine; not only that he holds corrupt opinions himself, but that he vents and publishes them, though not here at Jerusalem, yet in other places, yes in all places, he teaches all men, everywhere; so artfully is the crime aggravated, as if, he was an itinerant, he was a ubiquitary: "He spreads to the utmost of his power certain damnable and heretical positions," against the people of the Jews. He had taught that Jews and Gentiles stand on the same level before God, and neither circumcision avails anything nor uncircumcision; he had taught against the unbelieving Jews that they were rejected (and therefore had separated from them and their synagogues), and this is interpreted to be speaking against the whole nation, as if no doubt but they were the people, and wisdom must die with them (Job 12:2), whereas God, though he had cast them off, yet had not cast away his people, (Romans 11:1). They were Lo-ammi, not a people (Hosea 1:9), and yet pretended to be the only people. Those commonly seem most jealous for the church's name that belong to it in name only. His teaching men to believe the gospel as the end of the law, and the perfection of it, was interpreted as his preaching against the law; whereas it was so far from making void the law that it established it, (Romans 3:31). Because he taught men to pray every where, he was reproached as an enemy to the temple, and perhaps because he sometimes mentioned the destruction of Jerusalem and the temple, and of the Jewish nation, which his Master had foretold. Paul had himself been active in persecuting Stephen, and putting him to death for words spoken against this holy place, and now the same thing is laid to his charge. He that was then made use of as the tool is now set up as the butt of Jewish rage and malice.
Thursday, June 16, 2011
Paul is Apprehended; Acts 21:27-36 Part 1
Church History: Date: A.D.57 - 59
27When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, 28shouting, "Men of Israel, help us! This is the man who teaches all men everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple area and defiled this holy place." 29(They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple area.)
30The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut. 31While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. 32He at once took some officers and soldiers and ran down to the crowd. When the rioters saw the commander and his soldiers, they stopped beating Paul. 33The commander came up and arrested him and ordered him to be bound with two chains. Then he asked who he was and what he had done. 34Some in the crowd shouted one thing and some another, and since the commander could not get at the truth because of the uproar, he ordered that Paul be taken into the barracks. 35When Paul reached the steps, the violence of the mob was so great he had to be carried by the soldiers. 36The crowd that followed kept shouting, "Away with him!"
Here we have Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.
He was seized in the temple, when he was there attending to the days of his purifying, and the solemn services of those days. Formerly he had been well known in the temple, but now he had been away for so long in his travels abroad that he had become a stranger there; so that it was not until the seven days were almost ended that he was noticed by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently attacked by those who did what they could to have his blood mingled with his sacrifices in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. This was the temple, which they pretended to have such a mighty zeal for, yet it was they themselves, who desecrated it.
27When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, 28shouting, "Men of Israel, help us! This is the man who teaches all men everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple area and defiled this holy place." 29(They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple area.)
30The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut. 31While they were trying to kill him, news reached the commander of the Roman troops that the whole city of Jerusalem was in an uproar. 32He at once took some officers and soldiers and ran down to the crowd. When the rioters saw the commander and his soldiers, they stopped beating Paul. 33The commander came up and arrested him and ordered him to be bound with two chains. Then he asked who he was and what he had done. 34Some in the crowd shouted one thing and some another, and since the commander could not get at the truth because of the uproar, he ordered that Paul be taken into the barracks. 35When Paul reached the steps, the violence of the mob was so great he had to be carried by the soldiers. 36The crowd that followed kept shouting, "Away with him!"
Here we have Paul brought into a captivity which we are not likely to see the end of; for after this he is either hurried from one bar to another, or lies neglected, first in one prison and then in another, and can neither be tried nor bailed. When we see the beginning of a trouble, we know not either how long it will last or how it will issue.
He was seized in the temple, when he was there attending to the days of his purifying, and the solemn services of those days. Formerly he had been well known in the temple, but now he had been away for so long in his travels abroad that he had become a stranger there; so that it was not until the seven days were almost ended that he was noticed by those that had an evil eye towards him. In the temple, where he should have been protected, as in a sanctuary, he was most violently attacked by those who did what they could to have his blood mingled with his sacrifices in the temple, where he should have been welcomed as one of the greatest ornaments of it that ever had been there since the Lord of the temple left it. This was the temple, which they pretended to have such a mighty zeal for, yet it was they themselves, who desecrated it.
Wednesday, June 15, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 5
Church History: Date: A.D.57 - 59
The law of Moses, as to its moral part, Christ continued as his law: the ceremonial part, as to the use types and ceremonies, signifying him that was to come, this was abrogated at Christ's coming; and the political part ceased, when the Jewish polity was dissolved: but the abrogation of the whole was not fully made known at the first, but by degrees; and the exercise of it long tolerated to the Jews. They advised Paul to go into the temple, and perform the legal ceremony of purification: “We have four men which have a vow; them take, and purify yourself, that all may know that you walk orderly, and keep the law.” That is, "Seeing we have four men here which have a Nazarite's vow upon them, the time of which vow is now expired, and they are to shave themselves ceremoniously in the temple; go with them, and perform the legal ceremony of purification there, so that the people may know that the reports about you are not true; but you, being a Jew, keeps the law."
Here we may observe the truth of what St. Paul elsewhere declared, that “to the Jews he became as a Jew, that he might gain the Jews, He became all things to all men that he might gain some.” A noble pattern for the ministers of the gospel to follow after, in yielding, so far as we may without sin or scandal, to the weakness of others, in order to the furtherance of the great ends of our ministry among our people: To the Jews I became as a Jew. (1Corinthians 9:20)5
At the urging his friends, Paul is persuaded to purify himself in the temple; partly to gain the confidence of the believing Jews, who were still zealous of the law; and partly to refute the false accusations of those who reported him to be against all ceremonial observances. How blind was the zeal, and how furious the rage, of the unbelieving Jews, against the apostle! They seek, and because they could not find, they take an occasion to vent their malice upon him; accordingly they put the whole city of Jerusalem into an uproar, upon a pretence that he had brought Titus, a Gentile, into the temple, to corrupt and pollute it; and in their blind rage they dragged the apostle out of the temple, because he showed an irreverence of it.
