Acts 23:9 Komentář

The close of the foregoing chapter left Paul in the high priest's court, into which the chief captain (whether to his advantage or no I know not) had removed his cause from the mob; and, if his enemies act there against him with less noise, yet it is with more subtlety. Now here we have, I. Paul's protestation of his own integrity, and of a civil respect to the high priest, however he had upon a sudden spoken warmly to him, and justly (Act 23:1-5). II. Paul's prudent contrivance to get himself clear of them, by setting the Pharisees and Sadducees at variance one with another (Act 23:6-9). III. The governor's seasonable interposal to rescue him out of their hands likewise (Act 23:10). IV. Christ's more comfortable appearing to him, to animate him against those difficulties that lay before him, and to tell him what he must expect (Act 23:11). V. A bloody conspiracy of some desperate Jews to kill Paul, and their drawing in the chief priests and the elders to be aiders and abettors with them in it (Act 23:12-15). VI. The discovery of this conspiracy to Paul, and by him to the chief captain, who perceived so much of their inveterate malice against Paul that he had reason enough to believe the truth of it (Act 23:16-22). VII. The chief captain's care of Paul's safety, by which he prevented the execution of the design; he sent him away immediately under a strong guard from Jerusalem to Caesarea, which was now the residence of Felix, the Roman governor, and there he safely arrived (Act 23:23-35).

And Paul earnestly beholding the council,.... Fastening his eyes upon them, looking wistly and intently at them, and thereby discovering a modest cheerfulness, and a becoming boldness, confidence, and intrepidity, as being not conscious of any guilt, and well assured of the goodness of his cause: said, men and brethren; see Act 22:1. I have lived in all good conscience before God until this day; not only from the time of his conversion, but throughout the whole of his life; for though, strictly speaking, there is no good conscience but what is awakened by the Spirit of God, and is unprincipled by his grace, and is purged from sin by the blood of Christ; in which sense he could only have a good conscience, since he believed in Christ; yet whereas in his state of unregeneracy, and even while he was a blasphemer, and persecutor, he did not act contrary to the dictates of his conscience, but according to them, in which his view was to the glory of God, and the honour of his law; he therefore says he lived before God, or unto God, in all good conscience, though an erroneous and mistaken one; he thought he ought to do what he did; and what he did, he did with a zeal for God though it was not according to knowledge: besides, the apostle has here respect to his outward moral conversation, which, before and after conversion, was very strict, and even blameless, at least unblemished before men; nobody could charge him with any notorious crime, though he did not live without sin in the sight of the omniscient God.

And there arose a great cry,.... Or noise, a loud clamour; they began to be very noisy, and to talk loud, and in high spirits, one against another: and the Scribes that were of the Pharisees' part arose; there were Scribes in the sanhedrim, and these were some of them on the side of the Sadducees, and some on the side of the Pharisees; though, generally speaking, they agreed with the latter, and are often in Scripture mentioned with them, and for them: however, that part in this sanhedrim that were on their side rose up from their seats, and strove; that is, contended, disputed, and litigated the point with the Sadducees: saying, we find no evil in this man; why he should be hated, persecuted, and punished: but if a spirit or an angel hath spoken to him; that is, if the Holy Spirit, as the Ethiopic version reads, has inspired him, or God by an angel has revealed anything to him, who has to say anything against it? This they said in agreement with their own principles, and more for the sake of establishing them, and in opposition to the Sadducees, than in favour of Paul: let us not fight against God; as in Act 5:39. These words are not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions.

“What if a spirit or an angel has spoken to him?” These words are obscure or something is missing for the completion of the sentence, which would be, “If a spirit or an angel has told to him what to say in order to avoid dangers, he is being deceptive.” Otherwise, what the Pharisees say must be understood in the sense, “Look! He’s clearly talking about the resurrection, since he’s been taught either this teaching on the resurrection by the Holy Spirit or an angel.”

"And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit has spoken to him, or an angel?" Why did they not plead for him before this? Do you observe, how, when the passions give way, the truth is discovered? Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him.

"And the scribes," etc. Look; the tribune also hears that the Pharisees have acquitted him of the charges, and have given sentence in his favor, and with greater confidence carries him off by force.

"If a spirit spoke to him." The statement can be understood in two ways. For something is lacking to complete the sense so that it may be read therefore: If a spirit or an angel spoke to him, it is unclear, he says; or as the phrase must be taken from the Pharisees: If a spirit spoke to him or an angel, instead of "Behold, I speak about the resurrection," it is evident that the word about the resurrection was taught either by the Holy Spirit or by an angel. [AMMONIUS]

Something is lacking here for the completeness of the thought. The Spirit, it is said, or an Angel suggested to him the content of his speech — it is unknown. Or this is said from the perspective of the Pharisees, and in that case the words "if a spirit or an Angel spoke to him" should be understood thus: "Behold, he speaks of the resurrection; evidently, either the Spirit or an Angel imparted to him the teaching about the resurrection."

Paul defending himself before the high priest, he commands him to be smitten on the mouth, Act 23:1, Act 23:2. Paul sharply reproves him, and, being reproved for this by one of the attendants, accounts for his conduct, Act 23:3-5. Seeing that the assembly was composed of Pharisees and Sadducees, and that he could expect no justice from his judges, he asserts that it was for his belief in the resurrection that he was called in question, on which the Pharisees declare in his favor, Act 23:6-9. A great dissension arises, and the chief captain, fearing lest Paul should be pulled to pieces, brings him into the castle, Act 23:10. He is comforted by a dream, Act 23:11. More than forty persons conspire his death, Act 23:12-15. Paul's sister's son, hearing of it, informs the captain of the guard, Act 23:16-22. He sends Paul by night, under a strong escort of horse and foot, to Caesarea, to Felix, and with him a letter, stating the circumstances of the case, Act 23:23-33. They arrive at Caesarea, and Felix promises him a hearing when his accusers shall come down, Act 23:34, Act 23:35.

The scribes - arose, and strove - Διεμαχοντο, They contended forcibly - they came to an open rupture with the Sadducees; and, in order to support their own party against them, they even admitted as truth, St. Paul's account of his miraculous conversion, and therefore they said, if a spirit or an angel hath spoken to him, etc. He had previously mentioned that Jesus Christ had appeared to him, when on his way to Damascus; and, though they might not be ready to admit the doctrine of Christ's resurrection, yet they could, consistently with their own principles, allow that the soul of Christ might appear to him; and they immediately caught at this, as furnishing a strong proof against the doctrine of the Sadducees, who neither believed in angel nor spirit, while the Pharisees confessed both. Let us not fight against God - These words are wanting in ABCE, several others, with the Coptic, Ethiopic, Armenian, later Syriac, Vulgate, and some of the fathers.

PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10) Paul, earnestly beholding the council--with a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils. I have lived in all good conscience before God until this day--The word has an indirect reference to the "polity" or "commonwealth of Israel," of which he would signify that he had been, and was to that hour, an honest and God-fearing member.