Exegetical and Hermeneutical Commentary of Acts 23:12

And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

12. And when it was day ] While Paul was receiving comfort from the Lord, the Jews were plotting to secure his destruction and they let no time be wasted. Their plans are ready by the next day, and as soon as it arrived they set about their execution.

certain of the Jews banded together ] The best MSS. omit certain of. The addition looks like a marginal comment of some one who felt that the plot would only be contrived by the Sadducees. The men who banded themselves thus together were probably belonging to the Zealots of whose fanaticism Josephus gives several instances.

bound themselves under a curse ] Lit. placed themselves under an anathema. The noun is used in very solemn language twice over by St Paul (Gal 1:8-9), “Let him be accursed.” It was an invocation of God’s vengeance upon themselves, if they failed to do the work which they undertook.

they would neither eat nor drink ] So that there was no time to be lost; their work must be promptly executed.

Fuente: The Cambridge Bible for Schools and Colleges

Certain of the Jews – Some of the Jews. They were more than forty in number, Act 23:13.

Banded together – Made an agreement or compact. They conspired to kill him.

And bound themselves under a curse – See the margin. The Greek is, they anathematized themselves; that is, they bound themselves by a solemn oath. They invoked a curse on themselves, or devoted themselves to destruction, if they did not do it. Lightfoot remarks, however, that they could be absolved from this vow by the rabbis if they were unable to execute it. Under various pretences they could easily be freed from such oaths, and it was common to take them; and if there was any difficulty in fulfilling them, they could easily apply to their religious teachers and be absolved.

That they would neither eat nor drink – That is, that they would do it as soon as possible. This was a common form of an oath, or curse, among the Jews. Sometimes they only vowed abstinence from particular things, as from meat, or wine. But in this case, to make the oath more certain and binding, they vowed abstinence from all kinds of food and drink until they had killed him. Who these were – whether they were Sadducees or not – is not mentioned by the sacred writer. It is evident, however, that the minds of the Jews were greatly inflamed against Paul; and as they saw him in the custody of the Roman tribune, and as there was no prospect that he would punish him, they resolved to take the matter into their own hands. Michaelis conjectures that they were of the number of the Sicarii, or cutthroats, with which Judea then abounded. See the notes on Act 21:38. It is needless to remark that this was a most wicked oath. It was a deliberate purpose to commit murder; and it shows the desperate state of morals among the Jews at that time, and the infuriated malice of the people against the apostle, that such an oath could have been taken.

Fuente: Albert Barnes’ Notes on the Bible

Verse 12. That they would neither eat nor drink, c.] These forty Jews were no doubt of the class of the sicarii mentioned before, (similar to those afterwards called assassins,) a class of fierce zealots, who took justice into their own hand and who thought they had a right to despatch all those who, according to their views, were not orthodox in their religious principles. If these were, in their bad way, conscientious men, must they not all perish through hunger, as God put it out of their power to accomplish their vow? No: for the doctrine of sacerdotal absolution was held among the Jews as among the Papists: hence it is said, in Hieros. Avodah Zarah, fol. 40: “He that hath made a vow not to eat any thing, wo to him, if he eat; and wo to him, if he do not eat. If he eat, he sinneth against his vow; and if he do not eat, he sinneth against his life.” What must such a man do in this case? Let him go to the wise men, and they will loose him from his vow, as it is written, Pr 12:18: “The tongue of the wise is health.” When vows were so easily dispensed with, they might be readily multiplied. See Lightfoot.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

If they did not kill Paul before they did eat or drink any more, they wished that they might become a cherem, or anathema; as Jericho and the inhabitants thereof were, being devoted to utter ruin and destruction. Or, if they did not execute this their wicked design, they would yield themselves to be anathematized, or excommunicated, as those that had broken their pact or agreement.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12-14. bound themselves under acurse . . . that they would neither eat . . . fill they had killedPaulCompare 2Sa 3:35;1Sa 14:24.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And when it was day,…. As soon as it was light, very early in the morning:

certain of the Jews banded together; these very likely were of the sect of the Sadducees, who had been exceedingly irritated and provoked by what Paul had said the day before in the council; these therefore gathered together, entered into a conspiracy to take away Paul’s life, and trailed in it, as one man:

and bound themselves under a curse; or “anathematized themselves”; the Hebrew word , which answers to “anathema”, is sometimes used for an oath, , “Cherem” or “anathema” is “an oath” a, a vow made to be punished with an anathema if not kept; so these men swore to it, bound themselves with an oath, or wished they might be an anathema, accursed of God, and cut off from his people; they imprecated the most dreadful evils upon themselves:

saying, that they would neither eat nor drink till they had killed Paul: it was a common form of a vow or oath with the Jews b,

, “that I will not eat”; sometimes they only vowed abstinence from particular things, and then others were lawful; as for instance, if one vowed that he would not eat boiled meat, he might eat roast, or that he would not eat flesh, he might eat broth, or that he would abstain from milk, then he might drink whey, c; but this oath and vow here were, that they would neither eat nor drink anything, till they had destroyed Paul: these were a set of zealots, who in imitation of Phinehas, and pretending the glory of God, took upon them to take away the lives of men, without any, judicial procedure, or the authority of the civil magistrate; of whom, [See comments on Mt 10:4] it may be asked, what became of this vow? or how did they get clear of it, since they did not accomplish the fact? to which it may be answered, that it was a pretty easy thing to be freed from oaths and vows, among the Jews, whose doctors had a power to absolve men from them; and in such cases as this, and such a vow as this, might be loosed upon more accounts than one, as on account of keeping another law, the observing the sabbath and other festivals, when men were obliged to eat and drink: and thus it is said d,

“if a man swears that he will not drink wine, or that he will not eat flesh, for so many days, then they say to him, if thou hadst known at the time of the oath, that the sabbath or a feast day were within these days, in which thou art obliged to eat flesh and drink wine, as it is said, Isa 58:13 “and call the sabbath a delight”; wouldst thou have swore at all? if he says no, they loose his oath:”

and likewise it might be loosed on account of life, which a man is bound to preserve: for so they likewise say e,

“if a man vows that he will not eat anything, woe be to him if he eats, and woe be to him if he does not eat; if he eats he breaks his vow, if he does not eat he sins against his own soul, or life; what must he do? let him go to the wise men, , “and they will loose his vow for him”, as it is written, Pr 12:18 but the tongue of the wise is health;”

and no doubt but these men very easily got their vow loosed, since it was made on such a design.

a Pirke Eliezer, c. 38. b Misna Nedarim, c. 2. sect. 2, 3. c Ib. c. 6. sect. 1, 2, 3, 4, 5, 6. d Maimon. in Misn. Nedarim, c. 9. sect. 6. e T. Hieros. Avoda Zara, fol. 40. 1.

Fuente: John Gill’s Exposition of the Entire Bible

A Conspiracy against Paul; Paul Sent to Felix.

      12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.   13 And they were more than forty which had made this conspiracy.   14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.   15 Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come 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 castle, and told Paul.   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 prayed me to bring this young man unto thee, who hath something to say unto thee.   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 to morrow into the council, as though they would enquire 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, which 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 showed these things to me.   23 And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Csarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night;   24 And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.   25 And he wrote a letter after this manner:   26 Claudius Lysias unto the most excellent governor Felix sendeth greeting.   27 This man was taken of the Jews, and should have been killed of 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 wherefore 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 that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.   31 Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris.   32 On the morrow they left the horsemen to go with him, and returned to the castle:   33 Who, when they came to Csarea, 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.

      We have here the story of a plot against the life of Paul; how it was laid, how it was discovered, and how it was defeated.

      I. How this plot was laid. They found they could gain nothing by popular tumult, or legal process, and therefore have a recourse to the barbarous method of assassination; they will come upon him suddenly, and stab him, if they can but get him within their reach. So restless is their malice against this good man that, when one design fails, they will turn another stone. Now observe here,

      1. Who they were that formed this conspiracy. They were certain Jews that had the utmost degree of indignation against him because he was the apostle of the Gentiles, v. 12. And they were more than forty that were in the design, v. 13. Lord, how are they increased that trouble me!

      2. When the conspiracy was formed: When it was day. Satan had filled their hearts in the night to purpose it, and, as soon as it was day, they got together to prosecute it; answering to the account which the prophet gives of some who work evil upon their beds, and when the morning is light they practise it, and are laid under a woe for it, Mic. ii. 1. In the night Christ appeared to Paul to protect him, and, when it was day, here were forty men appearing against him to destroy him; they were not up so soon but Christ was up before them God shall help her, and that right early, Ps. xlvi. 5.

      3. What the conspiracy was. These men banded together in a league, perhaps they called it a holy league; they engaged to stand by one another, and every one, to his power, to be aiding and assisting to murder Paul. It was strange that so many could so soon be got together, and that in Jerusalem too, who were so perfectly lost to all sense of humanity and honour as to engage in so bloody a design. Well might the prophet’s complaint be renewed concerning Jerusalem (Isa. i. 21): Righteousness has lodged in it, but now murderers. What a monstrous idea must these men have formed of Paul, before they could be capable of forming such a monstrous design against him; they must be 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!

      4. How firm they made it, as they thought, that none of them might fly off, upon conscience of the horror of the fact, at second thoughts: They bound themselves under an anathema, imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill Paul, and so quickly that they would not eat nor drink till they had done it. What a complication of wickedness is here! To design 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, was going in the way of Cain, and proved them to be of their father the devil, who was a murderer from the beginning; yet, as if this had been a small matter, (1.) They bound themselves to it. To incline to do evil, and intend to do it, is bad; but to engage to do it is much worse. This is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is leaving no room for repentance; nay, it is bidding defiance to it. (2.) They bound one another to it, and did all they could, not only to secure the damnation of their own souls, but of theirs whom they drew into the association. (3.) They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do such a thing within so short a time as they could continue fasting, without any proviso or reserve for the disposal of an overruling Providence. When we say, To-morrow we will do this or that, be it ever so lawful and good, forasmuch as we know not what shall be on the morrow, we must add, If the Lord will. But with what face could they insert a proviso for the permission of God’s providence when they knew that what they were about was directly against the prohibitions of God’s work? (4.) They showed a great contempt of their own souls and bodies; of their own souls in imprecating a curse upon them if they did not proceed in this desperate enterprise (what a woeful dilemma did they throw themselves upon! God certainly meets them with his curse if they do go on in it, and they desire he would if they do not!)–and of their own bodies too (for wilful sinners are the destroyers of both) in tying themselves out from the necessary supports of life till they had accomplished a thing which they could never lawfully do, and perhaps not possibly do. Such language of hell those speak that wish God to damn them, and the devil to take them, if they do not do so and so. As they love cursing, so shall it come unto them. Some think the meaning of this curse was, they would either kill Paul, as an Achan, an accursed thing, a troubler of the camp; or, if they did not do it, they would make themselves accursed before God in his stead. (5.) They showed a most eager desire to compass this matter, and an impatience till was done: not only like David’s enemies, that were mad against him, and sworn against him (Ps. cii. 8), but like the servants of Job against his enemy: O that we had of this flesh! we cannot be satisfied, Job xxxi. 31. Persecutors are said to eat up God’s people as they eat bread; it is as much a gratification to them as meat to one that is hungry, Ps. xiv. 4.

      5. What method they took to bring it about. There is no getting near Paul in the castle. He is there under the particular protection of the government, and is imprisoned, not, as others are, lest he should do harm, but lest he should have harm done him; and therefore the contrivance is that the chief priests and elders must desire the governor of the castle to let Paul come to them to the council-chamber, to be further examined (they have some questions to ask him, or something to say to him), and the, in his passage from the castle to the council, they would put an end to all disputes about Paul by killing him; thus the plot was laid, Act 23:14; Act 23:15. Having been all day employed in engaging one another to this wickedness, towards evening they come to the principal members of the great sanhedrim, and, though they might have concealed their mean design and yet might have moved them upon some other pretence to send for Paul, they are so confident of their approbation of this villainy, that they are not ashamed nor afraid to own to them that they have bound themselves under a great curse, without consulting the priests first whether they might lawfully do it, that they will eat nothing the next day till they have killed Paul. They design to breakfast the next morning upon his blood. They doubt not but the chief priests will not only countenance them in the design, but will lend them a helping hand, and be their tools to get them an opportunity of killing Paul; nay, and tell a lie for them too, pretending to the chief captain that they would enquire something more perfectly concerning him, when they meant no such thing. What a mean, what an ill opinion had they of their priests, when they could apply to them on such an errand as this! And yet, vile as the proposal was which was made to them (for aught that appears), the priests and elders consented to it, and at the first work, without boggling at it in the least, promised to gratify them. Instead of reproving them, as they ought, for their wicked conspiracy, they bolstered them up in it, because it was against Paul whom they hated; and thus they made themselves partakers of the crime as much as if they had been the first in the conspiracy.

      II. How the plot was discovered. We do not find that the plotters, though they took an oath of fidelity, took an oath of secrecy, either because they thought it did not need it (they would every one keep his own counsel) or because they thought they could accomplish it, though it should take wind and be known; but Providence so ordered it that it was brought to light, and so as effectually to be brought to nought. See here,

      1. How it was discovered to Paul, v. 16. There was a youth that was related to Paul, his sister’s son, whose mother probably lived in Jerusalem; and some how or other, we are not told how, he heard of their lying in wait, either overheard them talking of it among themselves, or got intelligence from some that were in the ploy: and he went into the castle, probably, as he used to do, to attend on his uncle, and bring him what he wanted, which gave him a free access to him and he told Paul what he heard. Note, God has many ways of bringing to light the hidden works of darkness; though the contrivers of them dig deep to hide them from the Lord, he can made a bird of the air to carry the voice (Eccl. x. 20), or the conspirators’ own tongues to betray them.

