2 - 5 As Paul was granted the liberty to speak to the mob below as he stood on the stairs, he gave his defense or apologia to them in the Hebrew tongue. In his native tongue Paul underlined his Jewishness and brought a hush over the crowd. The apostle was at least bilingual; for he spoke to the Roman officials in Greek, and the crowd in Hebrew or Aramaic. They would have understood Paul's Koine Greek, but they preferred the Aramaic, the vernacular of Israel. Whereupon the crowd quieted down and listened to what he had to say. To establish rapport with the crowd, Paul gave the crowd a brief biographical sketch of his life from its beginning. If any one other than the Roman soldiers mistook him for someone else, he desired to set the record straight.
Paul stated that he is a Jew from the great city of Tarsus in Cilicia. He was reared (anatethrommenos), nourished or brought up in Jerusalem; his Jewish training was at the feet of Gamaliel, one of the seven Rabbis to whom the Jews gave the highest title, and was taught according to the perfect manner (akribeian) or exactly in the law of our fathers. "'Born, reared and educated' was a fixed biographical formula common in Greek writings...(Paul's) family must have moved to Jerusalem when he was quite young. This ties in with the later reference to his nephew's being in Jerusalem (23:16)" (Polhill, p. 458). Longenecker says, "The triad of 'birth' (gegennemenos from gennao), 'upbringing' (anatethrammenos from anetropho) and 'training' (pepaideumenos from paideuo) was a conventional way in antiquity of describing a man's youth" (p.525).
Furthermore, he was a zealot for Jehovah God as his hearers were. He also states that he persecuted (edioza), hounded or pursued the "Way," which referred to the followers of Jesus (Christians). In fact he was zealous enough that he pursued these followers, punishing them, binding and delivering to prisons both men and women. In Acts 9:22, here in 22:4 and later in 26:9 - 11 Paul referred to Christianity as 'the Way,' a designation that will recur throughout his defense speeches. It not only serves to link Christianity closely with Judaism but also with Christ. It was 'the Way' Christ established; to persecute 'the Way' was to persecute Christ Himself (9:5; 22:8) (Polhill, p. 458). The previous high priest, who was no doubt still alive, was a witness to his great zeal as an orthodox Jew; the members of the Sanhedrin Court some twenty years ago were well aware of his zeal. On a momentous occasion he was on his way to Damascus to surround the followers of the "Way," and he had authority from the officials to bind them in chains and bring them back to Jerusalem to be punished.
6 And it came to pass that, as I made my journey and was come near unto Damascus about noon, suddenly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me? 8 And I answsered, Who art thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou persecutest. 9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spoke to me. 10 And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus, and there it shall be told thee of all things which are appointed of thee to do.
6 - 10 On this journey to Damascus at noon as he was approaching that city, he was arrested; Jehovah God had other ideas for Saul of Tarsus. A great light shone from heaven, Acts 26:13 also says at midday, when the hot Arabian sun was the brightest, he fell to the ground. A voice from within that great light said to him, "Saul, Saul, why do you persecute me?" "Those with Paul did not understand what they heard (9:7) just as they beheld the light (22:9), but did not see Jesus (9:7)" (Robertson, III, p. 390). For those followers of Jesus who are persecuted, Jesus recognized them as persecuting Him. Whereupon Paul answered, "Who are you, Lord?" And the voice spoke saying, "I am Jesus of Nazareth (Ego eimi Iesous ho Nazoraios), or Jesus the Nazarene, whom you persecute." The men traveling with him saw the light and were scared, but they did not understand the voice as Paul did. Furthermore, Paul said to his heavenly voice, "What shall I do, Lord?" And the Lord said, "Arise, go into Damascus, and you will be told of all things which have been appointed you to do." Although Paul did not say so in so many words, but here on the road to Damascus he was converted to Christ and to Christianity. The account of Paul's conversion was first given in Acts 9:1 - 19 and is given again as he witnesses to Agrippa in Acts 26:9 - 18.
