กิจการ 23:16 วิจารณ์

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.

Then Paul called one of the centurions unto him,.... For under this chief captain there must have been ten of them, if the company of which he was captain consisted of a thousand men, as his title chief captain or chiliarch imports; for a centurion was over an hundred men, as his title signifies; perhaps this might be the same, as in Act 22:25 and said, bring this young man to the chief captain: which was a very prudential step, not to let the centurion into the secret, but to desire him to introduce the young man to the chief captain; for had he trusted the centurion with it, he might not have acquainted his officer with it, but have informed the liers in wait of it: now though the apostle was assured by Christ that he should not die at Jerusalem, but should bear witness of him at Rome, and though he did not distrust the truth of Christ's words, but most firmly believed them; yet he thought it his duty to make use of the means, which providence had put in his way, for his preservation and safety; the Ethiopic version reads, "bring this young man by night to the chief captain"; that so he might not be seen, and observed to have carried any intelligence to him: for he hath a certain thing to tell him; which was of some moment and importance, and proper for him to know.

Again human forethought is saved. See, Paul allowed nobody to learn of this, not even the centurion, so that the matter might not be divulged. Instead, the centurion took him and brought him to the tribune. The tribune rightly ordered that he be hidden, so that the matter would remain secret. Then he told the centurions what had to be done.

"And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul." This was of God's providence, their not perceiving that it would be heard. What then did Paul? he was not alarmed, but perceived that this was God's doing: and casting all upon Him, so he acquits himself from further concern about it.

"Paul's sister's son heard of it." This was of God's providence, their not perceiving that it would be heard. What then did Paul? he was not alarmed, but perceived that this was God's doing: and casting all upon Him, so he acquits himself from further concern about it: "having called one of the centurions," etc. He told of the plot, he was believed; he is saved.

By God's arrangement, the Jews did not notice how "the son of Paul's sister" could hear them. Again Paul is saved through human foresight, since he leaves everyone, even the centurion, in ignorance, so that the matter would not be discovered. One should not condemn Paul for fearing danger — this testifies only to the weakness of his nature (since he was a man) and should serve to the praise of his will, since even while fearing blows and death, he did nothing unworthy of himself because of that fear.

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.

Paul's sister's son - This is all we know of Paul's family. And we know not how this young man got to Jerusalem; the family, no doubt, still resided at Tarsus.

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.

Paul's sister's son--(See on Act 9:30). If he was at this time residing at Jerusalem for his education, like Paul himself, he may have got at the schools those hints of the conspiracy on which he so promptly acted.