Exegetical and Hermeneutical Commentary of Acts 23:9
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 or an angel hath spoken to him, let us not fight against God.
9. And there arose a great cry [ Rev. Ver. clamour] The noise was of an excited mob. It is the same word that is used in the parable of the Ten Virgins, to describe the shout “the bridegroom cometh.”
and the scribes that were of the Pharisees’ part ] The best authorities read “ some of the scribes of the Pharisees’ part.”
let us not fight against God ] These words are not found in the oldest MSS, and it may be that St Luke left the sentence as an incomplete exclamation. This the Rev. Ver. has endeavoured to represent by rendering the preceding clause “And what if a Spirit hath spoken to him, or an angel.” The temper of these Pharisees is so very much akin to the counsel of Gamaliel in chap. Act 5:39, that it is not difficult to understand how a thoughtful reader filled up on his margin the unfinished exclamation by an adaptation of Gamaliel’s language, and that these words found their way in a short time into the text.
Fuente: The Cambridge Bible for Schools and Colleges
A great cry – A great clamor and tumult.
The scribes – The learned men. They would naturally be the chief speakers.
Of the Pharisees part – 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; 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 background 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 Saviour by Pilate, Joh 19:6.
But if a spirit or an angel … – They here referred, doubtless, to what Paul had said in Act 22:17-18. He had declared that he had gone among the I 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 people 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 Act 22:17-18 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 make 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.
Let us not fight against God – See the notes on Act 5:39. These words are missing in many mss. and in some of the ancient versions. The Syriac reads it, If a spirit or an angel have spoken to him, what is there in this? that is, what is there unusual or wrong?
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. The scribes – arose, and strove] , 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, c. 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, AEthiopic, Armenian, later Syriac, Vulgate, and some of the fathers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Scribe is a name denoting an office or place; and the sribes were men skilled in the law.
A spirit or an angel; ome take the latter to be exegetical of the former, and that by a spirit is only meant an angel; by such messengers God many times sending his messages to the children of men. Yet others by spirit understand prophetical revelation, and the Spirit of prophecy, which was expected to be shed abroad in large measures about that time; as appears, Joh 7:39.
Let us not fight against God: See Poole on “Act 5:39“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6-9. when Paul perceivedfromthe discussion which plainly had by this time arisen between theparties.
that the one part wereSadducees, and the other Pharisees, he cried outraising hisvoice above both parties.
I am a Pharisee, the son of aPhariseeThe true reading seems to be, “the son ofPharisees,” that is, belonging to a family who from father toson had long been such.
of the hope and resurrectionof the deadthat is, not the vague hope of immortality, but thedefinite expectation of the resurrection.
I am called in questionBythis adroit stroke, Paul engages the whole Pharisaic section of thecouncil in his favor; the doctrine of a resurrection being common toboth, though they would totally differ in their application ofit. This was, of course, quite warrantable, and the more so as it wasalready evident that no impartiality in trying his cause was to belooked for from such an assembly.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ac 5:39. These words are not in the Alexandrian copy, nor in the Vulgate Latin, Syriac, and Ethiopic versions.
Fuente: John Gill’s Exposition of the Entire Bible
Strove (). Imperfect middle of , old Attic verb, to fight it out (between, back and forth, fiercely). Here only in the N.T. It was a lively scrap and Luke pictures it as going on. The Pharisees definitely take Paul’s side.
And what if a spirit hath spoken to him or an angel? ( ?). This is aposiopesis, not uncommon in the N.T., as in Luke 13:9; John 6:62 (Robertson, Grammar, p. 1203). See one also in Ex 32:32.
Fuente: Robertson’s Word Pictures in the New Testament
Strove. The diversion was successful. The Pharisees ‘ hatred of the Sadducees was greater than their hatred of Christianity.
What if a spirit, etc. Neither the A. V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which leaves the hearers to supply the omission for themselves : “But if a spirit or angel has spoken to him -” The words which the A. V. supplies to complete the sentence, let us not fight against God, are spurious, borrowed from ch. 5 39.
Fuente: Vincent’s Word Studies in the New Testament
1) “And there arose a great cry,” (egeneto de krauge megale) “Then there became a great cry,” of boisterous clamoring and controversy between them, as they cried aloud to be heard. It is facetiously said, “You’ve never really had the wax cleaned out of your ears,” if you haven’t heard a quarrel over religious matters among t he Jews.