The law of Moses, as to its moral part, Christ continued as his law: the ceremonial part, as to the use types and ceremonies, signifying him that was to come, this was abrogated at Christ's coming; and the political part ceased, when the Jewish polity was dissolved: but the abrogation of the whole was not fully made known at the first, but by degrees; and the exercise of it long tolerated to the Jews. They advised Paul to go into the temple, and perform the legal ceremony of purification: “We have four men which have a vow; them take, and purify yourself, that all may know that you walk orderly, and keep the law.” That is, "Seeing we have four men here which have a Nazarite's vow upon them, the time of which vow is now expired, and they are to shave themselves ceremoniously in the temple; go with them, and perform the legal ceremony of purification there, so that the people may know that the reports about you are not true; but you, being a Jew, keeps the law."
Here we may observe the truth of what St. Paul elsewhere declared, that “to the Jews he became as a Jew, that he might gain the Jews, He became all things to all men that he might gain some.” A noble pattern for the ministers of the gospel to follow after, in yielding, so far as we may without sin or scandal, to the weakness of others, in order to the furtherance of the great ends of our ministry among our people: To the Jews I became as a Jew. (1Corinthians 9:20)5
At the urging his friends, Paul is persuaded to purify himself in the temple; partly to gain the confidence of the believing Jews, who were still zealous of the law; and partly to refute the false accusations of those who reported him to be against all ceremonial observances. How blind was the zeal, and how furious the rage, of the unbelieving Jews, against the apostle! They seek, and because they could not find, they take an occasion to vent their malice upon him; accordingly they put the whole city of Jerusalem into an uproar, upon a pretence that he had brought Titus, a Gentile, into the temple, to corrupt and pollute it; and in their blind rage they dragged the apostle out of the temple, because he showed an irreverence of it.
Tuesday, June 14, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 4
Church History: Date: A.D.57 - 59
Reports regarding the conduct of Paul were likely to be the subject of conversation among all at Jerusalem. His remarkable conversion; his distinguished zeal; his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be the likely ones to mis-represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnified, until suspicions might be raised among the Christians at Jerusalem that he was, as he was reputed to be, the decided foe of the Jewish rites and customs. From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not impose the observance of those laws on the Gentile converts; that the effect of his ministry on them was to lead them to understand that their observance was not necessary. This was contrary to the doctrines of the Judaizing teachers, (Acts 15:1-41), and he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs, since the Messiah had come. The Jews depended on that observance for justification and salvation. This Paul strenuously opposed, and this he defended at length in the epistles which he wrote. See the epistles to the Romans, the Galatians, and the Hebrews. Yet these facts might be easily misunderstood and perverted, so as to give rise to the slanderous report, that he was everywhere the enemy of Moses and the law. The Jews were extensively scattered, and settled in all the large towns and cities of the Roman Empire. To them the law and authority of Moses was no longer binding. They were no longer required to observe the institutions of the Mosaic ritual. The word customs denotes the rites of the Mosaic economy, the offering of sacrifices, incense, the oblations, anointings, festivals, etc., which the law of Moses prescribed, which is commonly known as the ceremonial laws.
Reports regarding the conduct of Paul were likely to be the subject of conversation among all at Jerusalem. His remarkable conversion; his distinguished zeal; his success among the Gentiles, would make his conduct a subject of special interest. Evil-minded men among the Jews, who came up to Jerusalem from different places where he had been, would be the likely ones to mis-represent him as the decided enemy of the laws of Moses, and these reports would be likely to reach the ears of the Jewish converts. The reports, as they gained ground, would be greatly magnified, until suspicions might be raised among the Christians at Jerusalem that he was, as he was reputed to be, the decided foe of the Jewish rites and customs. From all the evidence which we have of his conduct, this report was incorrect and slanderous. The truth appears to have been, that he did not impose the observance of those laws on the Gentile converts; that the effect of his ministry on them was to lead them to understand that their observance was not necessary. This was contrary to the doctrines of the Judaizing teachers, (Acts 15:1-41), and he argued with the Jews themselves, where it could be done, against the obligation of those laws and customs, since the Messiah had come. The Jews depended on that observance for justification and salvation. This Paul strenuously opposed, and this he defended at length in the epistles which he wrote. See the epistles to the Romans, the Galatians, and the Hebrews. Yet these facts might be easily misunderstood and perverted, so as to give rise to the slanderous report, that he was everywhere the enemy of Moses and the law. The Jews were extensively scattered, and settled in all the large towns and cities of the Roman Empire. To them the law and authority of Moses was no longer binding. They were no longer required to observe the institutions of the Mosaic ritual. The word customs denotes the rites of the Mosaic economy, the offering of sacrifices, incense, the oblations, anointings, festivals, etc., which the law of Moses prescribed, which is commonly known as the ceremonial laws.
Monday, June 13, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 3
Church History: Date: A.D.57 - 59
They still observe the law of Moses. The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc. It may seem remarkable that they should still continue to observe those rights, since it was the manifest design of Christianity to abolish them.
But we are to remember:
That those rites had been appointed by God, and that they were trained to observe them.
The apostles conformed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them, (Acts 3:1; Luke 24:53).
The question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by authority.