      2. How it was discovered to the chief captain by the young man that told it to Paul. 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. (1.) Paul had got a good interest in 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 (v. 17); and he desired that he would introduce this young man to the chief captain, to give in an information of something that concerned the honour of the government. (2.) The centurion very readily gratified him, v. 18. He did not send a common soldier with him, but went himself to keep the young man in countenance, 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 prayed me to bring this young man to thee; what his business is I know not, but he has something to say to thee.” Note, It is true charity to poor prisoners to act for them as well as to give to them. “I was sick and in prison, and you went on an errand for me,” will pass as well in the account as, “I was sick and in prison, and you came unto me, to visit me, or sent me a token.” Those that have acquaintance and interest should be ready to use them for the assistance of those that are in distress. This centurion helped to save Paul’s life by this piece of civility, which should engage us to be ready to do the like when there is occasion. Open thy mouth for the dumb, Prov. xxxi. 8. Those that cannot give a good gift to God’s prisoners may yet speak a good word for them. (3.) The chief captain received the information with a great deal of condescension and tenderness, v. 19. He took the young man by the hand, as a friend or father, to encourage him, that he might not be put out of countenance, but might be assured of a favourable audience. The notice that is taken of this circumstance should encourage great men to take themselves easy of access to the meanest, upon any errand which may give them an opportunity of doing good–to condescend to those of low estate. This familiarity to which this Roman tribune or colonel admitted Paul’s nephew is here upon record to his honour. Let no man think he disparages himself by his humility or charity. He went with him aside privately, that none might hear his business, and asked him, “What is it that thou hast to tell me? Tell me wherein I can be serviceable to Paul.” It is probable that the chief captain was the more obliging in this case because he was sensible he had run himself into a premunire in binding Paul, against his privilege as a Roman citizen, which he was willing now to atone for. (4.) The young man delivered his errand to the chief captain very readily and handsomely (Act 23:20; Act 23:21). “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 desire thee that thou wouldest bring down Paul to-morrow into the council, presuming that, being so short a distance, thou wilt send him without a guard; but do not thou yield unto them, we have reason to believe thou wilt not when thou knowest the truth; for there lie in wait for him of them more than forty me, who have sworn to be the death of him, and now are they ready looking for a promised from thee, but I have happily got the start of them.” (5.) The captain dismissed the young man with a charge of secrecy: See that thou tell no man that thou hast shown these things unto me, v. 22. The favours 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.”

      III. How the plot was defeated: The chief captain, finding how implacable and inveterate the malice of the Jews was against Paul, how restless they were in their designs to do him a mischief, and how near he was to become himself 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 ever so strong a guard, they would find some way or other to compass their end notwithstanding, either beating the guards or burning the castle; and, whatever came of it, he would, if possible, protect Paul, because he looked upon it 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 countenance 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 puts himself to a great deal of trouble to do it effectually!

      1. He orders a considerable detachment of the Roman forces under his command to get ready to go to Csarea with all expedition, and to bring Paul thither to Felix the governor, where he might sooner expect to have justice done him than by the great sanhedrim at Jerusalem. I see not but the chief captain might, without any unfaithfulness to the duty of his place, have set Paul at liberty, and given him leave to shift for his own safety, for he was never legally committed to his custody as a criminal, he himself owns that nothing was laid to his charge worthy of bonds (v. 29), 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, Act 23:23; Act 23:24. They must get ready two hundred soldiers, probably those under their own command, to go to Csarea; 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. See how justly God brought the Jewish nation under the Roman yoke, when such a party of the Roman army was necessary to restrain them from the most execrable villanies! There needed not all this force, there needed not any of it, to keep Paul from being rescued by his friends; ten times this force would not have kept him from being rescued by an angel, if it had pleased God to work his deliverance that way, as he had sometimes done; but, (1.) The chief captain designed hereby to expose the Jews, as a headstrong tumultuous people, that would not be kept within the bounds of duty and decency by the ordinary ministers of justice, but needed to be awed by such a train as this; and, hearing how many were in the conspiracy against Paul, he thought less would not serve to defeat their attempt. (2.) God designed hereby to encourage Paul; for, being thus attended, he was not only kept safely in the hands of his friends, but out of the hands of his enemies. Yet Paul did not desire such a guard, any more than Ezra did (Ezra viii. 22), and for the same reason, because he trusted in God’s all-sufficiency; it was owing, however, to the governor’s own care. But he was also made considerable; thus his bonds in Christ were made manifest all the country over (Phil. i. 13); and, son great an honour having been put upon them before by the prediction of them, it was agreeable enough that they should be thus honourably attended, that the brethren in the Lord might wax the more confident by his bonds, when they same him rather guarded as the patriot of his country than guarded against as the pest of his country, and so great a preacher made so great a prisoner. When his enemies hate him, and I doubt his friends neglect him, then does a Roman tribune patronise him, and carefully provide, [1.] For his ease: Let them provide beasts, that they may set Paul on. Had his Jewish persecutors ordered his removal by habeas corpus to Csarea, they would have made him run on foot, or dragged him thither in a cart, or on a sledge, or have horsed him behind one of the troopers; but the chief captain treats him like a gentleman, though he was his prisoner, and orders him a good horse to ride upon, not at all afraid that he should ride away. Nay, the order being that they should provide, not a beast, but beasts, to set Paul on, we must either suppose that he was allowed so great a piece of state as to have a led horse, or more, that if he did not like one he might take to another; or (as some expositors conjecture) that he had beasts assigned him for his friends and companions, as many as pleased to go along with him, to divert him in his journey, and to minister to him. [2.] For his security. They have a strict charge given them by their commander in chief to bring him safely to Felix the governor, to whom he is consigned, and who was supreme in all civil affairs among the Jews, as this chief captain was in military affairs. The Roman historians speak much of this Felix, as a man of mean extraction, but that raised himself by his shifts to be governor of Judea, in the execution of which office, Tacitus, Hist. 5, says this of him: Per omnem svitiam ac libidinem jus regium servili ingenio exercuit–He used royal power with a servile genius, and in connection with all the varieties of cruelty and lust. To the judgement of such a man as this is poor Paul turned over; and yet better so than in the hands of Ananias the high priest! Now, a prisoner, thus upon his deliverance by course of law, ought to be protected as well as a prince.

      2. The chief captain orders, for the greater security of Paul, that he be taken away at the third hour of the night, which some understand of three hours after sun-set, 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 tumult, and leave them to roar when they rose, like a lion disappointed of his prey.

      3. He writes a letter to Felix the governor of this province, by which he discharges himself from any further care about Paul, and leaves the whole matter with Felix. This letter is here inserted totidem verbis–verbatim, v. 25. It is probable that Luke the historian had a copy of it by him, having attended Paul in this remove. Now in this epistle we may observe,

      (1.) The compliments he passes upon the governor, v. 26. He is the most excellent governor Felix, this title being given him of course, his excellency, c. He sends him greeting, wishes him all health and prosperity may he rejoice, may he ever rejoice.

      (2.) The just and fair account which he gives him of Paul’s case: [1.] That he was one that the Jews had a pique against: They had taken him, and would have killed him; and perhaps Felix knew the temper of the Jews so well that he did not think much the worse of him for that, v. 27. [2.] That he had protected him because he was a Roman: “When they were about to kill him, I came with an army, a considerable body of men, and rescued him;” which action for a citizen of Rome would recommend him to the Roman governor. [3.] That he could not understand the merits of his cause, nor what it was that made him so odious to the Jews, and obnoxious to their ill-will. He took the proper method to know: he brought him forth into their council (v. 28), to be examined there, hoping that, either from their complaints or his own confession, he would learn something of the ground of all this clamour, but he found that he was accused of questions of their law (v. 29), about the hope of the resurrection of the dead, v. 6. This chief captain was a man of sense and honour, and had good principles in him of justice and humanity; and yet see how slightly he speaks of another world, and the great things of that world, as if that were a question, which is of undoubted certainty, and which both sides agreed in, except the Sadducees; and as if that were a question only of their law, which is of the utmost concern to all mankind! Or perhaps he refers rather to the question about their rituals than about their doctrinals, and the quarrel he perceived they had with him was for lessening the credit and obligation of their ceremonial law, which he looked upon as a thing not worth speaking of. The Romans allowed the nations they conquered the exercise of their own religion, and never offered to impose theirs upon them; yet, as conservators of the public peace, they wound not suffer them, under colour of their religion, to abuse their neighbours. [4.] That thus far he understood that there was nothing laid to his charge worthy of death or of bonds, much less proved or made out against him. The Jews had, by their wickedness, made themselves odious to the world, had polluted their own honour and profaned their own crown, had brought disgrace upon their church, their law, and their holy place, and then they cry out against Paul, as having diminished the reputation of them; and was this a crime worthy of death or bonds?

      (3.) His referring Paul’s case to Felix (v. 30): “When it was told me that the Jews laid wait for the man, to kill him, without any legal process against him, I sent straightaway to thee, who art the most proper person to head the cause, and give judgment upon it, and let his accusers go after him, if they please, and say before thee what they have against him, for, being bred a soldier, I will never pretend to be a judge, and so farewell.“

      4. Paul was accordingly conducted to Csarea; the soldiers got him safely out of Jerusalem by night, and left the conspirators to consider whether they should east and drink or no before they had killed Paul; and, if they would not repent of the wickedness of their oath as it was against Paul, they were now at leisure to repent of the rashness of it as it was against themselves; if any of them did starve themselves to death, in consequence of their oath and vexation at their disappointment, they fell unpitied. Paul was conducted to Antipatris, which was seventeen miles from Jerusalem, and about the mid-way to Csarea, v. 31. Thence the two hundred foot-soldiers, and the two hundred spearmen, returned back to Jerusalem, to their quarters in the castle; for, having conducted Paul out of danger, there needed not strong a guard, but the horsemen might serve to bring him to Csarea, and would do it with more expedition; this they did, not only to save their own labour, but their master’s charge; and it is an example to servants, not only to act obediently according to their masters’ orders, but to act prudently, so as may be most for their masters’ interest.

      5. He was delivered into the hands of Felix, as his prisoner, v. 33. The officers presented the letter, and Paul with it, to Felix, and so discharged themselves of their trust. Paul had never affected acquaintance or society with great men, but with the disciples, wherever he came; yet Providence overrules his sufferings so as by them to give him an opportunity of witnessing to Christ before great men; and so Christ had foretold concerning his disciples, that they should be brought before rulers and kings for his sake, for a testimony against them, Mark xiii. 9. The governor enquired of what province of the empire the prisoner originally was, and was told that he was a native of Cilicia, v. 34; and, (1.) He promises him a speedy trial (v. 35): “I will hear thee when thing accusers have come, and will have an ear open to both sides, as becomes a judge.” (2.) 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.

Fuente: Matthew Henry’s Whole Bible Commentary

Banded together ( ). See on 19:40 (riot), but here conspiracy, secret combination, binding together like twisted cords.

Bound themselves under a curse ( ). First aorist active indicative of , a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (Light from the Ancient East, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as Mr 14:71 (which see and Luke 21:5); Acts 23:12; Acts 23:14; Acts 23:21. They placed themselves under an anathema or curse, devoted themselves to God (cf. Lev 27:28; 1Cor 16:22).

Drink (=). Second aorist active infinitive of . For this shortened form see Robertson, Grammar, p. 343.

Till they had killed ( ). First aorist active subjunctive of , common verb. No reason to translate “had killed,” simply “till they should kill,” the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the Koine (Robertson, Grammar, pp. 974-6). Same construction in verse 14. King Saul took an “anathema” that imperilled Jonathan (1Sa 14:24). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21.

Fuente: Robertson’s Word Pictures in the New Testament

Banded together [ ] . Lit., having made a conspiracy. See on concourse, ch. 19 40.

Bound themselves under a curse [ ] . Lit., anathematized or cursed themselves; invoked God ‘s curse on themselves if they should violate their vow. On the kindred noun ajnaqema, a curse, see note on offerings, Luk 21:5. In case of failure, they could procure absolution from their oath by the Rabbis.

Fuente: Vincent’s Word Studies in the New Testament

JEWISH CONSPIRACY TO KILL PAUL, INVOLVING THE SANHEDRIN V. 12-22

1) “And when it was day,” (genomenes de hemeras) “Then as day came,” early in the morning.

2) “Certain of the Jews banded together,‘ (poiesantes sustrophen hoi loudaioi) “The Jews formed a conspiracy,” entered by collusion into a despicable plot. Such was often done in Old Testament days, 1Sa 14:24; 2Sa 3:35.

3) “And bound themselves under a curse,” (anethematisan heautou) “Binding themselves under a curse,” an oath to a pledge of premeditated malice aforethought, to do harm to Paul, to murder him. “They placed themselves under an anathema,” literally declared themselves liable to the direct punishment of God, if they did not follow thru with their “guide vow or oath.”

4) “Saying that they would neither eat nor drink,” (legontes mete phagein mete pein) “Repeating to each other, vowing, or solemnly pledging, neither to eat nor to drink,” that they would do it hastily, right away, to take no food, that is to fast, to go without food or drink, pledged to starve to death, if they did not kill Paul. This is what Peter went so far as to do in denying the Lord, Mar 14:71.

5) “Till they had killed Paul.” (heos ou apokteinosin ton Paulon) “Until they should kill or murder Paul;” Such hate our Lord had foretold would await His followers, Joh 15:19-21; Mat 5:10-12.