11 And when I could not see for the glory of that light, being led by the hand of those that were with me, I came to Damascus. 12 And one Ananias, a devout man according to the law, having a good report of all the Jews who dwelt there, 13 came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. 14 And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. 15 For thou shalt be his witness unto all men of what thou hast seen and heard. 16 And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
11 - 16 Paul relates the fact that he was blind, or was not seeing "for the glory of that light," and he required someone to lead him by the hand into the city of Damascus. The glory of the Great "I Am" was too much for Paul; he was blinded by God's glory. He was told to find the devout man and a follower of the law by the name of Ananias. When he had found him, Ananias spoke to him, "Brother Saul, receive your sight." God granted Ananias' command, and as it were scales fell from his eyes (9:18). Ananias, furthermore, told Paul that Jehovah God, the God of his fathers, had chosen (proecheirisato) or appointed him, and it was God's will that he should proclaim His message and witness to all men. What Paul had seen and heard, he was to proclaim to others. Now Paul was told to submit to baptism (baptisai - middle voice, imperative) or get yourself baptized, and wash away (apolousai - middle voice, imperative) or rid yourself of your sins and call on the name of the Lord. Immersion here pictures the washing away of sins by the blood of Christ. Paul understood he was saved before he submitted to immersion in water, for he wrote in Romans 10:13, "For whosoever shall call upon the name of the Lord shall be saved." He further states in I Corinthians 6:11, "And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."
Yeager says, "God had ordained that three things should happen in the experience of Saul of Tarsus who became Paul the Apostle: (1) that he should know God's will; (2) that he should come to understand Who and what the Just Man is...and (3) Paul was to hear the voice of the Just Man" (X, p. 528). That Just One (dikaion) or Righteous One was the Lord Jesus Christ Whom he had been persecuting; He was the One Who would give orders from here on. On six occasions in the New Testament the words "Just One" are found; from the lips of Pilate's wife and afterwards of Pilate himself (Matthew 27: 19, 24), from the lips of the Roman centurion (Luke 23:47), of Peter (Acts 3:14), of Stephen (Acts 7:52), and of Ananias in the special quotation of Paul here (verse 14). Paul would be a witness for Jesus the remainder of his life. He would be a witness to everyone with whom he came in contact. Paul would wrote to the Romans (1:16), "For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew, first, and also to the Greek."
Paul's conversion is related the second time; he gives his conversion experience in the first person here. In Chapter 9 the story is told in the third person by Luke, and in 26:12 - 18 Paul gives his conversion experience to Agrippa. "The words of Ananias in verses 14 - 16 are reported more fully than in Chapter 9...Paul received his apostolic commission. He had seen the risen Christ (I Corinthians 9:1; 15:8)...Jesus of Nazareth, crucified by men, exalted by God...Israel's Messiah, (the) glorified Son of God, and the Savior of mankind" (Bruce, pp. 441, 442). Some have mistakenly sought support for baptismal regeneration (the false teaching that baptism is required for salvation) from verse 16. Although baptism is an act of obedience required of all Christians, it does not save. Paul understood that clearly. For he wrote to the Romans (10:8 - 10), "(This is) the word of faith, which we preach: that is thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
Bowles says, "Conversion is like, entirely and wholly refitting an old ship, and employing it in the service of a new and better master. By nature, a man is full of vanity, sailing under colors of the world. Now, when Christ meets a man, and apprehends him in conversion, He takes him off all the ends he had in himself, takes possession and all the lading of the ship contains which He dislikes, He throws overboard, and fills it with a better cargo" (B. I. XXXIX, p. 223).
17 And it came to pass that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance, 18 And saw him saying unto me, Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning me. 19 And I said, Lord, they know that I imprisoned and beat in every synagogue those that believed in thee; 20 and when the blood of thy martyr, Stephen, was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. 21 And he said unto me, Depart; for I will send thee far from here unto the Gentiles.