The decision of the council (Acts 15:1-41) related only to the Gentile converts. It did not touch the question, whether those rights were to be observed by the Jewish converts.
It was to be presumed, that as the Christian religion became better understood, that as its large, free, and universal nature became more and more developed, the peculiar institutions of Moses would be laid aside of course, without disconsternation and without turmoil. Had the question been debated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have torn the Christian church into factions, and greatly retarded the advance of the Christian doctrine.
We are to remember also, that, in the arrangement of Divine Providence, the time was drawing near which was to destroy the temple, the city, and the nation; which was to put an end to sacrifices, and effectually to close forever the observance of the Mosaic rites. As this destruction was so near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly argued among the disciples at Jerusalem
They still observe the law of Moses. The reference here is to the law respecting circumcision, sacrifices, distinctions of meats and days, festivals, etc. It may seem remarkable that they should still continue to observe those rights, since it was the manifest design of Christianity to abolish them.
But we are to remember:
That those rites had been appointed by God, and that they were trained to observe them.
The apostles conformed to them while they remained in Jerusalem, and did not deem it best to set themselves violently against them, (Acts 3:1; Luke 24:53).
The question about their observance had never been agitated at Jerusalem. It was only among the Gentile converts that the question had risen, and there it must arise, for if they were to be observed, they must have been imposed upon them by authority.
The decision of the council (Acts 15:1-41) related only to the Gentile converts. It did not touch the question, whether those rights were to be observed by the Jewish converts.
It was to be presumed, that as the Christian religion became better understood, that as its large, free, and universal nature became more and more developed, the peculiar institutions of Moses would be laid aside of course, without disconsternation and without turmoil. Had the question been debated at Jerusalem, it would have excited tenfold opposition to Christianity, and would have torn the Christian church into factions, and greatly retarded the advance of the Christian doctrine.
We are to remember also, that, in the arrangement of Divine Providence, the time was drawing near which was to destroy the temple, the city, and the nation; which was to put an end to sacrifices, and effectually to close forever the observance of the Mosaic rites. As this destruction was so near, and as it would be so effectual an argument against the observance of the Mosaic rites, the Great Head of the church did not suffer the question of their obligation to be needlessly argued among the disciples at Jerusalem
Friday, June 10, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 2
Church History: Date: A.D.57 - 59
Paul and his contingent went to see James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See (Acts 15:13). It appears that all the elders had been convened to discuss the matters of this serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him. Paul had no doubt heard that the Elders were prejudiced against him; and, by declaring what God had done, thru him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing anything that he should not do, God would not have made him such a singular instrument of so much good.1
They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they gave to him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected.
The language of tenderness in this address, recognizing Paul as a fellow-laborer and fellow Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to regain the favor of his country-men. The number of converts at this time must have been very great. Twenty-five years before this, three thousand had been converted at one time, (Acts 2:1-47), and afterwards the number had swelled to several more thousand, (Acts 4:4), The assertion, that there were then "many thousands," implies that the work, so signally begun on the day of Pentecost in Jerusalem, had not ceased, and that many more had been converted to the Christian faith. Christians. They are spoken of as believers, or as having faith in Christ, in contrast to those who rejected him, and whose characteristic trait it were that they were unbelievers.
Paul and his contingent went to see James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See (Acts 15:13). It appears that all the elders had been convened to discuss the matters of this serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him. Paul had no doubt heard that the Elders were prejudiced against him; and, by declaring what God had done, thru him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing anything that he should not do, God would not have made him such a singular instrument of so much good.1
They gave praise to the Lord for what he had done. They saw new proofs of his goodness and mercy, and they gave to him thanks for all that had been accomplished. There was no jealousy that it had been done by the instrumentality of Paul. True piety will rejoice in the spread of the gospel, and in the conversion of sinners, by whatever instrumentality it may be effected.
The language of tenderness in this address, recognizing Paul as a fellow-laborer and fellow Christian, implies a wish that Paul would do all that could be done to avoid giving offence, and to regain the favor of his country-men. The number of converts at this time must have been very great. Twenty-five years before this, three thousand had been converted at one time, (Acts 2:1-47), and afterwards the number had swelled to several more thousand, (Acts 4:4), The assertion, that there were then "many thousands," implies that the work, so signally begun on the day of Pentecost in Jerusalem, had not ceased, and that many more had been converted to the Christian faith. Christians. They are spoken of as believers, or as having faith in Christ, in contrast to those who rejected him, and whose characteristic trait it were that they were unbelievers.
Thursday, June 9, 2011
Paul visits Jerusalem (the fifth time); Acts 21:17 – 26 Part 1
Church History Date: A.D.57 - 59
17When we arrived at Jerusalem, the brothers received us warmly. 18The next day Paul and the rest of us went to see James, and all the elders were present. 19Paul greeted them and reported in detail what God had done among the Gentiles through his ministry. 20When they heard this, they praised God. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. 21They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. 22What shall we do? They will certainly hear that you have come, 23so do what we tell you. There are four men with us who have made a vow. 24Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. 25As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." 26The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.
The period which had been looked forward to for months with prayerful anxiety had now arrived, and Paul was to know, without further delay, whether or not the service which he had for Jerusalem would be accepted by the saints (Romans 15:31). To his unspeakable relief, the historian was able to say That they had been well received. If Luke had given any account of the contribution Paul was bringing, we should have expected him to say something more definite about its reception than is implied in this remark. But, as he saw fit to omit all mention of the enterprise, we are at liberty to infer, from the glad reception given to the messengers, that the gift they bore was also welcome. The main object of Paul's visit and of his prayers was now accomplished. He had finished this much of his course and his ministry with joy, and his heart was relieved from its chief anxiety. Whether the Lord would now accept his prayer for deliverance from the disobedient in Jerusalem, he felt to be a matter of minor importance.