Fuente: Garner-Howes Baptist Commentary

−

12. And when it was day. By this circumstance, Luke showeth how necessary it was for Paul to gather new and fresh strength of faith, that he might not quake in most great and sudden danger. For being told of this so desperate madness of his enemies, he could not otherwise think but that he should lose his life. This vow whereof Luke speaketh was a kind of curse. The cause of the vow was, that it might not be lawful for them to change their purpose, nor to call back that which they had promised. There is always, indeed, in an oath a secret curse, − (546) if any man deceive or forswear, but sometimes to the end men may the more bind themselves, they use certain forms of cursing; − (547) and they make themselves subject to cruel torments, to the end they may be the more afraid. This history doth teach that zeal is so bloody in hypocrites, that they weigh not what is lawful for them, but they run carelessly whithersoever their lust doth carry them. Admit we grant that Paul was a wicked man, and worthy to die, yet who had given private men leave to put him to death? Now, if any man had asked why they did so hate Paul, they would quickly have answered, because he was a revolt [apostate] and schismatic; but it was but a foolish opinion, and an opinion conceived of an uncertain report concerning this matter which had rashly possessed their minds. −

The same blindness and blockishness doth at this day prick forward the Papists, so that they think nothing unlawful for them in destroying us. Hypocrisy doth so blind their ears, that as men freed from the laws of God and merit they are carried by their zeal sometimes unto treachery, sometimes unto guile, sometimes unto intolerable cruelty, and, finally, to attempt whatsoever they will. Moreover, we see in this history how great the rashness of the wicked is. They bind themselves with a curse that they will eat no meat till they have slain Paul, as if his life were in their hands. Therefore, these brain-sick men take to themselves that which the Lord doth so often in Scripture say is his, to wit, −

“

To have the life and death of those men whom he hath created in his hand,” ( Deu 32:39). −

Moreover, there be not only two or three who are partners in this madness, but more than forty. Whence we do also gather how willing and bent men are to do mischief, seeing they run together thus on heaps. − (548) −

Furthermore, seeing Satan doth drive them headlong into their own destruction, how shameful is then our sluggishness, when as we scarce move one finger in maintaining the glory of God? We must use moderation, that we attempt nothing without the commandment of God; but when God calleth us expressly, our loitering is without excuse. −

(546) −

“

Tacita execratio,” a tacit execration.

(547) −

“

Anathematis,” of anathema.

(548) −

“

Turmatim,” in crowds.

Fuente: Calvin’s Complete Commentary

CRITICAL REMARKS

Act. 23:12. The Jews (rather than certain of the Jews) who banded themselves together under a curse to kill Paul were not the members of the Sanhedrim, who had forgotten their opinions in the council (Act. 23:6-9), and were again united as one man against the apostle (Holtzmann), but the Jewish populace, or at least forty of them (Act. 23:13), who came to the chief priests and the elders (Act. 23:14)i.e., to the Sadducean members of the council (De Wette, Meyer), who were hostile to Paulwith the information that they had bound themselves under a great curse to take him off. Josephus (Ant., XV. viii. 3, 4) mentions a similar conspiracy of ten Jews, who bound themselves by a solemn oath to assassinate Herod the Great, and relates (Ant., XII. vi. 2) the story of Matthias, the founder of the Maccabean dynasty, who slew an apostate Jew who offered sacrifice at Modin.

Act. 23:15. Ye with the council signify.i.e., with the consent of the council or Sanhedrim. As though ye would inquire something more perfectly.Better, as intending to investigate wore accurately (than on the former trial) the things concerning himi.e., the charges against him. The words on the morrow are omitted by the best MSS.

Act. 23:16. Whether Pauls sisters son resided in Jerusalem, or had accompanied him thither, cannot be determined. Against the former supposition stands the fact that Paul lodged with Mnason (Act. 21:16). Plumptre suggests he may have been one of Pauls Roman kinsmen (Rom. 16:7; Rom. 16:11) who had come to Jerusalem to attend the feast, and had heard the plot talked of in the caravanserai where he and the other pilgrims lodged. Alford thinks he may have been a young man domiciled in Jerusalem, as Paul himself had formerly been, for the purpose of attending school.

Act. 23:17. Bring this young man unto the chief captain.Though Paul had a promise of Divine protection, he did not neglect the use of ordinary means.

Act. 23:18. The words Paul the prisoner show that the apostle was still chained to a soldier.

Act. 23:21. A, or thei.e., the expected promise rather than order (Rosenmller) or message (Grotins).

HOMILETICAL ANALYSIS.Act. 23:12-22

The Conspiracy of the (more than) Forty; or, Pauls Life Endangered

I. The plotters.

1. Their persons. Jews; not members of the council, but zealots among the outside crowd who had been disappointed at the seeming failure of proceedings against Paul.

2. Their number. Over forty. Nothing symbolic in the number, which might have been any other. The conspirators having been so many were a formidable band as to strength, but a weak conclave as to secrecy. When two have possession of a secret it becomes liable to escape into publicity; how much more when it is shared in by nearly half a hundred?

3. Their aim. To kill Paulwhich probably they considered could not be compassed in any other way than by secret assassination, since the Sanhedrim had lost the power of inflicting capital punishment, and to all appearance Rome had thrown her shield over the apostles person.

4. Their oath. Not to eat or drink anything until they had accomplished their purpose. To this course they had bound themselves by a solemn imprecation before God. A rash experiment it might have turned out for them had not a loophole been provided for escaping from their vow, in case it should prove unsuccessful or impossible to be fulfilled. But, according to the Talmud, one who had taken on himself a rash vow might be released from it on application to the wise men of the time. He that hath a vow not to eat, said the Jewish doctors, woe to him if he eat, and woe to him if he eat not; if he eat he sinneth against his vow; if he eat not, he sinneth against his life. What must one do in such a case? Let him approach the wise ones, and they will release him from his vow, as it is written, The tongue of the wise is health (Pro. 12:18). (From the Talmud; quoted by Lightfoot, Hor Hebraic et Talmudic).

II. The plot.

1. Its disclosure to the chief priests and the elders. These were manifestly the Sadducean members of the Sanhedrim, who were hostile to Paul. The plan discovered to these, was

(1) cleverly contrived by the would-be assassins. It possessed at least one mark of sagacityit was simple and not difficult to understand. The chief priests and elders should call a second meeting of the council, propose to amicably forget their yesterdays bickerings, lay aside their mutual jealousies and recriminations, unite against their common foe and request the military tribune to fetch down his prisoner a second time into their council chamber, when they would promise with due care and becoming seriousness to make an accurate investigation into the charges which had been preferred against him. If they did this, the military tribune would hardly refuse their request; and then they, the confederates, the Invincibles of Jerusalem, would be in readiness, as the apostle was being conducted back to their chamber, most likely under a small escort, to fall upon him by the way and despatch him with their knives. It appears to have been told out, as well as contrived, in cold blood. The conspirators seemingly were not troubled with qualms of conscience, or secret fears, but talked about their infernal project like a matter of common business. The plan, moreover, appears to have been
(2) complacently listened to by those holy scoundrels into whose ears it was poured. Not one of all these venerable priests and elders expressed themselves as shocked at the proposal. Had they but shook their heads and made a pause when those villains told their tale, or turned an eye of doubt upon their faces, deep shame had struck them dumb, wrought in them fears, and caused them to break off their purposed deed of blood. But no! the dark communication whispered into their ears made secret joy within their guilty bosoms. When, having assented to the project, they laid it before the full council, it was
(3) silently accepted by all, probably also by the Pharisees, who may have felt that they had gone too far in throwing their shield over a prisoner so hateful as Paul. The miserable rulers, who scruple neither to smile nor slay contrary to the law, accept this bold proposal just as willingly as they embraced Judass offer against Jesus (Stier).
2. Its detection by Pauls nephew. How he came to be in Jerusalem, and how he obtained a knowledge of the conspiracy against his uncle, are points that have not been reported by Luke. But he may have lived in Jerusalem with his mother, Pauls sister, or been a student at some Rabbinical school in the city, as Paul himself had formerly been, or arrived in the Metropolis from Rome as a feast pilgrim; while it is scarcely necessary to inquire how a secret got out which was first shared in by forty unprincipled ruffians like the conspirators, and then told to a circle of bloodthirsty hypocrites like the Sanhedrists (see Critical Remarks). Anyhow, the diabolical project having come to his ears, he carried it to his uncle (to whom he appears to have found easy access), who, calling to him one of the centurions, requested that the youth might be conducted to the chief captain, for whom he had a communication of importance. This done, the chief captain having taken him aside, listened to the storywhich possibly did not startle him, knowing, as he must have done, the characters of both the Sanhedrists and of the lawless zealots, with which the city at the time was full, but which he cautioned the young man to keep to himself, along with the fact that he had discovered it to him the chief captain.

3. Its defeat by the chief captain. With a promptitude which showed he regarded the young mans story as antecedently probable, and intrinsically credible, and the situation as highly critical both for his prisoner, who might lose his life, and for himself who might be punished for neglect of duty in allowing a prisoner under his charge to be assassinated, he issued instant orders for the preparation of an escort of two hundred heavy armed soldiers, with seventy horsemen and two hundred spearmen (see Critical Remarks), to start at the third hour of the nighti.e., about 9 p.m., to convey Paul to Csarea, which order was executed and by which Paul was rescued.

Learn

1. The depths of Satan which exist in the hearts of mennot always excepting those who profess to be religious (Rev. 2:24).

2. The ease with which God can bring secret things to light, and disappoint the devices of the crafty.
3. The safety of those whom Christ shields.
4. The duty of those whom God has promised to protect not to neglect the use of ordinary means.
5. The great serviceto God, Christ and menwhich may be rendered by a youth.

HINTS AND SUGGESTIONS

Act. 23:11-12. The Two Covenants against Paul and For Him.

I. The murderous covenant of Pauls enemies.Powerful.

1. By their numberforty against one.
2. By their designsworn to kill him.
3. By their craft and dissimulation.

II. The gracious covenant of Pauls Lord.More powerful.

1. He discloses the designs of the conspirators.
2. Against powerful enemies He stirs up yet more powerful protectors.
3. He brings Paul uninjured out of the den of murderers.Gerok.

Act. 23:12-23. The Foes and the Friends of Paul.

I. The foes stirred up by Satan.

1. The forty, and more, conspirators sworn to kill Paul.
2. The chief priests and elders aiders and abetters of their murderous scheme.
3. The high priest and the Sanhedrim who gave it their co-operation.

II. The friends raised up by God.

1. Pauls sisters son, who happened to hear of the plot.
2. The chief captain, who took measures for Pauls transportation to Csarea.
3. The soldiersfootmen, horsemen, and spearmenwho escorted him on the way.

The Hand of Providence, as seen in the circumstances that led to the defeat of the conspiracy and the rescue of Paul.

I. The number of the conspirators.This made its secrecy practically impossible.

II. The discovery of the plot almost immediately after it was made.This gave time for counterplans.

III. The presence in Jerusalem of Pauls sisters son.Had he not got to hear of the conspiracy, access might not have been so easily found to the apostles presence.

IV. The kindness of the chief captain.Otherwise he might either not have listened to or not believed in the young mans story.

V. The credence given to the tale.This led the military tribune to take instant measures for the apostles safety, probably before the Sanhedrim had approached him with a request for the re-hearing of Pauls case.

VI. The strength of the escort.This rendered it certain that no surprise attack upon the road would succeed in doing hurt to the apostle.

How the Lord Laughed at Pauls Enemies.By delivering Paul

I. From the heart of a powerful, determined, and promising conspiracy.

II. At the moment when his destruction seemed imminent and inevitable.

III. By means of a boy, whose promptitude of action did more for Paul than all the plotting of the zealots and Sanhedrists did against him.

IV. With the aid of the instrument they hoped to employ for his destruction.viz., the chief captain.

Act. 23:12-24. A Defeated Plot.

I. The formation of the plot.The depths of Satan.

1. The conspirators.

(1) The Jews, or the Jewish party, in particular forty of them, hot-headed zealots, the Orangemen of Judaism.
(2) The chief priests and the elders, the leaders of the party who were supposed to have influence with the Sanhedrim.
(3) The council, or Sanhedrim, who, without question, acquiesced in the diabolical project.
2. The conspiracy.

(1) Its object: to kill Paul. So ten zealots conspired to assassinate Herod the Great because he had built a theatre and held gladiatorial shows in the Holy City.
(2) Its motive. Partly chagrin at being defeated in the council on the previous day, but chiefly hatred of Paul as an apostate. So Matthias slew a Jew who had offered sacrifice at Modin (See Critical Remarks).
(3) Its bond. An oath neither to eat nor drink until their project should be realised.
(4) Its plan. To persuade the captain to fetch down Paul to the council, so that he might be stabbed on the road.

II. The discovery of the plot.The folly of sin. Clever people frequently outwit themselves.

1. The conspirators were too many. Moral: when you want a secret to be kept, tell it to no one.

2. The plan was too good. The conspirators were so captivated with the ingenuity of their scheme that they could not refrain from talking about it.

3. The result was too sure. So certain were the plotters of success that they omitted the most ordinary precautions for safety. They paid no attention to who was listening while they were talking; and so it came to pass that Pauls nephew came to hear of it.

III. The defeat of the plotthe counsel of the Most High.

1. The young man conveyed the information to his uncle. A proper and courageous thing to do. Indicated presence of mind and promptitude of action.

2. Paul requested a centurion to take the lad to the captain. A mark of the influence which Paul had acquired, even over his keepers. Superiority of character will shine forth, even in a prison.

3. The captain heard the story, and charged the lad to hold his tongue. Remark upon the captains courtesy and prudence. Even heathens may exhibit some virtues.

4. Lysias arranges for Pauls transmission to Csarea. Thus defeating the devices of the apostles foes.

Act. 23:18. Paul the Prisoner.