17 - 21 Now Paul relates his first trip to Jerusalem after he was converted to Christianity. As he prayed in the Temple, a trance (ekstasei) or ecstasy came over Paul; see also 10:10. He was overcome by an unusual emotional thrill that blends fear and wonder. He saw (idein) God speaking to him telling him to leave Jerusalem immediately, "he was to start immediately and run after he gets started," because the people would not hear his message (Acts 9:26 - 30). The words, "make haste," accords with Galatians 1:18. This may be the only time Paul talked back to Jesus, Isaiah had done so in Isaiah 6:5, for Paul stated that the Jews knew how he had imprisoned (phulakizon) or incarcerated and beaten the followers of the Way in synagogue after synagogue or up and down in the synagogues. He had heard Stephen's message (Acts 7) and stood by as he was being stoned, and he even consented to (suneudokon) or took pleasure in Stephen's death. "Paul tried to remonstrate, pointing out that his former anti-Christian activity in that very city was fresh in people's minds, and that many would remember the responsible part he had played in the stoning of Stephen" (Bruce, p. 443). But the Lord told Paul now to depart (poreuou) or leave Jerusalem and witness to the heathen (ethne) or Gentile nation. "Paul had up until now avoided the word Gentile, but at last it had to come, 'the fatal word' (Robertson, III, p. 393).
Claudius Lysias, unable to understand the Aramaic, but observing the angry sea of the mob, concluded that the next move was to extort from Paul a confession of what he had done and what he said in his speech to bring on another demonstration of the bitter hatred of the people against him. He had given his prisoner a fair chance, and it had failed. He conducted Paul into the place where the cruel flagellate was used and had him bound with thongs in preparation for scourging (Shepard, p. 465).
22 - 24 The crowd of Jews listened to Paul until he came to the word heathen (ethus) or Gentile; "'this word' was like a spark in a powder magazine or a torch to an oil tank. The explosion of pent-up indignation broke out instantly worse than at the first (21:30)" (Robertson, III, p. 393). Paul probably postponed using the word until now, knowing the Jews disdain for the heathen. Whereupon they raised their voices to a shout (kraugazonton) or cried out "(this word kraugazonton was first used of the inarticulate sounds of animals, e. g. to bay or croak). So with men it suggests screaming or shouting, often in an unreasonable way" (Carter and Earle, p. 337). Paul was not fit (katheken) or proper to live, they cried out. They began removing (rhiptounton) or casting off their outer garments as a preparation for stoning Paul; they also began throwing (ballonton) or flinging dust into the air. These participles give a lively picture of the uncontrolled excitement of the mob in their spasm of wild rage, they became incensed or insane.
Not knowing what Paul said, for he understood Greek or Latin only, the captain suspected that Paul was not telling the whole story. The chief captain commanded that Paul be brought into the barracks and further bade the soldiers to scourge him for a confession (anetazesthai) or examine him, that he might know the reason for the Jews' disdain. Torture is common police practice except in civilized societies (Yeager, X, p. 539). The scourges or whips were kind of a "third degree." "The scourge (Latin, flagellum) was a fearful instrument of torture, consisting of leather thongs, weighted with rough pieces of metal or bone, and attached to a stout wooden handle. If a man did not actually die under the scourge (which frequently happened); he would certainly be crippled for life. Paul had been beaten with rods on three occasions (presumably at the hands of Roman lictors), and five times he had been sentenced to the disciplinary lash inflicted by Jewish authority...Fortunately, it was a penalty from which Roman citizens were legally exempt" (Bruce, p. 445).
25 And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? 26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest; for this man is a Roman. 27 Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea. 28 And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. 29 Then immediately they departed from him who should have examined him; and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him.
25 - 29 They bound Paul with thongs, forcing his body forward, or possibly in a spread-eagle position proeteinan, meaning "to stretch" or "pull tight," that he might be scourged (mastizein) or whipped repeatedly. The stripes were inflicted on the naked back of the victim. Paul questioned them, however, it is unlawful to scourge a Roman and one uncondemned, isn't it? So when the centurion heard Paul insinuate that he was a Roman, he was afraid and went to tell the chief captain. He asked Paul if he was a Roman, and Paul answered in the affirmative. "The tribune shuddered as he realized how near he had come to perpetrating a serious illegality; in fact, he had already begun to perpetrate it by giving the order for Paul to be scourged, but at least scourging itself had been arrested" (Bruce, p. 447).