17When we arrived at Jerusalem, the brothers received us warmly. 18The next day Paul and the rest of us went to see James, and all the elders were present. 19Paul greeted them and reported in detail what God had done among the Gentiles through his ministry. 20When they heard this, they praised God. Then they said to Paul: "You see, brother, how many thousands of Jews have believed, and all of them are zealous for the law. 21They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. 22What shall we do? They will certainly hear that you have come, 23so do what we tell you. There are four men with us who have made a vow. 24Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law. 25As for the Gentile believers, we have written to them our decision that they should abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." 26The next day Paul took the men and purified himself along with them. Then he went to the temple to give notice of the date when the days of purification would end and the offering would be made for each of them.
The period which had been looked forward to for months with prayerful anxiety had now arrived, and Paul was to know, without further delay, whether or not the service which he had for Jerusalem would be accepted by the saints (Romans 15:31). To his unspeakable relief, the historian was able to say That they had been well received. If Luke had given any account of the contribution Paul was bringing, we should have expected him to say something more definite about its reception than is implied in this remark. But, as he saw fit to omit all mention of the enterprise, we are at liberty to infer, from the glad reception given to the messengers, that the gift they bore was also welcome. The main object of Paul's visit and of his prayers was now accomplished. He had finished this much of his course and his ministry with joy, and his heart was relieved from its chief anxiety. Whether the Lord would now accept his prayer for deliverance from the disobedient in Jerusalem, he felt to be a matter of minor importance.
Wednesday, June 8, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 6
Church History: Date: A.D. 53–57
He repeated his resolution to go forward, notwithstanding: "Why do you weep like this? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, "I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befall us, and to prepare accordingly, that we may stand complete in all the will of God.7
The journey had been accomplished in time for the feast of Pentecost. This is made to appear by enumerating the days spent on the journey from Philippi. Leaving that city immediately after the days of unleavened bread, which was seven days after the Passover, he reached Troas in five days, where he spent seven (Acts 20:6). Four days were occupied in the passage from Troas to Miletus (Acts 20:13-15). Two are sufficient to allow for the stay at Miletus (Cmt. on Acts 20:17). In three he sailed from Miletus to Patara, which place he left the same day he reached it (Acts 21:1-2); and two more days, with favorable weather, would take him to Tyre. There he spent seven days, and three in the journey then to Caesarea (Acts 21:4-8). Allowing two days more for the journey from Caesarea to Jerusalem, we have enumerated only forty-two of the forty-nine days intervening between the Passover and Pentecost, leaving seven for the stay at the house of Philip (Act 21:8). That the feast of Pentecost did transpire immediately after his arrival in Jerusalem, is indicated by the immense multitude of Jews then assembled there, and the presence of some from the province of Asia, who had known Paul in Ephesus (Acts 21:27). Nothing but the annual feasts brought together in Jerusalem the Jews from distant provinces.
He repeated his resolution to go forward, notwithstanding: "Why do you weep like this? I am ready to suffer whatever is appointed for me. I am fully determined to go, whatever comes of it, and therefore it is to no purpose for you to oppose it. I am willing to suffer, and therefore why are you unwilling that I should suffer? "I am prepared for it, by a clear conscience, a firm confidence in God, a holy contempt of the world and the body, a lively faith in Christ, and a joyful hope of eternal life. I can bid it welcome, as we do a friend that we look for, and have made preparation for. I can, through grace, not only bear it, but rejoice in it." You are told that I must be bound at Jerusalem, and you would have me keep away for fear of this. I tell you, "I am ready not only to be bound, but, if the will of God be so, to die at Jerusalem; not only to lose my liberty, but to lose my life." It is our wisdom to think of the worst that may befall us, and to prepare accordingly, that we may stand complete in all the will of God.7
The journey had been accomplished in time for the feast of Pentecost. This is made to appear by enumerating the days spent on the journey from Philippi. Leaving that city immediately after the days of unleavened bread, which was seven days after the Passover, he reached Troas in five days, where he spent seven (Acts 20:6). Four days were occupied in the passage from Troas to Miletus (Acts 20:13-15). Two are sufficient to allow for the stay at Miletus (Cmt. on Acts 20:17). In three he sailed from Miletus to Patara, which place he left the same day he reached it (Acts 21:1-2); and two more days, with favorable weather, would take him to Tyre. There he spent seven days, and three in the journey then to Caesarea (Acts 21:4-8). Allowing two days more for the journey from Caesarea to Jerusalem, we have enumerated only forty-two of the forty-nine days intervening between the Passover and Pentecost, leaving seven for the stay at the house of Philip (Act 21:8). That the feast of Pentecost did transpire immediately after his arrival in Jerusalem, is indicated by the immense multitude of Jews then assembled there, and the presence of some from the province of Asia, who had known Paul in Ephesus (Acts 21:27). Nothing but the annual feasts brought together in Jerusalem the Jews from distant provinces.
Tuesday, June 7, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 5
Church History: Date: A.D. 53–57
Paul’s friends tried to dissuade him from going forward to Jerusalem. They showed a commendable affection for Paul, and a value for him, because of his great usefulness in the church. Yet there was a mixture of weakness, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What do you mean; you to weep and try to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare yourself. Their weeping about him broke his heart. It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of giving in to them: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing this? Has not our Master told us to take up our cross? And would you have me to avoid mine?" It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to anything. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them.