I. In the mouth of the centurion a colourless designation of condition.

II. In the lips of his enemies an angry speech of degradation.

III. In the language of Paul a boasted title of honour.Eph. 3:1; Eph. 4:1; Php. 1:9; 2Ti. 1:8. Paul the prisoner; but therein happier than any potentate with all his chains of gold. Said Ignatius, My chain is my honour, my links pearls. One hour changed Josephs fetters into gold chains, his stocks into a chariot, his gaol into a palace, Potiphars captive into his masters lord, the noise of his gyves into abrech. So, and much more than so, will it be with all Christs prisoners at His coming. This made Chrysostom say that he had rather be Paul, the prisoner of Jesus Christ, than Paul rapt up into the third heaven (Trapp).

This Young Man; or, What a Youth may Be and Do.Discovered in the characteristics and conduct of Pauls sisters son.

I. Characteristics.Five noble qualities in any, but specially in a youth.

1. Intelligence. Pauls nephew walked not through the world or the city of Jerusalem sleeping or dreaming, but kept his eyes and ears open, and picked up the plot which had been formed against his uncle.

2. Affection. On what footing religiously he stood with his uncle cannot be told. Perhaps, like his uncle, he was a Christian disciple, though just as likely he was not. Yet in the sudden peril which confronted his mothers brother, he forgot not his blood relationship, and felt imperilled to make a bold stroke for his rescue.

3. Promptitude. Much depended on the swiftness of his action. Had he delayed in making known his discovery, his uncles life might have been lost. But the instant he became acquainted with the gruesome plot he took measures for its frustration.

4. Courage. Had he been timid he would have shrunk from the difficulties that opposed his forward movement. But animated by a holy affection he brought to the execution of his purpose a lofty and undaunted fortitude. First, he found or forced his way into the castle to see his uncle, and next he boldly proceeded to the governors presence; and finally he told out his story, seemingly without pausing to inquire whether it would be believed.

5. Discretion. Counselled to keep his secret to himself and to reveal to no one the communication he hadmade to the governor, he did so, and thus both escaped the danger to which his own life would have been exposed, had it got abroad that he had foiled the plans of the conspirators, and enabled the governor to carry out his scheme for the safety of Paul.

II. Conduct.

1. He frustrated a wicked plot. Rendered futile and vain the murderous designs which had been formed against Paul. By being shrewd and wide-awake, prompt and decisive, loving and considerate, courageous and fearless, prudent and cautious, he defeated forty villains who had plotted together, and bound themselves under a curse, to commit a dark deed of blood, and delivered the Sanhedrim from being partakers of the awful crime.

2. He saved a noble life. The noblest life that that day existed in Jerusalem; the life of the greatest man that bad arisen within the Christian Church; the life of one who under God had proved himself one of the grandest benefactors of his nation and of the world.

3. He furthered a Divine purpose. How little men know when they serve as instruments in Gods hands. It was in the Divine purpose and plan that Paul should preach at Rome, and consequently that he should escape from this peril. Yet neither of these facts were known to the youth, who simply carried out his own thoughts, and in so doing advanced the Divine design.

4. He secured for the Church and the world a rich legacy of religious literature. Had Pauls life been taken as the result of that conspiracy, both the Church and the world would have been poorer to-day by the lack of those immortal letters which were written from Csarea and from Rome.

Learn

1. That young men may be used by God for the loftiest purposes; and
2. That in order to be so used they should cultivate for themselves the noblest qualities of mind and heart.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

g.

The plot for Pauls life and his escape. Act. 23:12-30.

Act. 23:12

And when it was day, the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

Act. 23:13

And they were more than forty that made this conspiracy.

Act. 23:14

And they came to the chief priests and the elders, and said, We have bound ourselves under a great curse, to taste nothing until we have killed Paul.

Act. 23:15

Now therefore do ye with the council signify to the chief captain that he bring him down unto you, as though ye would judge of his case more exactly: and we, before he comes near, are ready to slay him.

Act. 23:16

But Pauls sisters son heard of their lying in wait, and he came and entered into the castle and told Paul.

Act. 23:17

And Paul called unto him one of the centurions, and said, Bring this young man unto the chief captain; for he hath something to tell him.

Act. 23:18

So he took him, and brought him to the chief captain, and saith, Paul the prisoner called me unto him, and asked me to bring this young man unto thee, who hath something to say to thee.

Act. 23:19

And the chief captain took him by the hand, and going aside asked him privately, What is it that thou hast to tell me?

Act. 23:20

And he said, The Jews have agreed to ask thee to bring down Paul tomorrow unto the council, as though thou wouldest inquire somewhat more exactly concerning him.

Act. 23:21

Do not thou therefore yield unto them: for there lie in wait for him of them more than forty men, who have bound themselves under a curse, neither to eat nor to drink till they have slain him: and now are they ready, looking for the promise from thee.

Act. 23:22

So the chief captain let the young man go, charging him, Tell no man that thou hast signified these things to me.

Act. 23:23

And he called unto him two of the centurions, and said, Make ready two hundred soldiers to go as far as Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night:

Act. 23:24

and he bade them provide beasts, that they might set Paul thereon, and bring him safe unto Felix the governor.

Act. 23:25

And he wrote a letter after this form:

Act. 23:26

Claudius Lysias unto the most excellent governor Felix, greeting.

Act. 23:27

This man was seized by the Jews, and was about to be slain of them, when I came upon them with the soldiers and rescued him, having learned that he was a Roman.

Act. 23:28

And desiring to know the cause wherefore they accused him, I brought him down unto their council:

Act. 23:29

whom I found to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds.

Act. 23:30

And when it was shown to me that there would be a plot against the man, I sent him to thee forthwith, charging his accusers also to speak against him before thee.

Act. 23:12-15 Pauls escape from the council only stirred up a greater hatred. It was the very morning following his experience with the Sanhedrin that more than forty men agreed together neither to eat nor drink until they had slain Paul. These forty thought even as Paul thought so long ago that they were doing a service to God in this murderous act. When they came to the high priest and elders to secure their cooperation in this nefarious scheme they expressed no shame. Indeed, they seemed to expect approval and congratulations.

Act. 23:16-18 This was not the first or the last time murder was employed as a means of quelling apostasy. The place was worked out in the secrecy of the forty men but soon others heard and at a certain place the name of Paul struck a responsive chord of interest in the mind of a young lad who heard it. He stopped to listen more fully to the gossip that involved the name of one so dear to him. What he heard made his heart leap within him. These men were assassins and this was a plot of murder of his own uncle. That afternoon Paul had a visitor. How surprised and glad he must have been to see his nephew. But in a moment Pauls face took on a serious expression as he heard his nephew tell him

Uncle, they are plotting to kill you. I heard men saying that tomorrow morning the priests are going to ask Claudius Lysias to bring you down before the council as if they would inquire more accurately concerning your case, but men will be lying in wait on the way and they will rush upon you and kill you.
Immediately upon hearing of this Paul acted in the wise way he was wont to. He called one of the ten centurions or captains near by and asked him to take his nephew to the chief captain for he had something to say to him.

879.

How was the plot to kill Paul like Pauls previous persecution of the church?

880.

How was the intenseness of the hatred of the 40 men expressed?

881.

Who averted the disaster?

882.

Who escorted Pauls nephew to Lysias?

Act. 23:19-22 See how kindly and gently the chief captain treats this young lad. As nervous and shy as the boy would be he took him by the hand and led him aside to hear what he had to say. When Lysias heard of this plan he saw in it a great danger, not only to justice but to his own office. So great was the danger that 470 soldiers must be called to help.

883.

How did the chief captain show his kindness to the lad?

Act. 23:23-30 As once before, there was only one recourse to save his life and that was to leave Jerusalem. This time Paul was to ride out on horseback.

There was to be a letter to accompany this impressive appearing group. The centurion in charge was to take it to the governor Felix to explain the case history of the prisoner.

If you will read carefully the letter in Act. 23:26-30 you will notice a subtle lie or two told by Lysias to cover up his hasty actions. He says (in Act. 23:27) that he rescued Paul from the Jews having learned he was a Roman. Now you know it wasnt until after he had taken him into the castle that he learned he was a Roman.

The tribune makes no mention of the attempted scourging. So has man attempted through any and all means to appear righteous before his fellow-man.

884.

What real danger did the tribune see in the plot on Pauls life?

885.

Name the two falsehoods that Lysias put in his letter.

Fuente: College Press Bible Study Textbook Series

(12) Certain of the Jews banded together . . .The casuistry of the more fanatic Jews led them to the conclusion that a blasphemer or apostate was an outlaw, and that, in the absence of any judicial condemnation, private persons might take on themselves the execution of the divine sentence. So, they may have argued, Mattathias, the founder of the Maccabean dynasty, had slain the apostate Jew who offered sacrifice at the altar at Modin (1Ma. 2:24); so ten Zealots of Jerusalem had conspired to assassinate Herod the Great because he had built an amphi-theatre and held gladiatorial games in the Holy City (Jos. Ant. xii. 6, 2; xv. 8, 3). It is melancholy but instructive to remember how often the casuistry of Christian theologians has run in the same groove. In this respect the Jesuit teaching, absolving subjects from their allegiance to heretic rulers, and the practical issue of that teaching in the history of the Gunpowder Plot, and of the murders perpetrated by Clement and Ravaillac, present only too painful a parallel. Those who now thus acted were probably of the number of the Zealots, or Sicarii.

Under a curse.Literally, they placed themselves under an anathema. This was the Jewish kherem, and the person or thing on which it fell was regarded as devoted to the wrath of God. (Comp. Notes on 1Co. 16:22; Gal. 1:8-9.) So also in the Old Testament we find that Jericho and all that it contained was a kherem, or accursed thing, devoted to destruction (Jos. 7:1).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Conspiracy, and its Disclosure , Act 23:12-22 .

12. Under a curse By the Jewish anathema a thing was sacredly devoted to God, either for service or for retribution and destruction. The form of the resolution was, “According to my oath I will neither eat nor drink, whose eats or drinks is a double criminal.” But how could they escape starvation in case of failure? Chrysostom keenly says, “Then they were forever cursed; for they did not kill Paul.” But Lightfoot shows that the rabbies had the spiritual power to play pope and absolve them from their vow. Says the Talmud, “To a man that has vowed to abstain from food and drink, woe if he eats, and woe if he drinks; if he eats, he breaks his vow; if he eats not, he destroys his life. What then must he do? Let him go to the rabbies, and they will release him from his vow?” A similar conspiracy and oath were undertaken by ten Jews against Herod with similar failure.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And when it was day, the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul.’

Indeed these Jews were so determined to kill Paul that they bound themselves under a curse to do so. They swore that they would neither eat nor drink until they had achieved their purpose. We are not told whether the Asian Jews were involved, but it must seem possible. It was not, however, only them. These men clearly expected to achieve their aim quickly and if they failed would abandon the curse on the grounds of impossibility of accomplishment, a useful Rabbinic let-out. But the curse was real nevertheless. In their own eyes they knew that they would lose face before God and men by its failure.

Fuente: Commentary Series on the Bible by Peter Pett

The Jews Plan An Ambush With The Purpose of Slaying Paul, Which Is Thwarted by Paul’s Nephew and the Divine Hand (23:12-24).

We discover here how the hatred that has followed Paul around at the hands of the Jews is continuing to grow. It had begun with the Jews of Asia, and continued with the stirred up crowd. Although the last, left to itself, would soon die down. But there was a core of fanatical Jews in whom the hatred continued and grew. With them it would not die down, and it is of them that we now learn. And gradually that hatred will grow through the controversies of the Sanhedrin, while the High Priest probably never forgave him for publicly calling him a whited wall and reminding him of the judgment he faced. And soon the majority of the Sanhedrin will become determined to seek his death. He has become a focal point and they are beginning to believe their own propaganda. And they do so unceasingly until he disappears in a ship towards Rome. Jerusalem has truly rejected both the servant and his Master, and is rejected in turn by Him.

Here then the hatred of many Jews against Paul is revealed by another determined plot to kill him. By now he was notorious and it is questionable how safe his life could ever be again. Humanly speaking only the Roman guards and the fortress kept him safe from death. As it was with Jesus when He was in Jerusalem, so it is with Paul. Plans were being made by the Jews to kill him.

Fuente: Commentary Series on the Bible by Peter Pett

The Jews Plot Against Paul’s Life In Act 23:12-22 we have the account of how the Jews plotted against Paul’s life.

Act 23:22 Comments The chief captain charged Paul’s nephew to keep silence about this plan to bring Paul out of Jerusalem and to Caesarea, the headquarters of Rome’s presence in Palestine where the Roman governor sat. This captain knew how volatile Jewish mobs could behave, endangering Roman soldiers and making it difficult to manage the Palestinian region. He did not want his life endangered by Jewish zealots as well by having someone disclose him as the one who brought Paul out of the hands of the Jews.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Plot of the Jews.

The murderous design of the Jews:

v. 12. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

v. 13. And they were more than forty which had made this conspiracy.

v. 14. And they came to the chief priests and elders and said, We have bound ourselves under a great curse that we will eat nothing until we have slain Paul.

v. 15. Now, therefore, ye with the Council signify to the chief captain that he bring him down unto you tomorrow as though ye would enquire something more perfectly concerning him; and we, or ever he come near, are ready to kill him.