Cicero is quoted as having said, "To bind a Roman citizen is a crime, to flog him is an abomination, to slay him is almost an act of murder: to crucify him is--what? There is no fitting word that can possibly describe so horrible a deed" (Kistemaker, p. 798). "By now (Claudius) Lysias must have been thoroughly perplexed about Paul. At first he mistook him for an Egyptian revolutionary. Then he learned that he was a Jew and a citizen who spoke polished Greek. Now he learned that Paul was a Roman citizen. The surprises were not over. Soon he learned that Paul was no Johnny-come-lately to citizenship status like himself but one who was born a citizen (verse 28)" (Polhill, p. 465).
The chief captain bragged that he had bought his Roman citizenship with a great sum of money which was legal; a great many Jews in Asia Minor were Roman citizens at this time who had purchased that rank. Paul, however, told him that he was free born; that is, he had inherited his rights as a Roman citizen. He was a Roman citizen by birth; doubtless his father or grandfather had attained citizenship by some noble deed or distinguished service. The chief captain could lose his citizenship by transgressing the Roman code in his dealings with Paul. Immediately the captain and the centurion for fear ceased to examine Paul when he learned that Paul was a Roman citizen. They could have lost their citizenship for simply binding (dedekos) or tying up Paul. Yeager says, "Suddenly that company of Roman soldiers, the centurion and the colonel, was showing great respect for the prisoner who was a Roman citizen who knew his rights and insisted upon them. It was Paul's insistence upon his rights as a Roman citizen (Acts 25:11,12) that resulted in his trip to, imprisonment and execution in Rome" (X, p. 543).
Why did Paul endure such torture and tribulation? MacArthur states that "Paul's conduct throughout his ordeal provides an example for all believers of how to give a positive testimony in negative circumstances. Several principles can be noted. First, Paul accepted the situation as God ordained it. Facing persecution never caused him to be unfaithful to God's plan. Second, Paul used his circumstances as an opportunity. The crowd had not gathered to hear him preach but to beat and kill him. Paul, however, used that occasion to proclaim to them how God's saving power had transformed his life. Third, Paul was conciliatory toward his persecutors. He did not threaten the hostile crowd or seek revenge. Instead, he courteously addressed them as 'brethren and fathers' (22:1) and even assigned to their vicious beating of him the noble motive of zeal for God. Fourth, Paul exalted the Lord. His defense to the crowd focused not on his impressive credentials and achievements but on what God had accomplished in his life. Finally, and most important, Paul maintained the proper attitude--one of selfless love. It was his love for other believers that brought him to Jerusalem..." (p. 273).
30 The soldiers loosed Paul from his chains, and brought him before the Sanhedrin Court, a council of seventy elders and an aristocratic body, presided over by the hereditary high priest. It was an autonomous body which dealt with all questions relating to the Jewish law. Could the Sanhedrin be able to throw new light on Paul's situation? Thus Paul's fate is taken out of the hands of the Roman government. The court will present their charges or on what grounds Paul is accused by the Jews. What accusation (kategoreitai) do they have against him? In Israel the Jewish Sanhedrin and the Roman court existed side by side; therefore, Claudius Lysias could call the Jewish court in matters of Jewish law. When the Roman officials thought that the interest of Rome was at stake, such as is the case with Paul because a riot was about to occur, he could call the Sanhedrin to convene. Gentiles were not permitted to enter any of the rooms in the temple complex. According to Josephus, the assembly hall of the Sanhedrin was situated to the west of the temple proper. Here the commander brought Paul and had him face the members of the Sanhedrin (Kistemaker, pp. 802, 803).
1 And Paul, earnestly beholding the council, said, Men, and brethren, I have lived in all good conscience before God until this day. 2 And the high priest, Ananias, commanded them that stood by him to smite him on the mouth. 3 Then said Paul unto him, God shall smite thee, thou whited wall; for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? 4 And they that stood by said, Revilest thou God's high priest? 5 Then said Paul, I knew not, brethren, that he was the high priest; for it is written, Thou shalt not speak evil of the ruler of thy people.