Paul’s friends tried to dissuade him from going forward to Jerusalem. They showed a commendable affection for Paul, and a value for him, because of his great usefulness in the church. Yet there was a mixture of weakness, especially in those of Paul's company, who knew he undertook this journey by divine direction, and had seen with what resolution he had before broken through the like opposition. He reproves them for dissuading him. Here is a quarrel of love on both sides, and very sincere and strong affections clashing with each other. They love him dearly, and therefore oppose his resolution; he loves them dearly, and therefore chides them for opposing it: What do you mean; you to weep and try to break my heart? They were an offence to him, as Peter was to Christ, when, in a like case, he said, Master, spare yourself. Their weeping about him broke his heart. It was a temptation to him, it shocked him, it began to weaken and slacken his resolution, and caused him to entertain thoughts of giving in to them: "I know I am appointed to suffering, and you ought to animate and encourage me, and to say that which will strengthen my heart; but you, with your tears, break my heart, and discourage me. What do you mean by doing this? Has not our Master told us to take up our cross? And would you have me to avoid mine?" It was a trouble to him that they should so earnestly press him to that in which he could not gratify them without wronging his conscience. Paul was of a very tender spirit. As he was much in tears himself, so he had a compassionate regard to the tears of his friends; they made a great impression upon him, and would bring him almost to yield to anything. But now it breaks his heart, when he is under a necessity of denying the request of his weeping friends. It was an unkind kindness, a cruel pity, to torment him with their dissuasions, and to add affliction to his grief. When our friends are called out to sufferings, we shall show our love rather by comforting them than by sorrowing for them.
Monday, June 6, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 4
Church History: Date: A.D. 53–57
Paul and his company stayed for several days at Cæsarea. Why Paul saw fit to stay so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or anywhere else to be idle; he measured his time by days, and numbered them. While he was there, Agabus the prophet came to Cæsarea from Judea; We have read about him before. It was he, who came from Jerusalem to Antioch, to foretell a general famine, (Acts 11:27-28). Notice how God dispenses his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit, the foretelling of things to come, which came to pass according to the prediction. (See 1Corinthians 12:8, 10). It seemed as if Agabus came on purpose to Cæsarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear about. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise or terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us.
Paul and his company stayed for several days at Cæsarea. Why Paul saw fit to stay so long there, and to make so little haste at the latter end of his journey to Jerusalem, when he seemed so much in haste at the beginning of it, we cannot tell; but we are sure he did not stay either there or anywhere else to be idle; he measured his time by days, and numbered them. While he was there, Agabus the prophet came to Cæsarea from Judea; We have read about him before. It was he, who came from Jerusalem to Antioch, to foretell a general famine, (Acts 11:27-28). Notice how God dispenses his gifts variously. To Paul was given the word of wisdom and knowledge, as an apostle, by the Spirit, and the gifts of healing; to Agabus, and to Philip's daughters, was given prophecy, by the same Spirit, the foretelling of things to come, which came to pass according to the prediction. (See 1Corinthians 12:8, 10). It seemed as if Agabus came on purpose to Cæsarea, to meet Paul with this prophetic intelligence. 3. He foretold Paul's bonds at Jerusalem. Agabus took Paul's girdle, when he laid it by, or perhaps took it from about him, and with it bound first his own hands, and then his own feet, or perhaps bound his hands and feet together; this was designed both to confirm the prophecy (it was as sure to be done as if it were done already) and to affect those about him with it, because that which we see usually makes a greater impression upon us than that which we only hear about. Paul had this express warning given him of his troubles, that he might prepare for them, and that when they came they might be no surprise or terror to him; the general notice given us that through much tribulation we must enter into the kingdom of God should be of the same use to us.
Friday, June 3, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 3
Church History: Date: A.D. 53–57
The disciples of Tyre, though they were none of Paul's converts, yet they showed great respect for him. Though they had only been with him for seven days, yet it was, as if he had been some great man, they all came together, with their wives and children, solemnly to take leave of him, to beg his blessing, and to bring him as far on his way as the sea would permit them.
They parted with prayer, as Paul and the Ephesians elders had done.
We left one another, with affectionate embraces and expressions of love and grief. We boarded the ship and left, and they returned home again, each complaining that this is a parting world. When they arrived at Ptolemais, Paul asked for leave to go ashore there, to salute the brethren, to enquire of their state, and to testify his good will to them; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he stayed with them one day, perhaps it was a Lord's day; better a short stay than no visit at all.7
When Paul and his company arrived at Cæsarea, he planned to stay awhile because this was the place where the gospel was first preached to the Gentiles, and the Holy Spirit fell upon them. Their host was Philip the evangelist, whom we left at Cæsarea many years ago, after he had baptized the eunuch (Acts 8:40), and there we now find him again. He was originally a deacon, one of the seven that were chosen to serve tables, (Acts 6:5). He was now and had long been an evangelist. He was the one that went about to plant and water churches, as the apostles did. He gave himself, as they did, to the word and prayer. He had used the office of a deacon well. He had a house at Cæsarea, fit to entertain Paul and all his company, and he told them that they were welcome to it. They entered into the house of Philip the evangelist, and they stayed with him. Philip had four maiden daughters, who prophesied. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him.
The disciples of Tyre, though they were none of Paul's converts, yet they showed great respect for him. Though they had only been with him for seven days, yet it was, as if he had been some great man, they all came together, with their wives and children, solemnly to take leave of him, to beg his blessing, and to bring him as far on his way as the sea would permit them.
They parted with prayer, as Paul and the Ephesians elders had done.