It is not difficult to imagine what happened in the assembly of the Jews after Paul had been torn from them by the Roman soldiers, how they blamed and cursed one another for their foolishness in letting their intended victim escape, how they vowed to find some way of removing the hated preacher of Christ at the first opportunity. And this chance apparently offered soon. For on the following day the Jews, a certain number of them that were exceptionally violent in the expression of their hatred against Paul, formed a conspiracy, by solemnly binding one another with an oath of execration, placing themselves under an anathema, making themselves liable to the most terrible punishments of God in case they either ate or drank before they had killed Paul. These forty odd Jews that thus became guilty of an almost unbelievably blasphemous use of the name of God very likely belonged to that class of fierce zealots known as assassins, who shrank back from no crime in the interest of what they believed to be true orthodoxy. Evidently they felt pretty sure of their ground, for they did not hesitate to come to the chief priests and the elders and lay their plan before them, not officially, perhaps, but with the full expectation of unofficial recognition and approval. They frankly told them that they had bound themselves under a great curse to partake of no food until they had killed Paul. But they needed the cooperation of the chief priests in carrying out their murderous plan, their suggestion being, briefly, that the Jewish rulers should intimate to the Roman tribune that they had the intention, with the entire Synedrion, of making a more exact examination of Paul’s case, as though they would want to judge of his matter more accurately. For this reason the tribune should lead the prisoner down to them. And the assassins were ready, they were fully prepared, to murder Paul on the way, before ever he would come near to the place of the assembly, in order that no suspicion would attach to the members of the Sanhedrin as to complicity in the crime. It was truly a devilish scheme, apparently destined to be successful. Thus the hatred of the world against the confessors of Christ to this day will not hesitate to make use of extreme measures, of blasphemous oaths and plots and murders, to hinder the course of the Gospel.

Fuente: The Popular Commentary on the Bible by Kretzmann

SECTION III

PAUL IS CONVEYED FROM JERUSALEM TO CESAREA, AND THERE SPEAKS IN DEFENCE OF HIMSELF BEFORE THE ROMAN PROCURATOR FELIX, AND, SUBSEQUENTLY, BEFORE HIS SUCCESSOR FESTUS, AS WELL AS BEFORE KING AGRIPPA II

Act 23:12 to Act 26:32

A.A CONSPIRACY AGAINST THE LIFE OF PAUL HAVING BEEN DISCOVERED, HE IS SENT, FOR THE SAFETY OF HIS PERSON, TO CESAREA, WHERE HE IS PLACED IN THE CHARGE OF FELIX, THE ROMAN PROCURATOR

Act 23:12-35

12And [But] when it was day, certain of the Jews [day, the Jews6] banded together [combined], and bound themselves under a curse [themselves by an oath7], saying that they would neither eat nor drink till they had [should have] killed Paul. 13And they [But there] were more than forty which had [forty men who] made this conspiracy. 14And they [These] came to the chief priests and elders, and said, We have bound ourselves under a great [solemn] curse, that we will eat [taste] nothing until we have slain Paul. 15Now therefore ye with the council signify [give notice] to the chief captain [the tribune] that he [should] bring him down unto you to morrow [om. to morrow8], as though ye would inquire something more perfectly [as if ye were about to inquire more thoroughly] concerning him [into his case]: and we, or ever he come near, are ready to kill him [but we are ready to kill him, before he comes near.] 16And when [However (),] Pauls sisters son heard of their lying in wait, he [of the plot, and] went and entered into the castle [barracks], and told Paul. 17Then [But] Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain [tribune]: for he hath a certain thing [something] to tell him. 18So he took him, and brought him to the chief captain [tribune], and said, Paul the prisoner called me unto him, and prayed [asked] me to bring this young man unto thee, who hath something to say unto thee. 19Then [But] the chief captain [tribune] took him by the hand, and went with him aside privately [withdrew to a private place], and asked him, What is [it] that thou hast to tell me? 20And [But] he said, The [That the] Jews have agreed [together] to desire thee that thou wouldest bring down Paul to morrow into [before] the council [chief council, ], as though they would inquire somewhat of him more perfectly [as if the council would9 institute a more thorough investigation concerning him]. 21But do not thou yield unto [thou be persuaded thereto by] them: for there lie in wait for him of them more than forty men, which [who] have bound themselves with an oath [as in Act 23:12], that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee [waiting for thy promise]. 22So the chief captain then let the young man depart [Then ( .) the tribune dismissed the young man], and charged him, See thou tell no man that thou hast shewed these things to me [charged him to tell no one, that he had disclosed this to him, ]. And he called unto him two [of the, .] centurions, saying, Make ready two hundred soldiers to go to Cesarea, and horsemen three score and ten [seventy horsemen], and spearmen [and of light-armed men] two hundred, at the third hour of the night; 24And provide them, [And they were also to provide] beasts, that they may [might] set Paul on, and [to] bring him safe [in safety] unto Felix the governor. 25And he wrote a letter after this manner: 26Claudius Lysias unto the most excellent [the noble] governor Felix sendeth greeting. 27This man was taken of [seized by] the Jews, and should have been killed of [and was on the point of being killed by] them: then came I with an army [with the soldiery ( , as in Act 23:10)], and rescued him, having understood [learned] that he was a Roman [citizen]. 28And when I would have known the cause wherefore [And as I wished to ascertain the grounds on which] they accused him, I brought him forth [down, ] into their council: 29Whom I perceived to be accused [only on account] of questions of their law, but to have nothing laid to his charge worthy of death or of bonds [imprisonment]. 30And [But] when it was told me how [om. how] that the Jews laid [that they10 would lay] wait for the man, I sent [him] straightway to thee, and gave commandment to his [gave notice to the] accusers also to say before thee what they had against him. Farewell [that they should speak before thee (om. what they Farewell)11].

31Then the soldiers, as it was commanded them, took Paul, and brought him by [during the, .] night to Antipatris. 32[But] On the morrow [next day] they left the horsemen to go with him, and returned to the castle [barracks]: 33Who [But these], when they came to Cesarea, and delivered the epistle to the governor, presented Paul also before him. 34And when the governor [But when he12] had read the letter, he asked of what province he was. And when he understood [learned] that he was of Cilicia; 35I will hear thee, said he, when thine accusers are also come [also here]. And he commanded13 him to be kept in Herods judgment hall [in Herods palace].

EXEGETICAL AND CRITICAL

Act 23:12-13. And when it was day. i.e., the Jewish party; the details are given in Act 23:13. is, here, an unauthorized and lawless combination, a conspiracy. ., they pronounced a curse, an imprecation on themselves () if they should taste any thing before they had slain Paul. [See , etc., in Schleusner: Thes. sive Lex. in LXX. I. 221.Bound themselves under a curse, in Greek, anathematized themselves Anathemaamong the Jews seems to have been used to represent a Hebrew word denoting an irrevocable vow, or something consecrated either to Gods special service or to irremissible destruction . These Jews invoked the curse upon themselves if they should prove false to the pledge which they had given. (Alex).Tr.]. It may, at the same time, be remarked that the Talmud provided a loop-hole, that is, furnished the means for releasing an individual from the vow and the curse, if the performance of the former became impossible; the wise Jewish teachers could free him from his vow. Lightfoot has quoted the passage from Abodah Zarah [in Hor Hebr. et. Talm. ad loc., where he gives the following version: Homini qui vovit se abstenturum a cibo, v si edat, v si non edat. Si edat, peccat in votum suum: si non edat, peccat in vitam suam. Quid ei hic faciendum? Adeat sapientes, et illi solvent ei votum suum. Sicut scribitur: Lingua sapientum est sanitas, Pro 12:18.Tr.]. with the subjunctive [Winer, 41. 3] indicates their belief that the result which they desired, would inevitably follow.

Act 23:14-15. And they came to the chief priests.The conspirators, in order to gain their object, applied to the authoritiesdoubtless, primarily, to the chief priests and members of the Great Council who entertained Sadducean views. It was their wish that the whole Sanhedrin ( ) would request the Roman commander to bring the prisoner before them, so that they themselves might way-lay him, and thus find an opportunity to assassinate him before he could reach the assembly ( ). [for the genitive of the design and the result ( with the infin.) see Winer, 44. 4.Tr.]

Act 23:16. And when Pauls sisters son heard.We have no other information respecting this young man; Bengel explains his discovery of the murderous design, by assuming that strict secrecy had not been observed, as none suspected that tidings of it could possibly reach Paul or the Roman tribune. [Alford supposes that the young man was, like Paul himself at an earlier period, receiving instruction in the schools in Jerusalem, and may there have heard the scheme mentioned.Tr.]. The circumstance shows that the apostle was not so rigorously confined, as to prevent the approach of a third person. Still, he was a , Act 23:18, and was probably held, as at Rome, Act 28:16, in custodia militaris, chained to a soldier who guarded him.

Act 23:17-22. Paul called one of the centurions.In order to keep the matter as secret as possible, Paul simply requests the centurion, without explaining his purpose, to conduct the young man to the tribune, to whom the information was to be given. The latter courteously received the young man, took him by the hand in a manner which inspired confidence, and led him to a spot where they could converse without witnesses ( , confidentially). [The English version changes the construction for the sake of uniformity, the Greek abruptly passing from the third to the first and second persons, (literally translated): charging him to tell no one, that thou hast disclosed these things unto me. The same end might have been secured by inserting saith he, as in Act 1:4. (Alex.).On this and other instances of a transition from the oratio obliqua to the recta, see Winer: Gram. 63. II. 2.Tr.]

Act 23:23-24. Make ready two hundred soldiers.A military force, consisting of 470 men, was directed to escort the prisoner, in order to protect him not only against the plots of assassins, but also against any open attempt on his life. The force consisted of heavy-armed foot soldiers (which signification the context assigns to ), a small squadron of cavalry, and a body of light-armed foot-soldiers. is a word not found in any classic Greek writer [perhaps frequently occurring at that period in the popular language, but not adopted by writers. (Meyer).Tr.], and occurs only in two passages of later writers [mentioned in Rob. Lex. ad verb.Tr.], in one of which [quoted by Grotius, Meyer and Alford], the word is introduced in connection with bowmen and men armed with a light shield. The explanation that, the were halberdiers, or life-guardsmen (protecting the right side of the commander), cannot be accepted; they were, on the contrary, soldiers who seized the weapon with the right hand, whether it was a javelin or sling, and who were, accordingly, either javelinmen or slingers. Ewalds conjecture that the slingers were Arabian auxiliary troops, is, very probably, in accordance with the fact, as those regions had, from early times, been celebrated for their slingers. The reading in Cod. Alexand. [A.], which Lachmann preferred, viz., , accords with this view, although that reading itself is doubtless a later correction. [Meyer also regards the latter ( and ), as a correct interpretation of the original word, . ( and ). The reading of the text. rec. is sustained by B (e sil). E. G. H., also Cod. Sin.Tr.]. ., at the third hour of the night, i.e., the men. were to be ready to march at nine oclock in the evening, or as soon afterwards as the order that they should proceed, arrived; it was intended that their movements should be concealed by the darkness of the night. It was also ordered that several beasts of burden, i.e., horses or mules, should be in readiness, so that they might relieve one another. [They were not intended, as Kuinoel says, in usum Pauli et militis ipsius custodis, but solely in usum Pauli, as the words . . . plainly show (Meyer).Tr.]. is equivalent to: to conduct to a place of safety. Bengel makes an exceedingly ingenious and happy remark on the transition from the direct [oratio recta] to the indirect [or. obliquacomp. Exeg. note on Act 23:17-22, ult.Tr.] form of speech, Act 23:24 : , : namely, this change of construction corresponds to the facts themselves, for the tribune did not at first announce that the object of the march was to furnish Paul with a military escort. Hence the design of the whole expedition, which was at first kept secret, is stated in , and, in order to express this plainly, the transition already begins with .

Act 23:25-30. a. Felix.[Since the death of Herod Agrippa, recorded in Act 12:23, Judea had again become a part of the great Roman province of Syria, and was governed by deputies (or procurators) of the Syrian proconsul. (Alex.).Tr.]. He was at that time the procurator of Judea, and is mentioned by Josephus, Tacitus, and Suetonius. His full name was Antonius Felix. He was a freedman of the emperor Claudius (Tac. Hist. V. 9), and a brother of Pallas, one of the favorites of Nero, and was appointed procurator by Claudius in the year A. D. 53, after the deposition of Cumanus. But, as Tacitus says (loc. cit.), he exercised the power of a king in the spirit of a slave [jus regium servili ingenio exercuit], and was, hence, subsequently recalled, about A. D. 60 or 61; the imperial favor, however, which his brother Pallas enjoyed, protected him against the accusations of the Jews.Grammatically, , in Act 23:25, belongs to in Act 23:23; but, as a matter of fact, the letter, which was intended to state the case to the procurator, may possibly have been written at a somewhat later period. , exemplum, indicates that the contents of the letter are given in their original form and extent. [Luke with his inquisitive habits (see his Gospel Act 1:1) would find an opportunity to copy the letter during his abode of two years at Cesarea. (Hackett).Tr.]

b. Having understood that he was a Roman. after , is pleonastic. implies, in the connection in which it stands, that Claudius Lysias had ascertained, before Pauls life was in danger, that he was a Roman citizen, and that it was precisely this circumstance which had induced him to interfere, in order to rescue him. But this statement is entirely inconsistent with the facts themselves, Act 21:31 ff., and comp. Act 22:25 ff. The attempt has, therefore, been made to reconcile the two by assuming that is used without any reference to a particular time (Grotius), or else, that the writer of the letter alludes to the second rescue, Act 23:10 (Du Bois). But all such explanations are instances of art perversely applied. The tribune undoubtedly intended, for the sake of exhibiting his zeal in the public service in a favorable light, to say that he had rescued the man from death, because he knew that he was a Roman citizen. Personal considerations induced him to give a distorted view of the facts that had occurred. And this comparatively trivial circumstance affords evidence, as Meyer correctly observes, of the genuineness of the letter. The words exhibit negligence in the arrangement of the terms of the sentence, as two different constructions are combined. [He writes hastily, and mixes two constructions together: 1. , and, 2. .See Winer, 63. I. 1. (Meyer).Tr.]