1 - 5 "Paul was now in the presence of that council, before which when he was himself a member of it, Stephen had been judged" (Conybeare and Howson, p. 590). Paul now 'eye-balled' (atenisas) or gazed steadily at his inquisitors. Could not he recognize many who had been his fellow-pupils in the school of Gamaliel, and his associates in the persecution of the Christians? As he stood before them and was given liberty to speak, he addressed the council, "Men and brethren..." He further stated that he had lived in all good conscience (suneidesei) or intellectual awareness before God to this day; Paul lived the life of a Pharisee and acted like a Pharisee should act even to the persecuting of Christians. A Pharisee could become a Christian and remain a Pharisee--in the early decades of Christianity, at least; but a Sadducee could not become a Christian without abandoning the distinctive theological position of his party (Bruce, p. 453). This may have been a bold claim but not without parallel on Paul's part in other situations (20:18 - 21, 26, 27; 24:16, Romans 15:19, 23; Philippians 3:6; II Timothy 4:7).
Paul did not fear the judges, for he hoped that soon he would be rid of them and on his way to Rome. Whereupon the high priest, Ananias the son of Nedebaeus who was high priest from A. D. 47 - 59, commanded Paul to be smitten (tuptein) or beaten on the mouth. This mode enjoining silence is practiced in the East at the present day (Hackett, p. 263). "To Ananias, Paul was a perverter of the Jewish religion who ought to be humiliated and condemned. His intense dislike for Paul became evident some days later when he personally traveled sixty-five miles from Jerusalem to Caesarea to bring charges against Paul before Governor Felix (24:1) (Kistemaker, p. 809). Paul's riposte was, "God will smite (same word as above) you, you whited (or whitewashed) wall; do you sit in judgment of me after the law, and command me to be smitten contrary to the law?" Paul saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest; it would be impossible to get a fair hearing. Could Paul have recalled Ezekiel 13:10 - 12 where the prophet referred to the practice of whitewashing or plastering over a wall to conceal its decay and readiness to fall down with the first rainstorm? Ananias was like a tottering wall which had an external coat of whitewash but an internal structure that lacked mortar to hold the stones together. Or he could have meant that Ananias was like a tomb whose whitewashed exterior hid the bones of the dead (Matthew 23:27). "Paul saw Ananias's action in having him struck as in itself a demonstration of the high priest's hypocrisy. There he sat in his role as judge, and yet he was himself in need of judgment because his striking Paul was clearly against the law. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews (Robertson, III, p. 398). No verdict had been reached, no deliberations even begun, and yet the action of the high priest had already pronounced judgment. This was scarcely Israelite justice (Leviticus 19:15)" (Polhill, p. 468).
Ananais was one of the most disgraceful profaners of the sacred office. Josephus tells how he seized for himself the tithes that ought to have gone to the common priests; his rapacity and greed became a by-word (Bruce, p. 449). He was bold, insolent, and a violent-tempered member of the Sadducean party; he was polluted with injustice, selfishness and of a corrupt disposition and guilty of avarice. He was deposed a year later and in less than ten years later he was assassinated by the Sicarii (Jewish Zealots or freedom fighters). He had smitten Paul for no reason; in fact, Paul was smitten contrary to the law (paranomon). Ananias was off "center," he was "beside" the law; he was a hypocrite. He was in contempt of court. Paul's reply put him "in contempt of court;" he was "riled up," and well he should have been. Did Paul speak with a mild tone of irony: "Ananais didn't act like a high priest should; how could I recognize him as such when he was so totally out of character?" After this a soldier of the chief captain stated that Paul had reviled (loidoreis), abused or insulted God's high priest. Paul was unaware that Ananias was the high priest. Several ideas are presented as to Paul's reason for saying what he did. The most plausible one was that Paul did not know Ananias had been elevated to high priest because he had not been to Jerusalem recently, or possibly the high priest was not dressed in his priestly garments. It may be that Paul's eyesight contributed to the fact that he did not recognize Ananias from a distance. Whereupon, Paul apologized to the court as he quoted from the Scriptures (Exodus 22:28) which reads, "Thou shalt not revile God, nor curse the ruler of thy people." Paul must respect God's representative in accordance with the Torah; he was a law-abiding Jew in every respect. 6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am called in question. 7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees; and the multitude was divided. 8 For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