We left one another, with affectionate embraces and expressions of love and grief. We boarded the ship and left, and they returned home again, each complaining that this is a parting world. When they arrived at Ptolemais, Paul asked for leave to go ashore there, to salute the brethren, to enquire of their state, and to testify his good will to them; though he could not stay long with them, yet he would not pass by them without paying his respects to them, and he stayed with them one day, perhaps it was a Lord's day; better a short stay than no visit at all.7
When Paul and his company arrived at Cæsarea, he planned to stay awhile because this was the place where the gospel was first preached to the Gentiles, and the Holy Spirit fell upon them. Their host was Philip the evangelist, whom we left at Cæsarea many years ago, after he had baptized the eunuch (Acts 8:40), and there we now find him again. He was originally a deacon, one of the seven that were chosen to serve tables, (Acts 6:5). He was now and had long been an evangelist. He was the one that went about to plant and water churches, as the apostles did. He gave himself, as they did, to the word and prayer. He had used the office of a deacon well. He had a house at Cæsarea, fit to entertain Paul and all his company, and he told them that they were welcome to it. They entered into the house of Philip the evangelist, and they stayed with him. Philip had four maiden daughters, who prophesied. It intimates that they prophesied of Paul's troubles at Jerusalem, as others had done, and dissuaded him from going; or perhaps they prophesied for his comfort and encouragement, in reference to the difficulties that were before him.
Thursday, June 2, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 2
Church History: Date: A.D. 53–57
It is quite noticeable how difficult it was for Paul to separate himself from his friends from Ephesus. It was difficult for both sides; Paul did not want to leave them, and they did not want to part with him, and yet there was no remedy, but so it must be. And so it was.
What a prosperous voyage they had. Without any difficulty, they came with a straight course, by direct sailing, to Coos, a famous Grecian island, the next day to Rhodes, talked of for the Colossus there, then to Patara, a famous port, the metropolis of Lycia; here they very happily found a ship sailing over into Phenicia, the very course they were looking for. This ship that was bound for Phenicia (that is, Tyre) they took advantage of, went on board, and set sail for Tyre. In this voyage they discovered Cyprus, the island that Barnabas was part of, and which he took care of, and therefore Paul did not visit it, but we left it on the left hand, sailed upon the coast of Syria, and at length landed at Tyre, that celebrated mart of the nations, so it had been, but was now reduced; yet something of a trade it had still, for there the ship was to unlade her burden, and did so.
When Paul had arrived at Tyre, he found that he was along the coast of the land of Israel, and realized now that he could complete the remainder of his journey within the time frame he had originally planned. At Tyre he found disciples, some that had embraced the gospel, and professed the Christian faith. Paul, finding those disciples at Tyre, remained there seven days. They urged him to stay with them as long as he could. He had staid seven days at Troas and here so many days at Tyre, that he might be sure to spend one Lord's day with them, and so he might have an opportunity to preach publicly among them.
The disciples at Tyre were endowed with such gifts that they could by the Spirit foretell the troubles Paul would meet with at Jerusalem; for the Holy Spirit witnessed it in every city. This was something that would become a hot topic amongst the people when it came to pass. For this reason God saw fit to have most of it prophesied of before. In order that people's faith, instead of being offended, might be confirmed. With their ability to foresee his troubles, and out of love to him and concern for the church, especially the churches of the Gentiles, that could ill afford to lose him, they begged him not go to Jerusalem.
It is quite noticeable how difficult it was for Paul to separate himself from his friends from Ephesus. It was difficult for both sides; Paul did not want to leave them, and they did not want to part with him, and yet there was no remedy, but so it must be. And so it was.
What a prosperous voyage they had. Without any difficulty, they came with a straight course, by direct sailing, to Coos, a famous Grecian island, the next day to Rhodes, talked of for the Colossus there, then to Patara, a famous port, the metropolis of Lycia; here they very happily found a ship sailing over into Phenicia, the very course they were looking for. This ship that was bound for Phenicia (that is, Tyre) they took advantage of, went on board, and set sail for Tyre. In this voyage they discovered Cyprus, the island that Barnabas was part of, and which he took care of, and therefore Paul did not visit it, but we left it on the left hand, sailed upon the coast of Syria, and at length landed at Tyre, that celebrated mart of the nations, so it had been, but was now reduced; yet something of a trade it had still, for there the ship was to unlade her burden, and did so.
When Paul had arrived at Tyre, he found that he was along the coast of the land of Israel, and realized now that he could complete the remainder of his journey within the time frame he had originally planned. At Tyre he found disciples, some that had embraced the gospel, and professed the Christian faith. Paul, finding those disciples at Tyre, remained there seven days. They urged him to stay with them as long as he could. He had staid seven days at Troas and here so many days at Tyre, that he might be sure to spend one Lord's day with them, and so he might have an opportunity to preach publicly among them.
The disciples at Tyre were endowed with such gifts that they could by the Spirit foretell the troubles Paul would meet with at Jerusalem; for the Holy Spirit witnessed it in every city. This was something that would become a hot topic amongst the people when it came to pass. For this reason God saw fit to have most of it prophesied of before. In order that people's faith, instead of being offended, might be confirmed. With their ability to foresee his troubles, and out of love to him and concern for the church, especially the churches of the Gentiles, that could ill afford to lose him, they begged him not go to Jerusalem.
Wednesday, June 1, 2011
Paul's Adherence to His Resolution to Visit Jerusalem; Acts 21:1-16 Part 1
Church History: Date: A.D. 53–57
1After we had torn ourselves away from them, we put out to sea and sailed straight to Cos. The next day we went to Rhodes and from there to Patara. 2We found a ship crossing over to Phoenicia, went on board and set sail. 3After sighting Cyprus and passing to the south of it, we sailed on to Syria. We landed at Tyre, where our ship was to unload its cargo. 4Finding the disciples there, we stayed with them seven days. Through the Spirit they urged Paul not to go on to Jerusalem. 5But when our time was up, we left and continued on our way. All the disciples and their wives and children accompanied us out of the city, and there on the beach we knelt to pray. 6After saying good-by to each other, we went aboard the ship, and they returned home. 7We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. 8Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. 9He had four unmarried daughters who prophesied. 10After we had been there a number of days, a prophet named Agabus came down from Judea. 11Coming over to us, he took Paul's belt, tied his own hands and feet with it and said, "The Holy Spirit says, 'In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.' "12When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. 13Then Paul answered, "Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." 14When he would not be dissuaded, we gave up and said, "The Lord's will be done." 15After this, we got ready and went up to Jerusalem. 16 Some of the disciples from Caesarea accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one of the early disciples.