2) “And the scribes that were of the Pharisees’ part arose,” (kai anastantes tineston grammateon tou metous ton Pharisaion) “And some of the scribes of the Pharisees viewpoint arose up, got the upper hand in the vociferous disputation,” in the confused babble of many voices.
3) “And strove, saying,” (diemach onto legontes) “They strove, repeatedly, defensively shouting, in the council clamor” The scribes (those who wrote the law) being more familiar with its definitive wording, “violently contended,” with deep convictions.
4) “We find no evil in this man: (ouden kakon heuriskomen en to anthropo touto) “Not even one thing evil we find in this man, Paul,” so far as the law of Moses is concerned, nothing, nothing at all! They had searched the Scriptures, and were prepared to answer from the Scriptures, on this issue, Joh 5:39-40.
5) “But if a spirit or an angel hath spoken to him,” (ei de pneuma elalesen auto e angelos) “Yet, what is more, if a spirit or an angel (which we believe exist) spoke to him,” as he had affirmed, for they believed in their existence, as set forth in the Pentateuch, which even the Sadducees claimed to believe, as angels appeared to Abraham, Isaac, Jacob, and Lot.
6) “Let us not fight against God.” (omitted in earlier Gk. texts) “Forget it, any charges against him based on our law,” lest we be anarchists against God, is at least the contention and final conclusion of the majority of the council, though omitted from the R.V. -See Act 5:39; Act 22:7; Act 22:17-18; Joh 5:28-29; Act 24:15-16; Rom 8:11.
Fuente: Garner-Howes Baptist Commentary
−
9. There was a great cry. That sedition whereof Luke spake a little before is more plainly expressed in this place; to wit, that they were not only of diverse opinions, but did strive clamorously with outcries. Wherefore, ςασις doth signify somewhat more than dissension. Furthermore, this place doth teach what mischief disagreements bring with them. For because they take their beginning for the most part of ambition, men proceed thence unto contention, and straightway stubbornness breaketh out. When they be come thither, because there is no place left either for judgment or moderation, they can no longer judge of the cause. Those who did detest Paul begin at a sudden to defend him. It was well done, if they had done it with judgment. But because they inveigh against the Sadducees, they are so inflamed with hatred against them, that they be blind in Paul’s matter. For which cause we must beware of heat of contention, which disturbeth all things. −
If the Spirit. This ought undoubtedly to be expounded of the Holy Ghost. And nothing could be spoken either more godly or modestly. For so soon as it is apparent that any doctrine is revealed from heaven, those do wickedly resist God who do not receive the same. But how is it that the scribes do so suddenly count Paul a prophet of God whom they were once ready to have murdered — whom they had condemned with their prejudice until the contention arose? − (543) Furthermore, as they did cut their own throats with these words as with a sword, so God would have them to be to us teachers to instruct us, that we despise not the oracles which come from heaven. Notwithstanding, we see again that those stand in doubt who take not good heed, and are not careful to mark the word of God; and that they waver so often as any thing is brought to light, because they be unworthy to understand the certain truth. Wherefore, if we be desirous to have our studies governed by the spirit of discretion, let us apply ourselves to learn.
(543) −
“
Cum Pharisaeis,” with the Pharisees.
Fuente: Calvin’s Complete Commentary
(9) Let us not fight against God.If we could receive these words as part of the original text, they would be a singularly characteristic reproduction of the counsel of St. Pauls master (Act. 5:39). They are, however, wanting in many of the best MSS. and versions, and were apparently added to complete the sentence which St. Luke had left in the emphasis of its unfinished abruptness. Possibly its close was drowned in the tumultuous cries of the Sadducees. The line taken by the Pharisees is altogether that of Gamaliel. After twenty-five years they have not got further than the cautious policy of those who halt between two opinions. They give a verdict of Not Guilty as to the specific charges brought against St. Paul. They think it possible that he may have received a vision or revelation of some kind. In the word spirit they perhaps admit that the form of Jesus may have appeared to him as a spectre from the world of the dead.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Great cry That a part of the assembly should favour Paul excited almost as fierce a clamour against them as had arisen against Paul himself.
Arose First there was an outcry; then the Pharisaic Scribes started up from their seats and boldly took sides with Paul.
Strove Literally, fought; that is, they used physical force to rescue Paul from the onset of the Sadducees. It is probable that Ananias was on the Sadducean side.