6 - 8 After the crowd had quieted down, Paul said, "I am a Pharisee and the son of a Pharisee;" he had been a Pharisee during the days of his youth while a student of Gamaliel. Paul with great tact, seeks to bring the two parties of the council into collision with each other. Paul had looked out over the Sanhedrin and was aware that some of them were Pharisees and some were Sadducees, so he developed a plan. If he could get them at odds with one another, he could win his agreement; keep in mind Paul was a shrewd lawyer. He used a clever ruse to divide the assembly and to divert attention from himself. He now spoke of the resurrection, a doctrine upon which there was disagreement between the Pharisees and the Sadducees. The Pharisees believed in angels, spirits and a resurrection of the body; the Sadducees did not; thus, the Pharisees were supernaturalists while the Sadducees were naturalists. So it was the old strategy of "divide and conquer," and he moved to the attack; Paul made it impossible for the Pharisees to vote against him. Yeager says, "This divided not only the court itself but the crowd of people who had gathered to watch the trial. A Pharisee with a long-standing family tradition in the party, Paul said that the issue to be decided in this case was the fact of the resurrection of the dead. He claimed to have positive evidence that Jesus Christ had risen from the dead, a fact that established the position of the Pharisees, (X, p. 551). So a dissension (stasis) or uproar arose between the conflicting parties and the multitude was divided; thus, they fell into Paul's trap.
9 And there arose a great cry. And the scribes who were of the Pharisees' party arose, and contended sharply, saying, We find no evil in this man; but if a spirit or an angel hath spoken to him, let us not fight against God. 10 And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces by them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the barracks. 11 And the night following the Lord stood by him, and said, Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.
9 - 11 Shouting increased or a clamor arose. The Pharisees are now on Paul's side, saying, "if a spirit or an angel had spoken to Paul, we had better not fight (diemachovto) or strive against God." One of the scribes who was a Pharisee said, "We find no evil in this man; but if a spirit or an angel hath spoken to him---. This is a rhetorical figure called an aposiopesis, the leaving of a thought incomplete or a sudden breaking off; see others in Exodus 32:32; Luke 13:9 and John 6:62. The sentence was left incomplete or either unheard in the uproar. After a riot or a dissension was brewing, the chief captain was afraid that Paul would be torn limb for limb (diaspasthe) or torn in pieces, so the troops brought him back up to the barracks for protection. Paul's strategy worked, but he must have contemplated what would happen to him. When the agitation of his mind subsided, and he was no longer strung up by the presence of his persecutors or supported by sympathizing brethren, the Lord God appeared to him (Conybeare and Howson, p. 592). He had long looked forward to a visit to Rome, would he spend the rest of his life in Jerusalem? Would he be stoned on the morrow as he remembers the stoning of Stephen? That night Paul received assurance from the risen Lord, to be happy, (charsei), "to be cheerful" or "take courage." for as he had given a complete witness in Jerusalem, so he would go to Rome and bear witness there. "In Jerusalem Paul had the privilege of witnessing more completely - more often, in more places and to larger audience. In Rome, though he would witness it would be only that witness which he could give from a cell in a Roman prison. Thus our Lord assured Paul that he would not at this time, at least, be killed in Jerusalem" (Yeager, X, p. 556). Paul never needed Jesus more than now.
12 - 14 When daylight came, the Jews banded themselves together under a curse, (anethematisan from anathemati), or an oath neither would they eat or drink until Paul was slain. By now "the Roman captain understood that Paul was a Roman citizen and that he should be protected from the mob. The Lord also had just told Paul that he would be safe in Jerusalem, since He had other work for him to do in Rome" (Yeager, X, p. 557). About forty zealous Jews joined in a conspiracy (sunomosian) or swore together to assassinate Paul one way or another. Whereupon they came to the chief priests and elders making them cognizant to their plan. No doubt before the forty reached the chief priests and elders their number grew as the people became acquainted with the plot.
15 Now, therefore, ye with the council, signify to the chief captain that he bring him down unto you tomorrow, as though ye would inquire something more perfectly concerning him; and we, before he comes near, are ready to kill him. 16 And when Paul's sister's son heard of their lying in wait, he went and entered into the barracks, and told Paul.