Act 23:31-33. Took Paul, and brought him. is descriptive of the act of placing Paul on a beast of burden. After a rapid night march, he and the escort reached Antipatris, a city which Herod the Great had built, and named after his father Antipater. It was situated in a plain, at a distance of 42 Roman, that Isaiah , 7 or 8 [German] geographical miles from Jerusalem. Hence the escort, which had commenced the march at 9 oclock on the previous evening, must have reached this station in the course of the forenoon. The foot-soldiers proceeded no further than Antipatris, but returned to Jerusalem [where their aid might possibly be needed, if any tumult should occur, while the safety of Paul no longer required so strong a force (Meyer).Tr.]. The horsemen continued to escort the prisoner until they reached Cesarea, which was 26 Roman miles distant from Antipatris. [See the full account of the road, etc., in Conyb. and Howsons Life, etc., of St. Paul, Acts 21, where Mr. Howson says, in the text, and a note: It is to the quick journey and energetic researches of an American traveller, that we owe the power of following the exact course of this night march from Jerusalem to Cesarea.See A visit to Antipatris, by the Rev. Eli Smith, missionary in Palestine, in the Bibliotheca Sacra, Vol. I. p. 478496. (Conyb., etc., II 275).Tr.]

Act 23:34-35, And when the governor [when he] had read the letter.Felix addressed only one question to Paul, which referred to the latter personally, as the epistle stated that he was a Roman citizen, without mentioning his residence. means ad finem usque audire, to give a full hearing, was the name which the palace, built by Herod the Great, received only after it was occupied by the Roman governors. The apostle was, as it here appears, not confined in a public prison [probably in consequence of the favorable statement made in the letter,Tr.], but was placed in an apartment of the same palace in which the procurator resided.

DOCTRINAL AND ETHICAL

1. The promise of divine protection which was conveyed by the word , Act 23:11, was very speedily fulfilled. The enemies of the apostle pursued him with a deadly hatred; the number of the conspirators was large, their plot was carefully arranged; and yet the almighty protection of the Redeemer secured His servant from harm. That which was concerted in secret, He made manifest; the designs of wicked men were frustrated by a superior military force. Thus the exalted Redeemer rules in the midst of His enemies [Psa 110:2.].

2. A body-guard, consisting of nearly 500 men, accompanies the apostle; he had never before been attended by such a force, or appeared with such a large retinue. For the consideration which was thus paid to him, he was, no doubt, primarily indebted to his Roman citizenship. Still, it is equally true that his personal safety required such a strong force. Christ not only protects, but also honors His people. And the unsought honor which a child of God in this manner often obtains, reflects its rays of glory on Him, by whose grace a converted sinner is what he is [1Co 15:10].

3. The personal innocence of Paul is attested by the Roman tribune; the latter, however, at the same time employs language which shows that he regarded the whole case, and the faith, with very little respect, Act 23:29. He was a man of the world, and looked on religion and its concerns as matters of secondary importance. And yet he is influenced to employ a considerable part of the military force which he commanded, in the service of Paul. Thus the world, even when entertaining designs of an opposite nature, is so controlled as to serve the kingdom of God, and exalt the honor of Christ.

HOMILETICAL AND PRACTICAL

Act 23:12. Bound themselves that they would neither eat nor drink.What burdens men are willing to assume, for the purpose of opposing the kingdom of God! What happy results would have already followed, if its friends were equally willing to make sacrifices in promoting its interests, and were as firmly united together!

Act 23:13. And they were more than forty.What a bundle [Mtt. Act 13:30] these tares will hereafter make, when they shall be bound together! (Rieger).

Act 23:14. And they came to the chief priests.The high priest, who, when he performed the duties of his office, exhibited on his mitre the words: Holiness to the Lord, and on his breastplate Lights and Perfections [Exo 28:30-36], allows himself to be made the leader of a band of sworn assassins. Such is the result of a false religious zeal, and such the fruit of an unrenewed heart. O that it had been the only example of this kind! (Ap. Past.).

Act 23:15. As though ye would inquire and we are ready.These are Cains saints, who conceal the murderers club behind the veil of the law. (Starke).

Act 23:16. And when Pauls sisters son heard.We know not whether this youth was already a Christian, or still a Jew, nor do we know the means by which he discovered the plot; it is enough for us that God was pleased to employ him as the guardian angel of the apostle.The Lord, who rules over the angels, and can command the earthquake, employs a lad on this occasion, in executing His purpose, so that the words in Psa 7:14-16 might be fulfilled. (Besser).

Act 23:17. Then Paul called one of the centurions.He had received Christs own promise of protection, Act 23:11, but he did not on that account neglect to avail himself of ordinary means of protecting himself; these means were, on the contrary, in his eyes the stretched-out saving hand of the Lord.Observe that, while Paul trusts in God, he does not neglect the use of ordinary means.Here, too, Luther resembles him. He submitted to the circumstances after his interview with Cajetan, escaped from the city of Augsburg by night, and rode eight [German, nearly forty English] miles, until he reached a place of safety. (Besser).

Act 23:19. Then the chief captain took him by the hand, etc.Thus heaven gave additional signs; for these men had the time and the inclination to listen to the young man kindly, which was not their usual manner. (Williger).Even pagans exhibit a certain natural uprightness and fidelity; but, alas! how rare have such qualities become among Christians! Hos 4:1. (Starke).

Act 23:23. Make ready two hundred soldiers, etc.Here Paul travels in state, like a great lord; he is now great in the eyes of God, for he that feareth the Lord, is greater than he that taketh a city [Pro 16:32], At other times he travelled wearily on foot, but now he rides. He doubtless reflected on the truth that all things, even the beasts of the field, are the Lords, and are bound to serve Him. (Bogatzky).This escort of pagan soldiers is a striking emblem of the soldiers of the Lord, who encamp round about them that fear him [Psa 34:7]. God is the God of hosts in the kingdom of spirits and of men, and he employs them, according to His own good pleasure, in protecting His people. By his providential care, five hundred men protect His apostle against forty bandits. (Ap. Past.).

Act 23:24. And bring him safe unto Felix.Who that reads of Paul, attended by his military guard, does not at once think of Luther, his brother in spirit, his successor in office, the partner of his fortuneshow he was taken by armed men, and safely conducted to the castle of Wart-burg?

Act 23:25. Claudius Lysias unto the most excellent, etc.Lysias does not, in the faintest manner, conceive of the value of the present which he bestows on Felix, when he sends Paul to him. It is true that Felix did not appreciate the gift, Acts 24. Still, Pauls countenance presented another letter of commendation, for it was there written Governor Felix! God saluteth thee with salvation and peace! O that he had understood this letter! (Williger).

Act 23:27. This man was taken of the Jews, etc.When we examine this letter, we perceive that the pagan writes with more honesty and equity than the orthodox Jews speak. And even in our day, Paul fares better with Lysias and Felix, than he does with those who profess to adhere to the letter, but who deny the spirit. (Gossner).

Act 23:29. Accused of questions of the law.This is the language of a heathen, who thinks that the religious disputes of the Jews are entitled to no consideration. But this opinion was the means, in the providence of God, of rescuing Paul from the hands of murderers. (Starke).

Act 23:35. And he commanded him to be kept in Herods judgment hall.We have here another instance of Gods tender care for his servant, in granting him repose, and a favorable season for prayer, so that he might be strengthened in the Lord, and prepare himself for the witness which he was to bear in Jerusalem. He was protected not only by the guard of the governor, but also by the good hand of his faithful Lord and Saviour. He was thus enabled, after escaping the perils of the road, to perceive the evidence of the divine protection which he enjoyed, and he saw that he was conducted more and more nearly to Rome, his point of destination, and, indeed, to his own happy end. He was strong in faith, and glorified God. He became more and more firm in his resolution to deliver his apostolical testimony, and he was well prepared for any future event. The pauses which the Lord sometimes allows us in our labors and sufferings, are intended to render us similar services. (Ap. Past.).

ON THE WHOLE SECTION, Act 23:12-35The Lord protects his people: I. They need His protection against the insidious designs of enemies; (a) these enemies form combinations against righteous men, Act 23:12-13; (b) and, at the same time, often assume the mask of religion, Act 23:14-15. II. The protection of the Lord is extended to them; (a) He exposes the malice of their enemies, Act 23:16; (b) and influences the hearts of men with a view to the welfare of His people, Act 23:17-22. (Lisco).

The murderous plot of Pauls enemies, and the gracious covenant of his Lord: I. Those enemies were powerful, in consequence of (a) their numberforty against one; (b) their ultimate designthey were bound by an oath to kill him; (c) the means which they employedcunning and deceit. But, II. The Lord, who made a covenant with His servant, was far more powerful (Be of good cheer, etc., Act 23:11); (a) He exposed the plot formed by those enemies; (b) He raised up for the apostle protectors, who were more powerful than his enemiesagainst the high priest, the Roman commander; against the 40 conspirators, more than 400 soldiers; (c) He led him forth, unharmed, out of the toils of his enemies.

Rejoice, ye righteous, for the Lord is with His people! I. He gives them inward strength by the assurance of His grace, Act 23:14; II. He exposes the devices of his enemies, Act 23:16; III. He raises up for them active friends (Pauls sisters son), and powerful protectors (Lysias);. IV. He conducts them safely through the midst of their enemies (Pauls military escort on leaving the city); V. He furnishes them with honorable credentials (the letter of Lysias to Felix);

The angel of the Lord encampeth round about them that fear him, and delivereth them, Psa 34:7. The protecting angel approaches the apostle in a threefold form: I. As a comforting vision, in the prison, Act 23:11; II. As a tender friend, in the person of his sisters son, Act 23:16 ff.; III. As a powerful body-guard, in the form of Roman soldiers, Act 23:23 ff.(Comp. 2Ki 6:17 : Behold, the mountain was full of horses and chariots of fire round about Elisha.).

Many are the afflictions of the righteous; but the Lord delivereth him out of them all. Psa 34:19 : I. The afflictions of the righteous; II. The divine deliverance Fear not: for they that be with us are more than they that be with them. 2Ki 6:16 : I. With them are (a) wicked designs to commit murder, Act 23:12 : (b) numerous confederates, Act 23:13; (c) powerful assistants, Act 23:14-15. But, II. With us are (a) divine promises of peace, Act 23:11; (b) the hearts of praying friends, Act 23:16; (c) the protecting hosts of the Lord, Act 23:22 ff.

The hearts of men are in the hand of the Lord, as the rivers of water, and are turned unto the welfare of His people [Pro 21:1]: I. He smites artful foes with blindness, so that their murderous plot is divulged, Act 23:16. II. He arms the timid youthPauls sisters sonwith resolution and firmness, so that he reaches the presence of the commanding officer; III. He touches the conscience of the Roman commander, so that he provides for the safety of the apostle, as if a crowned head were in danger.

Pauls final departure from Jerusalem: viewed, I. As the mournful departure of a witness of the truth, whose message of salvation was rejected by his deluded people; II. As the brilliant triumphal march of an anointed servant of God, whom the Lord conducts as a victor through the midst of his enemies; III. As the solemn homeward journey of a soldier of Christ, who is drawing near to his last battle, his last victory, and his last reward.

Footnotes:

[6]Act 23:12. a. In the majority of the uncial manuscripts [A. B. C. E., also Cod. Sin., Syr.], we find the reading ; only the two latest, G. and H., read . [as in text. rec.], which is a correction, as it was assumed [by the copyists, in view of Act 23:13] that only some were engaged in the plot. [Vulg. quidam ex Judis; recent editors generally read . . .Tr.]

[7]Act 23:12. b. [In place of: under a curse (or: with an oath, as the same Greek words are rendered in Act 23:21), the translators of the Engl. Bible here propose in the margin: with an oath of execration; literally, anathematized themselves; see the Exeg. note.Tr.]

[8]Act 23:15. [of text. rec.] after is attested only by the two latest manuscripts [G. H.]; it must be regarded as a gloss from Act 23:20, as it is wanting alike in the greater number, and in the best, of the manuscripts [A. B. C. E. Cod. Sin., Vulg.Tr.]

[9]Act 23:20. is undoubtedly the original reading, and is also sustained by external testimony [A. B. E.], whereas [of text. rec., with some minuscules, but derived from Act 23:15 (Meyer)], [in G. H.], and , [in some minuscules], are merely attempts to correct the original. [ is adopted by Lach., Tisch., Born., and Alf.Cod. Sin., (original) exhibits which was afterwards corrected by C to .Tr.]

[10]Act 23:30. a. The words , after , are wanting in the Vatican manuscript [B.], and in several minuscules: they are, without doubt, a later addition. [They are found in G. H., Syr. but not in Vulg., nor Cod. Sin.For A. and E. substitute , which reading is adopted by Lach., and has since been found in Cod. Sin.Tisch. and Alf. cancel . ., of text. rec., found in B. G. H., is omitted in A. E. Cod. Sin. Vulg., and is dropped by Lach., but retained by Tisch. and Alf.Tr.]

[11]Act 23:30. b. , and [of text. rec.], are also to be suspected, on critical grounds, and must be regarded as glosses. [The words are found, with some variations (B. omitting ; E.G. adding ) in B. E. G. H.; they are retained by Alf.Lach. and Tisch., with A., read simply after , which is also the reading of Cod. Sin. is found in E. G. and Cod. Sin.; in H.; the word is omitted in A. B., and is dropped by Lach., Tisch., and Alt. The Vulg. has Vale in the common printed editions, but Cod. Amiatinus omits the word.Tr.]

