Paul Brought Before Felix; Acts 24:1 – 27 Part 4

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."

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:

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.

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.

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!

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.

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.

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!

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

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.

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

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 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.

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.

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

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.

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.

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?

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.

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.