15, 16 Stott says, "...even the most careful and cunning of human plans cannot succeed if God opposes them. No weapon forged against Him will prevail" (p. 355). He cited Isaiah 54:17 which reads, "No weapon that is formed against thee shall prosper, and every tongue that shall rise against thee in judgment thou shalt condemn..." The zealots clandestine plan was to have the chief captain to bring Paul down to them again on the morrow as though they wanted to question him further, and they would prepare to kill him. In the providence of Jehovah God, however, Paul's nephew heard of the plan of the forty zealous Jews lying in wait (enedran) or ambush against Paul. He went to the barracks to tell someone in charge. Did the forty men think they could approach Paul who was heavily guarded? That many of the conspirators would no doubt be killed in the fracas speaks of their fanaticism.
17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain; for he hath a certain thing to tell him. 18 So he took him, and brought him to the chief captain, and said, Paul, the prisoner, called me unto him, and asked me to bring this young man unto thee, who hath something to say unto thee.
17, 18 Paul then made known to the centurion that his nephew had a message for Claudius Lysias, the chief captain. The centurion took Paul's nephew by the hand and led the young man (neaniskon) or lad, probably not even a teen-ager, to the chief captain with the message of conspiracy. Incidently Paul's nephew may have been jeopardizing his own life to help his uncle Paul; it took a great deal of courage to do what he did. Had he not been received cordially, he might have had to pay with his life for intruding into the Roman army barracks.
19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me? 20 And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul tomorrow into the council, as though they would inquire somewhat of him more perfectly. 21 But do not thou yield unto them; for there lie in wait for him of them more than forty men, who have bound themselves with an oath, that they will neither eat nor drink till they have killed him; and now are they ready, looking for a promise from thee. 22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shown these things to me.
19 - 22 The chief captain inquired of the lad what was his message; he told him that he had heard the Jews were planning another encounter with Paul in order to kill him. Forty men had bound themselves with such an oath. "With childish candor and openness the boy reports what he has heard about the scheming of the rebellious Jews. He begins with a description of the plot and then switches to direct speech in which he pleads with the commander not to listen to the Jews. Next, he reverts to recounting that which has already happened, and last, he states that the officer will have to take action. He completes his report by stating that the Jews momentarily will be at the commander's door and will be waiting for his favorable reply" (Kistemaker, p. 821, 822). The lad's uncle was in eminent danger. The chief captain accepts the boy's report at face value and permitted the lad to leave the barracks. He warned him, however, not to tell (eklalesai) or divulge to anyone of the information or their meeting. No one was to know the tribune was aware of the plot.
23, 24 Paul will be safely transferred to Caesarea and to see governor Felix; four hundred foot soldiers (two hundred with spears or lances and two hundred others) plus seventy soldiers on horses (hippeis) or cavalry men will keep the Jews from killing Paul. The soldiers consisted of heavy infantry, cavalry and light-armed troops. Beasts of burden, probably burros or donkeys, were provided for Paul and his party (Luke and Aristarchus may have been in the company with Paul) to bring him safely (diasososi) or delivered completely to Felix, the governor or commander. How could the Roman army spare four hundred soldiers and seventy cavalry men? The complement at the garrison of Antonia had at least one thousand soldiers; those left behind could easily put down any uprising or rebellion that might be attempted. Yeager says of these verses, "one wonders why Lysais did not provide Paul and his party with horses rather than a burro or donkey, since there were two hundred cavalry, mounted on horses in the party. Was it by design, as Lysias chose to embarrass Paul, or by God's plan that Paul was privileged to ride out of Jerusalem under cover of darkness, fleeing for his life, as Jesus rode into Jerusalem, in the light of day, riding to His death?" (Luke 19:30) (X, p. 570). Felix, once a slave, who had bought his Roman citizenship, was procurator of Judaea. He was made a procurator by Claudius A. D. 52. He was succeeded by Festus after being accused of taking bribes. He was one of the most depraved men of his time; although a man of energy talents he was avaricious and licentious. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave" (Robertson, III, pp. 407, 408).