[12]Act 23:34. after is a spurious addition. [It is found in G. H., but omitted in A. B. E. Cod. Sin. Vulg., and is dropped by recent editors generally.Tr.]

[13]Act 23:35. [without , found in A. B. E. Syr., and adopted by Lach., Tisch., Born., and Alf.] is better attested than [of text. rec., with G. H.Cod. Sin. originally read , which was afterwards corrected by C to .Vulg. jussitque.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. (13) And they were more than forty which had made this conspiracy. (14) And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. (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, or ever he come 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 castle, and told Paul. (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 prayed me to bring this young man unto thee, who hath something to say unto thee. (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, which 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 showed these things to me.

Reader! pause over the sad relation here recorded of those awful men! What a proof is here of the desperately wicked heart of man. See with what earnestness they entered into an oath, or as the Jews called it, cherem, or anathema, for shedding blood, which, if broken, called for God’s curse upon them that made it! Beheld no less the awful state of the chief priests and elders, who, as men, and especially as members of the Sanhedrim, the moment the proposal was made to them of bringing down Paul to the council for this purpose, should have brought them forth before the council to be punished for the intentional murder. But, Reader! mark with yet more earnest attention the overlooking and disposing grace of the Lord, to save his servant, and frustrate the devices of the wicked. See what a poor instrument in Paul’s sister’s son the Lord makes use of for this purpose. No doubt the Lord who sent his angel, and opened the prison doors upon several occasions before, ( Act_5:18-20; Act_12:7 and Act 16:26 ) might have done it now. But the work and mercy were not less the Lord’s, because brought about by human means. And, oh! how frequently is the same grace manifesting itself now in life, in the daily ten thousand instances of it, were our inattentive minds awakened to watch and see how the Lord is watching over us, 2Ch 16:9 . Who would have thought that this youth (for so he is called, 2Ch 16:14 .) should have been chosen by the Lord for to be the highly honored instrument to save the life of this great Apostle! And how is his memory honored in the Church through all generations from that hour for the service, without which we should never have known that Paul had a sister, or that sister a son. Let all our youths, (if any such read this Poor Man’s Commentary,) learn from hence, how sure it is that the eye of the Lord is always upon them. And let the thought keep their minds under a constant regard to his Almighty inspection. And let them be looking to the Lord, while conscious that the Lord is always looking upon them, that they may seek for grace to be sanctified before Him. Who shall say whether the Lord may not, as in the instance here recorded concerning Paul, employ them to his service, and make them the honored instruments of his mercy to others, and bless them in their own souls also? I beg all such, if the Lord should bring those lines before them, not to pass away from this train of thoughts before that they have turned to those scriptures, and carefully read them. 1Ch 28:9 ; 2Ch 34:1-3 ; Pro 1:8-16 ; 2Ti 3:14-15 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.

Ver. 12. Bound themselves, &c. ] The constable of France, when he covenanted with God, that if he had the victory at St Quentin’s he would set upon Geneva, thought no doubt that he had made a great good bargain with God. Much like to Julian the emperor, who going against the Persians, made his vow that if he sped well, he would offer the blood of Christians. But what did God? Came not both their vows to like effect? “My times are in thy hand,” saith David. Pilate could do nothing against Christ were it not given him from above. Commit we therefore ourselves to God in well-doing, as to a faithful Creator.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12. ] . as opposed to Paul, the subject of the former verse. The copyists thought it unlikely that all the Jews were engaged in it, and so altered it to ., and then transposed it for euphony.

Wetstein and Lightf. adduce instances of similar conspiracies, not to eat or drink till some object be gained. See 1Sa 14:24 ff.; and Jos. Antt. xv. 8. 3, 4.

Fuente: Henry Alford’s Greek Testament

Act 23:12 . , Act 19:40 . : literally “they placed themselves under an anathema,” i.e. , declared themselves liable to the direst punishments of God unless, etc. In N.T. the verb is only used in this passage, cf. 14, 21 and once by St.Mark, Mar 14:71 , cf. the use of the verb in LXX, Jos 6:21 , 1Ma 5:5 . In N.T. the noun is only found in Luke and Paul, see Lightfoot on Gal 1:8 , Sanday and Headlam on Rom 9:3 . For instances of similar bindings by oath, Jos., Vita , liii, and a similar combination of ten men to murder Herod, Ant. , xv., 8, 3, 4. Of whom the band consisted we are not told, although probably Ananias would not have scrupled to employ the Sicarii, Jos., Ant. , ix. 2. The conspirators seem to have affected to be Sadducees, Act 23:14 , but Edersheim evidently holds that they were Pharisees, and he points out that the latter as a fraternity or “guild,” or some of their kindred guilds, would have furnished material at hand for such a band of conspirators, Jewish Social Life , p. 227 ff. . see critical note, , cf. Mat 5:25 ; Mat 13:33 , Joh 9:18 ; Burton, p. 128.

Fuente: The Expositors Greek Testament by Robertson

Acts

A PLOT DETECTED

Act 23:12 – Act 23:22 .

‘The wicked plotteth against the just. . . . The Lord will laugh at him.’ The Psalmist’s experience and his faith were both repeated in Paul’s case. His speech before the Council had set Pharisees and Sadducees squabbling, and the former had swallowed his Christianity for the sake of his being ‘a Pharisee and the son of a Pharisee.’ Probably, therefore, the hatchers of this plot were Sadducees, who hated Pharisees even more than they did Christians. The Apostle himself was afterwards not quite sure that his skilful throwing of the apple of discord between the two parties was right Act 24:21, and apparently it was the direct occasion of the conspiracy. A Christian man’s defence of himself and his faith gains nothing by clever tactics. It is very doubtful whether what Paul spoke ‘in that hour’ was taught him by the Spirit.

I. ‘The corruption of the best is the worst.’

There is a close and strange alliance between formal religion and murderous hatred and vulpine craft, as the history of ecclesiastical persecution shows; and though we have done with fire and faggot now, the same evil passions and tempers do still in modified form lie very near to a Christianity which has lost its inward union with Jesus and lives on surface adherence to forms. In that sense too ‘the letter killeth.’ We lift up our hands in horror at these fierce fanatics, ‘ready to kill’ Paul, because he believed in resurrection, angel, and spirit. We need to guard ourselves lest something of their temper should be in us. There is a devilish ingenuity about the details of the plot, and a truly Oriental mixture of murderous passion and calculating craft. The serpent’s wisdom and his poison fangs are both apparent. The forty conspirators must have been ‘ready,’ not only to kill Paul, but to die in the attempt, for the distance from the castle to the council-chamber was short, and the detachment of legionaries escorting the prisoner would have to be reckoned with.

The pretext of desiring to inquire more fully into Paul’s opinions derived speciousness from his ambiguous declaration, which had set the Council by the ears and had stopped his examination. Luke does not tell us what the Council said to the conspirators, but we learn from what Paul’s nephew says in Act 23:20 that it ‘agreed to ask thee to bring down Paul.’ So once more the tail drove on the head, and the Council became the tool of fierce zealots. No doubt most of its members would have shrunk from themselves killing Paul, but they did not shrink from having a hand in his death. They were most religious and respectable men, and probably soothed their consciences with thinking that, after all, the responsibility was on the shoulders of the forty conspirators. How men can cheat themselves for a while as to the criminality of indirectly contributing to criminal acts, and how rudely the thin veil will be twitched aside one day!

II. The abrupt introduction of Paul’s nephew into the story piques curiosity, but we cannot say more about him than is told us here.

We do not know whether he was moved by being a fellow-believer in Jesus, or simply by kindred and natural affection. Possibly he was, as his uncle had been, a student under some distinguished Rabbi. At all events, he must have had access to official circles to have come on the track of the plot, which would, of course, be covered up as much as possible. The rendering in the margin of the Revised Version gives a possible explanation of his knowledge of it by suggesting that he had ‘come in upon them’; that is, upon the Council in their deliberations. But probably the rendering preferred in the text is preferable, and we are left to conjecture his source of information, as almost everything else about him. But it is more profitable to note how God works out His purposes and delivers His servants by ‘natural’ means, which yet are as truly divine working as was the sending of the angel to smite off Peter’s chains, or the earthquake at Philippi.

This lad was probably not an inhabitant of Jerusalem, and that he should have been there then, and come into possession of the carefully guarded secret, was more than a fortunate coincidence. It was divinely ordered, and God’s finger is as evident in the concatenation of co-operating natural events as in any ‘miracle.’ To co-ordinate these so that they concur to bring about the fulfilment of His will may be a less conspicuous, but is not a less veritable, token of a sovereign Will at work in the world than any miracle is. And in this case how wonderfully separate factors, who think themselves quite independent, are all handled like pawns on a chessboard by Him who ‘makes the wrath of man to praise Him, and girds Himself with the remainder thereof!’ Little did the fiery zealots who were eager to plunge their daggers into Paul’s heart, or the lad who hastened to tell him the secret he had discovered, or the Roman officer who equally hastened to get rid of his troublesome prisoner, dream that they were all partners in bringing about one God-determined result-the fulfilment of the promise that had calmed Paul in the preceding night: ‘So must thou bear witness also at Rome.’

III. Paul had been quieted after his exciting day by the vision which brought that promise, and this new peril did not break his peace.

With characteristic clear-sightedness he saw the right thing to do in the circumstances, and with characteristic promptitude he did it at once. Luke wastes no words in telling of the Apostle’s emotions when this formidable danger was sprung on him, and the very reticence deepens the impression of Paul’s equanimity and practical wisdom. A man who had had such a vision last night might well possess his soul in patience, even though such a plot was laid bare this morning; and each servant of Jesus may be as well assured, as was Paul the prisoner, that the Lord shall ‘keep him from all evil,’ and that if his life is ‘witness’ it will not end till his witness is complete. Our faith should work in us calmness of spirit, clearness of perception of the right thing to do, swift seizing of opportunities. Paul trusted Jesus’ word that he should be safe, whatever dangers threatened, but that trust stimulated his own efforts to provide for his safety.

IV. The behaviour of the captain is noteworthy, as showing that he had been impressed by Paul’s personal magnetism, and that he had in him a strain of courtesy and kindliness.

He takes the lad by the hand to encourage him, and he leads him aside that he may speak freely, and thereby shows that he trusted him. No doubt the youth would be somewhat flustered at being brought into the formidable presence and by the weight of his tidings, and the great man’s gentleness would be a cordial. A superior’s condescension is a wonderful lip-opener. We all have some people who look up to us, and to whom small kindlinesses from us are precious. We do not ‘render to all their dues,’ unless we give gracious courtesy to those beneath, as well as ‘honour’ to those above, us. But the captain could clothe himself too with official reserve and keep up the dignity of his office. He preserved an impenetrable silence as to his intentions, and simply sealed the young man’s lips from tattling about the plot or the interview with him. Promptly he acted, without waiting for the Council’s application to him. At once he prepared to despatch Paul to Caesarea, glad enough, no doubt, to wash his hands of so troublesome a charge. Thus he too was a cog in the wheel, an instrument to fulfil the promise made in vision, God’s servant though he knew it not.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Act 23:12-15

12When it was day, the Jews formed a conspiracy and bound themselves under an oath, saying that they would neither eat nor drink until they had killed Paul. 13There were more than forty who formed this plot. 14They came to the chief priests and the elders and said, “We have bound ourselves under a solemn oath to taste nothing until we have killed Paul. 15″Now therefore, you and the Council notify the commander to bring him down to you, as though you were going to determine his case by a more thorough investigation; and we for our part are ready to slay him before he comes near the place.”

Act 23:12-15 This paragraph informs us of the assassination pact of some of the Jews. This is another premeditated murder (cf. Act 23:21) like the one the Jews planned for Jesus.

Act 23:13 “more than forty” Forty is a Jewish idiom for a long, indefinite period of time, but here it is used of persons, so it is probably literal. See Special Topic: Numbers in Scripture at Act 1:3.

Act 23:14 “the chief priests and the elders” This was an abbreviated way of referring to the Sanhedrin. See Special Topic at Act 4:5.

NASB”we have bound ourselves under a solemn oath”

NKJV”we have bound ourselves under a great oath”

NRSV”we have strictly bound ourselves by an oath”

TEV”we have taken a solemn vow”

NJB”we have made a solemn vow”

These English translations are an attempt to translate a cognate idiomatic phrase, “with a curse we curse ourselves.” These oath-takers did not kill Paul. I wonder if they starved to death? Apparently the oral tradition allowed a way out of these blood oaths. See Special Topic following.

SPECIAL TOPIC: CURSE (ANATHEMA)

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

certain of. The texts omit.

banded together = having made a coalition, i.e. of the two sects. Greek. sustrophe. See note on Act 19:40.

bound . . . curse. Greek. anathematizo. Only here, verses: Act 14:21, and Mar 14:71, where see note.

saying, &c. Josephus records a vow taken by ten men to kill Herod the Great. In a papyrus from Oxyrhyiichus, in the Bodleian Library, there is a letter from an Egyptian boy, threatening that, if his father will not take him to Alexandria, he would neither eat nor drink.

Fuente: Companion Bible Notes, Appendices and Graphics

12.] . as opposed to Paul, the subject of the former verse. The copyists thought it unlikely that all the Jews were engaged in it, and so altered it to ., and then transposed it for euphony.

Wetstein and Lightf. adduce instances of similar conspiracies,-not to eat or drink till some object be gained. See 1Sa 14:24 ff.; and Jos. Antt. xv. 8. 3, 4.

Fuente: The Greek Testament

Act 23:12. , saying) with the utmost rashness, even though they had had a good cause. How perplexed they must have been, when they were not able to accomplish it!