Let us not fight against God This clause is probably spurious. The sentence really terminates abruptly and unfinished at the word him. Conybeare and Howson ingeniously suggest that the rest of the sentence is lost in the clamour.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And there arose a great clamour, and some of the scribes of the Pharisees’ part stood up, and strove, saying, “We find no evil in this man. And what if a spirit has spoken to him, or an angel?” ’
The result was that instead of universal condemnation Paul now suddenly found that he had some powerful supporters. Some of the Rabbis, recognising that the truth of what they themselves believed in was at stake here, and was being arrogantly dismissed, now declared that his words about spirits and angels could not just be trivialised. That indeed he may be right. Perhaps an angel or spirit had spoken to him, for such beings did exist. This would certainly strengthen the case that he had put before the crowds and the chief captain.
“And what if a spirit has spoken to him, or an angel?” This strictly reads, ‘And if a spirit has spoken to him or an angel —?’ leaving the question in the air.
Fuente: Commentary Series on the Bible by Peter Pett
Act 23:9. Let us not fight against God. When they mentioned it as a supposable case, that an angel might have spoken to him, they might probably allude to the many visions and revelations which St. Paul, in his late speech to the people, had professed to have received. Gamaliel was now dead, otherwise one would have supposed that he had made this speech, it being so very like that which he is recorded to have made, ch. Act 5:39. Party spirit now carried the Pharisees to say the same things concerning Christianity, which policy and the national expectations led Gamaliel to say in the place above cited. Instead of cry in the first clause, several render it, clamour.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 23:9 . The designed stirring up of party-feeling proved so successful, [149] that some scribes (“os partis suae,” Bengel), who belonged to the Pharisaic half of the Sanhedrim, rose up and not only maintained the innocence of Paul against the other party, but also, with bitter offensiveness towards the latter, added the question: But if a spirit has spoken to him, or an angel? The question is an aposiopesis (comp. on Joh 6:62 ; Rom 9:22 ), indicating the critical position of the matter in the case supposed, without expressing it ( quid vero, si , etc.). We may imagine the words uttered with a Jesuitically-treacherous look and gesture toward the Sadducees, to whom the speakers leave the task of supplying in thought an answer to this dubious question.
] is not, with Calovius and others, to be taken of the Holy Spirit, but without more precise definition as: a spirit , quite as in Act 23:8 , where Luke by his gloss prepares us for Act 23:9 .
] giving him revelation concerning the and , Act 23:6 . A reference precisely to the narrative, which Paul had given of his conversion at Act 22:6 ff., is not indicated.
[149] Baur and Zeller, following Schneckenburger, p. 144 ff., contest the historical character of this event, because the two parties had already so long been rubbing against each other, that they could not have been so inflamed by the apple of discord thrown in among them by Paul; the sequel also contradicting it, as Paul a few days afterwards was accused by the chief priest and Sanhedrim before Felix. But in this view sufficient account is not taken of the frequently quite blind vehemence of passion, when suddenly and unexpectedly aroused, in parties whose mutual relations are strained. As this vehemence, particularly in the presence of the tribune, before whom the sore point of honour was touched, might easily overleap the boundaries of discretion and prudence; so might the prudent concert for a joint accusation subsequently take place, when the fit of passion was over. Comp. also Baumgarten, II. p. 197 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 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 or an angel hath spoken to him, let us not fight against God.
Ver. 9. We find no evil in this man ] God, when he pleaseth, can find patrons of his cause among his very enemies. (Beza.)
But if a spirit or an angel, &c. ] It is well observed by a reverend man from this Scripture, that men will grant truths or not, as their passions lead them. Before Paul revealed himself to be a Pharisee, they all with one consent cried out, “This man is not worthy to live.” But now that he shows himself to be on their side, “I am a Pharisee, and the son of a Pharisee,” oh, how finely do they mince the matter. “Perhaps an angel hath revealed it to him;” he was an honest man then. So men either judge, or not judge, as their passions and affections carry them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] The sentence is an aposiopesis, not requiring any filling up: answering to our Engl. But what if a spirit (genus) or an angel (species) have spoken to him ? Perhaps in this they referred to the history of his conversion as told to the people, ch. 22.
On the recent criticism which sees in all this a purpose in the writer to compare Paul with Peter, see Prolegg. to Acts, iii. 4.