The word translated "spear men" is a word of mystery. The word is dexiolabous a combination of dexios and lambano and really means "something held, thrown, hurled or taken with the right-hand. A spear man was one who carried a lance in the right hand. It is translated side-guards or lancers in some commentaries. The Jerusalem Bible translates the word "auxiliaries;" the New English Version translated the word "armed troops." Luke 23:23 is the only location of this word in the Bible; furthermore, it cannot be found in all of Greek literature.
25 And he wrote a letter after this manner: 26 Claudius Lysias unto the most excellent governor, Felix, greeting. 27 This man was taken by the Jews, and would have been killed by them; then came I with an army, and rescued him, having understood that he was a Roman. 28 And when I would have known the cause for which they accused him, I brought him forth into their council, 29 whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. 30 And when it was told me how the Jews laid wait for the man, I sent immediately to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.
25 - 30 A letter concerning Paul was to accompany him to Governor Felix; a letter was required when a prisoner was transferred from one jurisdiction to another. Claudius Lysias told partial truths in his letter, but he also skewed the letter to make him appear as a great one in the eyes of the governor. Probably the King James Version's translation of would (mellonta) is better translated "could" or "almost." Of course Lysias says, "...then came I with an army, and rescued him having understood that he was a Roman." Lysias avoids any reverence to his binding Paul or to the intended scourging. This statement elevated Lysias in the eyes of the governor; of course Lysais did not know Paul was a Roman citizen until after he was arrested and was ready to scourge him (22:22 - 23:10). It is true that Paul was about to be seized by the Jews because they thought Paul was transgressing their law, but Lysais is correct when he says that he did not think Paul worthy of a crime (egklema) or accusation. Paul had broken no Roman law, and possibly could have been set free had he not appealed to Caesar. God's providence can be seen in his arrest and his trip to Caesarea and finally to Rome.
31 Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. 32 On the next day (morrow) they left the horsemen to go with him, and returned to the barracks; 33 who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him. 34 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; 35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.
31 - 35 The army and its prisoner traveled down the mountain slopes as far as Antipatris that night (9 p.m. until daylight), which was about a thirty mile trip from Jerusalem. Antipatris was a Roman military post used as a resting place between Caesarea and Jerusalem. Conybeare and Howson give a vivid description of the terrain over which Paul, his company and their escorts traveled from Jerusalem to Caesarea (pp. 595 - 597). That day the seventy calvary men continued their journey, but the four hundred foot soldiers returned to Jerusalem. They were far enough removed from Jerusalem that Paul was not in real danger of the hostile Jews. G. V. Lechler is quoted in the Biblical Illustrator (Vol. XXXIX, p. 267) saying, "A bodyguard of nearly five hundred men accompanied the apostle; he had never before journeyed with so strong an escort and so great a following. He was certainly indebted for so much respect primarily to his Roman privileges. But still it was a matter of fact that so strong a force was demanded for the security of his person. Christ not only protects His people, but also honors them. And the honor which is often unintentionally conferred on a child of God reflects back upon Him by whose grace a converted sinner is what he is."
Upon safely arriving at Caesarea, which was about twenty-five miles from Antipatris, the prisoner and the letter were delivered (avadontes) or handed over to Felix. After reading the letter, Felix who understood Paul was from Cilicia so he had the guards to take Paul and place him in Herod's judgment hall (praetorium) or Herod's palace. Felix indicated that he would hear the whole story (diakousomai) or hear thoroughly from Paul and his accusers at a later date. Felix doubted that Paul accusers would appear any time soon (indicated by the subjunctive mood in paragenontai). Paul and his company had traveled some fifty-five or sixty miles under escort of the Roman legionnaires. He was destined to spend the next two years under house arrest in Caesarea, but his friends (fellow Christians) were permitted to visit with him.
Beginning with his imprisonment at Caesarea, Paul spent two years in incarceration there and three more years in Rome. In the providence of Jehovah God, Paul's fruitful writing ministry continued. It is thought that Paul wrote Ephesians, Philippians, Colossians and Philemon at Caesarea, and from prison in Rome Paul wrote I and II Timothy and Titus.