Coos is a small island of the Grecian archipelago, at a short distance from the southwest point of Asia Minor. It is now called Stanchio. It was celebrated for its fertility, for wine and silkworms, and for the manufacture of silk and cotton of a beautiful texture. Rhodes is a an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria, on returning from his third missionary journey. Patara is a city on the south-west coast of Lycia. Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days
1After we had torn ourselves away from them, we put out to sea and sailed straight to Cos. The next day we went to Rhodes and from there to Patara. 2We found a ship crossing over to Phoenicia, went on board and set sail. 3After sighting Cyprus and passing to the south of it, we sailed on to Syria. We landed at Tyre, where our ship was to unload its cargo. 4Finding the disciples there, we stayed with them seven days. Through the Spirit they urged Paul not to go on to Jerusalem. 5But when our time was up, we left and continued on our way. All the disciples and their wives and children accompanied us out of the city, and there on the beach we knelt to pray. 6After saying good-by to each other, we went aboard the ship, and they returned home. 7We continued our voyage from Tyre and landed at Ptolemais, where we greeted the brothers and stayed with them for a day. 8Leaving the next day, we reached Caesarea and stayed at the house of Philip the evangelist, one of the Seven. 9He had four unmarried daughters who prophesied. 10After we had been there a number of days, a prophet named Agabus came down from Judea. 11Coming over to us, he took Paul's belt, tied his own hands and feet with it and said, "The Holy Spirit says, 'In this way the Jews of Jerusalem will bind the owner of this belt and will hand him over to the Gentiles.' "12When we heard this, we and the people there pleaded with Paul not to go up to Jerusalem. 13Then Paul answered, "Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." 14When he would not be dissuaded, we gave up and said, "The Lord's will be done." 15After this, we got ready and went up to Jerusalem. 16 Some of the disciples from Caesarea accompanied us and brought us to the home of Mnason, where we were to stay. He was a man from Cyprus and one of the early disciples.
Coos is a small island of the Grecian archipelago, at a short distance from the southwest point of Asia Minor. It is now called Stanchio. It was celebrated for its fertility, for wine and silkworms, and for the manufacture of silk and cotton of a beautiful texture. Rhodes is a an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria, on returning from his third missionary journey. Patara is a city on the south-west coast of Lycia. Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days
Tuesday, May 31, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 5
Church History: Date: A.D. 53–57
Thus he taught these ministers to pray for those they preached to, that they might not labor in vain. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, that by praying together just at parting they may be enabled to pray the more feelingly one for another when they are separated, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch between us, and watch over us both, when we are absent one from the other, is a good parting prayer (Genesis 31:49), as also that our next meeting may be either nearer heaven or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had preached to them, prayed with them all, (John 17:1).
They parted with tears, abundance of tears, and most affectionate embraces, (Acts 20:37-38). They all wept sorely. We have reason to think the Paul himself began; though he was determined to go, and saw his call clear to other work, yet he was sorry in his heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (Acts 20:19, 31), no doubt shed many at parting, so watering what he had sown among them. But the notice is taken of their tears: They all wept sorely; there was not a dry eye among them, and it is probable the affectionate expressions Paul used in prayer set them a-weeping.
They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loath to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him and staid with them
Thus he taught these ministers to pray for those they preached to, that they might not labor in vain. It was a parting prayer, which might be likely to leave lasting impressions, as the farewell sermon did. It is good for friends, when they part, to part with prayer, that by praying together just at parting they may be enabled to pray the more feelingly one for another when they are separated, which is one part of our Christian duty, and an improvement of the communion of saints. The Lord watch between us, and watch over us both, when we are absent one from the other, is a good parting prayer (Genesis 31:49), as also that our next meeting may be either nearer heaven or in heaven. Paul here followed the example of Christ, who, when he took leave of his disciples, after he had preached to them, prayed with them all, (John 17:1).
They parted with tears, abundance of tears, and most affectionate embraces, (Acts 20:37-38). They all wept sorely. We have reason to think the Paul himself began; though he was determined to go, and saw his call clear to other work, yet he was sorry in his heart to leave them, and many a tear it cost him. He that was so often in tears while he was with them (Acts 20:19, 31), no doubt shed many at parting, so watering what he had sown among them. But the notice is taken of their tears: They all wept sorely; there was not a dry eye among them, and it is probable the affectionate expressions Paul used in prayer set them a-weeping.
They accompanied him unto the ship, partly to show their respect for him (they would bring him on his way as far as they could), and partly that they might have a little more of his company and conversation; if it must be the last interview, they will have as much of him as they can, and see the last of him. And we have reason to think that when they came to the water-side, and he was about to go on board, their tears and embraces were repeated; for loath to part bids oft farewell. But this was a comfort to both sides, and soon turned this tide of passion, that the presence of Christ both went with him and staid with them
Monday, May 30, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 4
Church History: Date: A.D. 53–57
They parted with prayer (Acts 20:36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continues his presence with them. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. It was a humble reverent prayer.
This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it often: I bow my knees, (Ephesians 3:14. 3). It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves.