Fuente: Henry Alford’s Greek Testament
Act 23:9 . .: “there arose a great clamour,” R.V., so A.V. in Eph 4:31 ; the noun also denotes not only the loud cry of partisan applause as here, but of joyful surprise, Luk 1:42 , of grief, Rev 21:4 , of anger, Ephes. u. s. , Westcott on Heb 5:7 , cf. LXX, Exo 12:30 , Jdt 14:19 , 2Ma 15:29 . , characteristic, see on Act 5:17 . , the professional lawyers exercised considerable influence in the Sanhedrim, belonging chiefly to the Pharisees, but also numbering in their ranks some Sadducean scribes, Schrer, Jewish People , div. ii., vol. i., pp. 178, 319, E.T. The notice may therefore be placed to the writer’s accuracy. : only here in N.T., cf. LXX, Dan 10:20 , Sir 8:1 ; Sir 8:3 ; Sir 51:19 R., frequent in classics. Overbeck and Holtzmann can only see in this scene a repetition of chap. Act 5:33 . : “And what if a spirit hath spoken to him, or an angel?” R.V. reading after a mark of interrogation. Often explained as aposiopesis (so Weiss), cf. W.H [372] reading Joh 6:62 , Rom 9:22 , but see Blass, Gram. , p. 288, Burton, pp. 109 110. The words may been followed by a significant gesture or look towards the Sadducees, or by some such words as St. Chrysostom suggests: ! or, without any real aposiopesis , the words may have been interrupted by the tumult, Winer-Moulton, lxiv., ii. : the word evidently refers back to St. Paul’s own statements, Act 22:6-7 , while at the same time it indicates that the Pharisees were far from accepting Paul’s account of the scene before Damascus as an appearance of Jesus of Nazareth.
[372] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
cry. Greek. krauge. Here; Mat 25:6. Eph 4:31. Heb 5:7. Rev 14:18; Rev 21:4.
arose. Greek. anistemi. App-178.
strove = were earnestly contending. Greek. diamachomai. Only here.
no = nothing. Greek. oudeis.
evil. Greek. kakos. App-128.
man. Greek. anthropos. App-123.
hath spoken = spoke. Greek. laleo, as in Act 23:7.
let us not, &c. All the texts omit. They suddenly broke off. Perhaps the Pharisees were afraid to express their thoughts. It is the Figure of speech Aposiopesis. App-6. The words in the Authorized Version were probably added by some copyist from Act 5:39. adapting Gamaliel’s language.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] The sentence is an aposiopesis, not requiring any filling up: answering to our Engl. But what if a spirit (genus) or an angel (species) have spoken to him? Perhaps in this they referred to the history of his conversion as told to the people, ch. 22.
On the recent criticism which sees in all this a purpose in the writer to compare Paul with Peter, see Prolegg. to Acts, iii. 4.
Fuente: The Greek Testament
Act 23:9. , a great cry) disgracefully.-, the scribes) Each sect has its learned men, and unlearned: the former are wont to be the mouth-piece of their party.-, spirit) Paul was defending the resurrection: now also the Pharisees urge the point concerning spirits, against the Sadducees.- , hath spoken to him) They take out of the words of Paul the part that pleases them: with this comp. ch. Act 22:6-7 (his description of the vision which he had on his way to Damascus): they cast aside the rest.- , or angel) Paul did not say this; but the Pharisees add it against the Sadducees. Here his speech is cut short: and Luke skilfully (purposely) relates the words of the scribes broken off abruptly by the tumult, suspending the Apodosis to the particle , if, as he does to the , and if, Luk 13:9, , and if it bring forth fruit (well).[132]
[132] Aposiopesis.-Not. Crit. ABC corrected, Ee Vulg. Memph. later Syr. omit , which Rec. Text adds without old authority, excepting Theb. Syr. adds quid est in hoc?-E. and T.
Fuente: Gnomon of the New Testament
scribes
(See Scofield “Mat 2:4”).
Fuente: Scofield Reference Bible Notes
We: Act 25:25, Act 26:31, 1Sa 24:17, Pro 16:7, Luk 23:4, Luk 23:14, Luk 23:15, Luk 23:22
if: Act 23:8, Act 9:4, Act 22:7, Act 22:17, Act 22:18, Act 26:14-19, Act 27:23, Joh 12:29
let: Act 5:39, Act 11:17, 1Co 10:22
Reciprocal: 1Sa 12:5 – ye have Psa 35:1 – fight Jer 26:16 – General Mat 2:4 – scribes Mat 15:1 – scribes Luk 20:39 – thou Eph 3:3 – by 2Ti 2:24 – strive
Fuente: The Treasury of Scripture Knowledge
9
Act 23:9. Paul’s declaration of faith had the effect he expected. The Pharisees believed in the existence of angels and spirits (verse 8), hence they were prepared to listen to Paul as an inspired man. Moreover, they have given us a point on the subject of authoritative teaching, namely, to oppose the word of an inspired man is the same as fighting against God.