Fuente: Gnomon of the New Testament

Would-Be Murderers Baffled

Act 23:12-24

The Lord had told His servant that he was needed in Rome, but the conspirators said that he should not leave Jerusalem. There is only one conclusion when such a collision occurs-Gods word must stand to the discomfiture of those who have sworn that they will neither eat nor drink till they have perpetrated their plan to the contrary.

These high ecclesiastics fell in with an infamous plot. What will not unscrupulous men do under cover of religion! It is a pleasing trait that the Roman officer took Pauls nephew by the hand and led him aside for a private audience. How proudly would the boy recount the whole story to his mother, when he emerged from those grim walls. At nine oclock that night there was a clattering of horses hoofs as seventy horsemen and two hundred soldiers went through the stone-paved streets on their way to Caesarea. Already Paul had begun his journey to Rome. Often afterward, when it seemed as though his life would be forfeited, he must have stayed on the Masters words, So must thou bear witness also at Rome. What a life-buoy that promise was! And if God had saved him from the mob at Jerusalem and given him the friendship of Lysias, what could God not do for him in the future!

Fuente: F.B. Meyer’s Through the Bible Commentary

certain: Act 23:21, Act 23:30, Act 25:3, Psa 2:1-3, Psa 64:2-6, Isa 8:9, Isa 8:10, Jer 11:19, Mat 26:4

bound: 1Ki 19:2, 2Ki 6:31, Mat 27:25, Mar 6:23-26

under a curse: or, with an oath of execration, Lev 27:29, Jos 6:26, Jos 7:1, Jos 7:15, Neh 10:29, Mat 26:74,*Gr: 1Co 16:22, Gal 3:13

that: Such execrable vows as these were not unusual among the Jews, who, from their perverted traditions, challenged to themselves a right of punishing without any legal process, those whom they considered transgressors of the law; and in some cases, as in the case of one who had forsaken the law of Moses, they thought they were justified in killing them. They therefore made no scruple of acquainting the chief priests and elders with their conspiracy against the life of Paul, and applying for their connivance and support; who, being chiefly of the sect of the Sadducees, and the apostle’s bitterest enemies, were so far from blaming them for it, that they gladly aided and abetted them in this mode of dispatching him, and on its failure they soon afterwards determined upon making a similar attempt – Act 25:2, Act 25:3. If these were, in their bad way, conscientious men, they were under no necessity of perishing for hunger, when the providence of God had hindered them from accomplishing their vow; for their vows of abstinence from eating and drinking were as easy to loose as to bind, any of their wise men or Rabbis having power to absolve them, as Dr. Lightfoot has shown from the Talmud. 1Sa 14:24, 1Sa 14:27, 1Sa 14:28, 1Sa 14:40-44, Psa 31:13

Reciprocal: Gen 28:20 – vowed Gen 37:18 – conspired Exo 1:10 – wisely Lev 5:4 – to do evil Lev 27:28 – no devoted Num 30:2 – swear Deu 23:23 – hast vowed Jdg 21:1 – There 1Ki 20:10 – The gods 2Ki 6:13 – spy where Neh 4:8 – all Neh 4:11 – They shall not Est 2:22 – the thing Job 5:12 – their hands Job 24:5 – rising Psa 11:2 – that Psa 26:10 – In Psa 36:4 – deviseth Psa 56:6 – gather Psa 83:5 – For Psa 102:8 – sworn Pro 12:6 – words Pro 27:10 – better Jer 11:9 – General Jer 20:10 – we shall Jer 44:25 – We will Hos 5:2 – profound Hos 6:8 – polluted with blood Mic 2:1 – to Hab 1:4 – for Mat 10:17 – beware Mat 27:23 – But Mar 6:24 – The head Act 6:11 – they Act 9:24 – their Act 12:11 – all Act 14:6 – were Act 20:3 – the Jews Act 23:20 – The Jews Act 26:21 – the Jews Rom 15:31 – I may 2Co 11:26 – in perils by mine 2Ti 3:11 – but 1Jo 3:15 – hateth

Fuente: The Treasury of Scripture Knowledge

3

Act 23:12-13. A curse means some kind of harm to be wished upon one. This harm was to come upon these Jews if they ate or drank until they had killed Paul. It was a rash proposal, but there is no evidence that they stuck to it though Paul was not killed.

Fuente: Combined Bible Commentary

The Jews now conspire against the Life of PaulThe Romans, alarmed for his Safety, send him strongly guarded to Csarea, the Headquarters of their Power in those Parts, 12-35.

Act 23:12. And when it was day, certain of the Jews banded together, and bound themselves under a cone, saying that they would neither eat nor drink till they had killed Paul. The contrast is great between the peaceful assurance thus secretly given to the faith of the apostle in his place of imprisonment and the active malignity of his enemies in the city (Howson, St. Paul). The Jews here alluded to were doubtless composed of Pauls bitter foes from Asia then present in Jerusalem for the Pentecostal feast, together with his Sadducan opponents. It is more than probable that a considerable number of these Jews belonged to that wild and fanatic association which played so prominent a part in the Holy Land in the last years of Jerusalemthe Sicarii or assassins. These violent men bound themselves with a dreadful oath (kherem, , ), that is, they invoked the curse of God upon themselves in the event of their violating their vow, binding themselves neither to eat nor drink until they had murdered Paul, the enemy of their race. In the case of such fearful vows, by no means uncommon in that wild time of disorder and hatred, the Talmud, however, provided a loophole of escape for those who so rashly took this burden on themselves; they furnished the means of releasing the man from the vow and the curse, if the carrying it out in its entirety became impossible: He that hath vowed not to eat anything, woe to him if he eat, and woe to him if he eat not: if he eat, he sinneth against his vow; if he eat not, he sinneth against his life. What must one do in such a case? Let him approach the wise ones, and they will release him from his vow, as it is written, The tongue of the wise is health, Pro 12:18 (from the Talmud, quoted by Lightfoot, Horae Heb. et Talm.). The above is a fair specimen of the casuistry of the Jewish doctors.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. A barbarous and bloody plot, a cursed combination and conspiracy, against the life of the innocent and useful apostle: no sooner was it daylight, but the wicked Jews bind themselves by an oath, never to eat or drink more, until they eat the apostle’s flesh, and drink his blood. Thus the wicked plotteth against the just, and gnasheth upon him with his teeth, Psa 37:12.

Observe, 2. The numbers which were engaged in this conspiracy: more than forty, they all agreed as one man.

Lord, how numerous, how unanimous, how resolute and outrageous, are the enemies of thy holy religion, to carry on their cursed contrivances for the extirpation of it!

Thus it was here; these enemies were numerous, more than forty. The devil’s designs never miscarry for want of fit instruments: he has a party ever ready to oppose the gospel in every place.

And as they were unanimous, as well as numerous, they combined together in one cursed bond: here was unity, but not an unity in the truth, but a conspiracy against it; here was the agreement and friendship, but it was like that of Herod and Pilate against Christ, and not for him; and they were resolute and outrageous, They bound themselves under a curse, under a bloody vow, to pursue their purpose of murdering the apostle. It has been the old policy of the enemies of the church to oblige and bind themselves by oaths and execrations, by leagues and associations, to carry on their wicked and bloody designs against the church. They were more than forty which made this conspiracy.

Observe, 3. The quality of the persons which were engaged in this bloody purpose: they were the Sadducees, who denied the immortality of the soul, and a life after death. And they apply themselves to the high-priest, and Sanhedrin or great council, not doubting of his and their readiness to join with them.

O what a low ebb was the Jewish religion now at! What an high-priest and priesthood was there, that must head a conspiracy of murdering Sadducees! How great was the degeneracy of the Jewish church, when their chief priests were thus ready to comply with, and contribute their best assistance to, such a cruel crew of cut-throats and bloody assassins! but they had almost filled up the measure of their sins, and their final destruction was near approaching.

Observe, lastly, What craft and cruelty, what fraud and force, are here found and combined together in the church’s enemies. The council must court the captain, that he bring down his prisoner, as though they would enquire something more perfectly concerning him. Thus was the plot against the apostle’s life laid craftily as well as cruelly: under a pretence of having the prisoner re-examined, they contrive to have him brought down from the castle, and in his way to the council they combined together for his destruction.

Lord, abate the power of the church’s enemies, since their malice cannot be abated!

Fuente: Expository Notes with Practical Observations on the New Testament

Act 23:12-13. And when it was day, certain of the Jews Being exceedingly provoked that Paul had been thus rescued from the council; bound themselves under a curse Such execrable vows were not uncommon among the Jews. And if they were prevented from accomplishing what they had vowed, it was an easy matter, as Dr. Lightfoot has shown from the Talmud, to obtain absolution from their rabbis; saying Vowing; That they would neither eat nor drink till they had killed Paul Imprecating the heaviest curses upon themselves, their souls, bodies, and families, if they did not kill him, and so speedily, that they would not eat or drink till they had done it. What a complication of wickedness is here! To design to kill an innocent man, a good and useful man, a man that had done them no harm, but was willing and desirous to do them all the good he could, was going in the way of Cain most manifestly, and showed them to be of their father the devil, who was a murderer from the beginning. Yet, as if this had been a small matter, 1st, They bound themselves to it in a most awful manner. To incline to do evil is bad, and to intend and purpose to do it is worse; but to engage to do it, especially in such a manner as these Jews here did, is worst of all. It is entering into covenant with the devil; it is swearing allegiance to the prince of darkness; it is bidding defiance to a holy and just God. 2d, They bound one another to it, even more than forty of them, and thus did all they could, not only to secure the damnation of their own souls, but of the souls of all them whom they drew into the association. 3d, They showed a great contempt of the providence of God, and a presumption upon it, in that they bound themselves to do a thing, and that so dreadfully wicked, within so short a space of time as they could continue fasting; without any proviso or reserve for the disposal of an overruling providence; without saying, or thinking, If the Lord will. But, indeed, with what face could they insert a proviso for the permission of Gods providence, when they knew what they were about to do was directly contrary to the prohibitions of his word? 4th, They showed a great contempt of their own souls and bodies; of their souls, in imprecating a curse upon them if they did not proceed in this desperate enterprise; thus throwing themselves upon a most woful dilemma! for God certainly meets them with his curse if they proceed in their design, and they desire he would if they do not! and of their own bodies too, (for wilful sinners are the destroyers of both,) in tying themselves up from the necessary supports of life till they had accomplished a thing, which they could never lawfully, and perhaps not possibly, accomplish.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

12-16. The light did not immediately dawn upon his prospects, but the darkness continued for a while to grow deeper. (12) “And when it was day some of the Jews made a conspiracy, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. (13) And there were more than forty who made this agreement. (14) They went to the high priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing till we have killed Paul. (15) Now then, do you, with the Sanhedrim, notify the chiliarch to bring him down to you to-morrow, as though you would inquire more accurately concerning him, and we, before he comes near, are ready to slay him. (16) But the son of Paul’s sister heard of their lying in wait, and came and entered into the castle, and told Paul.” It is difficult for a conspiracy for this kind, requiring the consultation of so many persons, to be concocted and executed with perfect secrecy. Especially is it so when the intended victim is one about whom the whole community is, at the time, intensely excited. It is not at all surprising, therefore, that some of Paul’s many friends heard of it, and that his nephew undertook the dangerous task of communicating it to him. He at once saw, that, notwithstanding the assurance of safety given the night before, the danger of his situation was more alarming than ever. The chiliarch could not well refuse to grant so reasonable a request; and if it is granted, his doom is sealed. If the Pharisees who had befriended him in the Sanhedrim had not become indifferent to his fate, they had been outwitted, so that the Sadducees were about to make the request in the name of the whole Sanhedrim without consulting them.

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Act 23:12-24. Jewish Plot: Removal of Paul.The Jews propose what the tribune, in Act 22:30 to Act 23:10, has already done on his own initiative; here we are on historical ground. The hated person being removed from their power, they plan an assassination. Forty of them make themselves a curse (so literally), i.e. they are to be accursed if they do not carry out their purpose; and they are to fast till it is done. For this end they apply to the high priests and elders to get the tribune to bring Paul down to a meeting for a further inquiry. No doubt is entertained apparently that the leaders will countenance such a plot. The tribune, who is well disposed to Paul since he discovered his citizenship, at once removes him from danger; but 470 men seem a large force for the purpose. Lysias motive in all this apparatus was his fear that the Jews might get hold of Paul and kill him, and he be accused of corruption in letting them do so. The start is ordered at 9 P.M., and Paul is to be got through to Felix at Csarea. On Felix, see p. 610.

Fuente: Peake’s Commentary on the Bible

Verse 12

Under a curse; under an oath.

Fuente: Abbott’s Illustrated New Testament

23:12 {10} And when it was day, certain of the Jews banded together, and bound themselves {f} under a curse, saying that they would neither eat nor drink till they had killed Paul.

(10) Those who are carried away with a foolish zeal think that they may lie and murder, and do whatever mischief they wish.

(f) Cursing and prohibiting themselves, they promised.

Fuente: Geneva Bible Notes

The Jews’ plot to kill Paul 23:12-24

This is the most detailed destription of a plot against Paul in Acts (cf. Act 9:23-25; Act 9:29-30; Act 20:3).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul’s adversaries (cf. Act 21:27-29) evidently agreed together not to taste food or drink again until Paul was dead (cf. Joh 16:2). Their plan was to have the chief priests and elders of Israel ask the Roman commander to return Paul to the Sanhedrin for further questioning. Assassins planned to kill him somewhere on the streets between the Fortress of Antonia and the hall of the Sanhedrin. These buildings were not far apart. They surely realized that Paul’s Roman guards might kill some of their number in the process.

"The oath was not so suicidal as it seems, since provision was made by the rabbis for releasing participants from the consequences of failure to carry out their purpose if external circumstances had made it impossible." [Note: Neil, p. 230.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)