They parted with prayer (Acts 20:36): And, when he had thus spoken, he kneeled down, and prayed with them all. And, no doubt, it was a prayer every way suited to the present mournful occasion. He committed them to God in this prayer, prayed that he would not leave them, but continues his presence with them. It was a joint prayer. He not only prayed for them, but prayed with them, prayed with them all; that they might put up the same petitions for themselves and one another that he put up to God for them all, and that they might learn what to ask of God for themselves when he was gone. Public prayers are so far from being intended to supersede our own secret prayers, and make them needless, that they are designed to quicken and encourage them, and to direct us in them. When we are alone we should pray over the prayers that our ministers have put up with us. It was a humble reverent prayer.
This was expressed by the posture they used: He kneeled down, and prayed with them, which is the most proper gesture in prayer, and significant both of adoration and of petition, especially petition for the forgiveness of sin. Paul used it often: I bow my knees, (Ephesians 3:14. 3). It was a prayer after sermon; and, we may suppose, he prayed over what he had preached. He had committed the care of the church at Ephesus to those elders, and now he prays that God would enable them faithfully to discharge this great trust reposed in them, and would give them those measures of wisdom and grace which it required; he prayed for the flock, and all that belonged to it, that the great Shepherd of the sheep would take care of them all, and keep them from being a prey to the grievous wolves.
Friday, May 27, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 3
Church History: Date: A.D. 53–57
It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God.8
Paul told them that he did not covet any of their riches or possessions. And from these circumstances they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in mind; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.1
The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, "You yourselves know that these hands," holding them out to them, "have ministered to my necessities, and to those who were with me" (Acts 20:34). Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them.8
After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have the parting prayer and tears, which were yet more affecting; we can scarcely read the account given of them, and meditate upon them with dry eyes.
It was a fearful responsibility which rested on the shoulders of these men, to watch as shepherds for the flock, and realize that only by fidelity like that of Paul, could they be free from the blood of them all. In leaving them to this work, he directs their thoughts to the only power sufficient to strengthen them to perform it, by commending them to God and to his Word, assuring them that the Word was able to build them up, and give them inheritance among the sanctified. This is another among many proofs which we have seen of the confidence of the apostles in the sufficiency and power of the word of God.8
Paul told them that he did not covet any of their riches or possessions. And from these circumstances they would be able to discover the grievous wolves, and the perverters; for these had nothing but their own interests in mind; whereas the genuine disciples of Christ neither coveted nor had worldly possessions. It was neither "sin nor discredit" for the apostle to work to maintain himself, when the circumstances of the Church were such that it could not support him. Still many eminent ministers of God are obliged to support themselves and their families, at least in part, in the same way, while indefatigably testifying the Gospel of the grace of God. Whatever it may be to the people, it is no cause of reproach to the minister, to be obliged thus to employ himself.1
The closing admonition has reference to relief of the needy, and to the discharge of their duty, even if it were necessary for them to struggle hard to make their own bread and meat, remembering that it is more blessed to give than to receive. In this, also, he could appeal to his own example, saying, "You yourselves know that these hands," holding them out to them, "have ministered to my necessities, and to those who were with me" (Acts 20:34). Thus he warns and admonishes these elders, in a speech of inimitable pathos, which is recorded by Luke that it might bear the same lesson to elders of Churches everywhere, teaching that no less than apostolic zeal and self-sacrifice are expected of them.8
After the parting sermon that Paul preached to the elders of Ephesus, which was very affecting, we have the parting prayer and tears, which were yet more affecting; we can scarcely read the account given of them, and meditate upon them with dry eyes.
Thursday, May 26, 2011
Paul’s Voyage And Farewell To the Elders At Ephesus; Acts 20:13 – 38 Part 2
Church History: Date: A.D. 53–57
Paul wanted to see the Elders of the church at Ephesus one more time, so he sent for them to come to Miltus. His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. The distance was about thirty miles. He might have gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk.8
The discourse which follows is one of the most tender, affectionate, and eloquent, which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object, the promotion of the glory of God, in the face of danger and of death.
He had been with them three years, and could make this solemn appeal to them, that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has labored, in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark, that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.
Paul wanted to see the Elders of the church at Ephesus one more time, so he sent for them to come to Miltus. His desire to see the brethren in Ephesus was gratified, in part, by a short delay of the vessel in the harbor of Miletus. The distance was about thirty miles. He might have gone up himself but for some uncertainty about the movements of the vessel, which was probably waiting for some expected ship to come into port before proceeding. If he had missed the vessel, it would have defeated his purpose of attending the feast; whereas, if the elders should get down too late, they would suffer only the inconvenience of the walk.8
The discourse which follows is one of the most tender, affectionate, and eloquent, which is anywhere to be found. It is strikingly descriptive of the apostle's manner of life while with them; evinces his deep concern for their welfare; is full of tender and kind admonition; expresses the firm purpose of his soul to live to the glory of God, and his expectation to be persecuted still; and is a most affectionate and solemn farewell. No man can read it without being convinced that it came from a heart full of love and kindness; and that it evinces a great and noble purpose to be entirely employed in one great aim and object, the promotion of the glory of God, in the face of danger and of death.
He had been with them three years, and could make this solemn appeal to them, that he had led a faithful and devoted life. How happy is it when a minister can thus appeal to those with whom he has labored, in proof of his own sincerity and fidelity! How comforting to himself, and how full of demonstration to a surrounding world, of the truth and power of the gospel which is preached! We may further remark, that this appeal furnishes strong proof of the purity and holiness of Paul's life. The elders at Ephesus must have had abundant opportunity to know him. They had seen him, and heard him publicly, and in their private dwellings. A man does not make such an appeal unless he has a consciousness of integrity, nor unless there is conclusive proof of his integrity. It is strong evidence of the holiness of the character of the apostles, and proof that they were not impostors, that they could thus appeal with the utmost assurance to those who had every opportunity of knowing them.