Fuente: Combined Bible Commentary
Act 23:9. The scribes that were of the Pharisees part arose and strove. As a rule the scribes. belonged to the sect of Pharisees, as that party reverently attended to the Law and the Prophets, and the multitude of traditions and teachings that had grown up round the sacred writings. These comments and interpretations were especially the charge of the scribe. There were, however, some scribes attached to the sceptical Sadducees. They appear here prominently as being men of high culture and learning, and accustomed to argument. They were naturally put forward as the speakers.
We find no evil in this man. The appeal of Paul had found the heart of the Pharisee section in the Sanhedrim. These recognise now that the Christian teacher was not the enemy they should fear: they and Paul had another and a common foe in the sceptic Sadducees.
But if a spirit or an angel hath spoken to him, let us not fight against God. The words let us not fight against God do not occur in the most trustworthy and ancient MSS. They .were evidently introduced from the speech of Gamaliel to the Sanhedrim spoken nearly a quarter of a century before (see Act 5:39), to complete the sentence, which at first sight appears unfinished. Some have supposed the concluding words were drowned in the tumultuous cries of the Sadducees, and were consequently unheard; but the explanation suggested by Dr. Hackett is the most satisfactory, and probably represents the true cause of the seeming abruptness: Undoubtedly a designed aposiopesis. A significant gesture or look toward the Sadducees expressed what was left unsaid: If a spirit spoke to him or an angelthat is not an impossible thing: the matter then assumes importance. For other examples of aposiopesis, see Luk 19:42; Luk 22:42. It is possible there is a special reference here to what Paul had said in his speech on the steps of the tower of Antonia concerning the appearance of Jesus to him on the way to Damascus.
Fuente: A Popular Commentary on the New Testament
Act 23:9. And there arose a great cry A great clamour and quarrel, so that the edge of their zeal began to turn from Paul against one another. Nor could they go on to act against him, when they could not agree among themselves, or prosecute him for breaking the unity of the church, when there was among them so little of the unity of the Spirit. All the cry had been against Paul: but now there arose a great cry against one another; and so much did a fierce, furious spirit prevail among all orders of the Jews at this time, that every thing was done, even respecting religion, with clamour, tumult, and noise. And the scribes of the Pharisees part arose and strove In the prisoners defence. Every sect contains both learned and unlearned: the former of which are usually the mouth of the party; saying, We find no evil in this man And can see no reason for his being condemned or detained; but if a spirit or an angel hath spoken unto him In the manner he represents, let us acquiesce, and wait the event, and not fight against God Which must end in our ruin. They allude to what Paul had affirmed in his speech from the stairs, that Jesus, whom they knew to have been dead, was alive, and had appeared and spoken unto him in his way to Damascus, and again in a vision. This they interpret of an angel or spirit appearing to him; not allowing that the person whom they had crucified was really risen from the dead.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 6
Fuente: McGarvey and Pendleton Commentaries (New Testament)
23:9 {8} And there arose a great cry: and the {e} scribes [that were] of the Pharisees’ part arose, and strove, 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.
(8) The Lord, when it pleases him, finds defenders of his cause, even amongst his enemies.
(e) The scribe’s office was a public office, and the name of the Pharisees was the name of a sect.
Fuente: Geneva Bible Notes
The Pharisees sided with Paul, and the Sadducees opposed him. Their emotional dispute excluded any possibility of a serious examination of Paul’s conduct or even a clarification of the charges against him. The Pharisees likewise defended Paul’s claim to having received a vision on the Damascus road (Act 22:6-11) or in the temple (Act 22:17-21), but the Sadducees repudiated it. The Roman commander must have thrown up his hands in dismay. For a second time he could not discover what Paul had done and why so many Jews hated him. Pilate had a similar problem with Jesus (Joh 18:28 to Joh 19:15). Claudius Lysias decided to take Paul into protective custody in the Fortress.