24. Of the Jews<\/em> ] Literally, Under Jews<\/strong>, as though it were a disgrace to them to have treated one of their brethren thus. Cf. St Mat 10:17<\/span>.<\/p>\n forty stripes save one<\/em> ] Cf. Deu 25:3<\/span>. The Mishna ( Makkoth<\/em>, iii. 10 [9]) prescribes that one below the number there mentioned were to be given, clearly, as Maimonides (Commentary in loco<\/em> and Mishneh Torah, Hilekhoth Synhedrin<\/em>, xvii. 1) explains, lest by a mistake the prescribed number should be exceeded. Others refer it to the three cords<\/em> of the scourges, which could only inflict stripes to the extent of some multiple of three. Josephus, Antiq<\/em>. iv. 8. 21, mentions the custom.<\/p>\n Of the Jews … – <\/B>On this verse and the following verse it is of importance to make a few remarks preliminary to the explanation of the phrases:<\/P> (1) It is admitted that the particulars here referred to cannot be extracted out of the Acts of the Apostles. A few can be identified, but there are many more trials referred to here than are specified there.<\/P> (2) This proves that this Epistle was not framed from the history, but that they are written independently of one another – Paley.<\/P> (3) Yet they are not inconsistent one with the other. For there is no article in the enumeration here which is contradicted by the history, and the history, though silent with respect to many of these transactions, has left space enough to suppose that they may have occurred.<\/P> (a) There is no contradiction between the accounts. Where it is said by Paul that he was thrice beaten with rods, though in the Acts but one beating is mentioned, yet there is no contradiction. It is only the omission to record all that occurred to Paul. But had the history, says Paley, contained an account of four beatings with rods, while Paul mentions here but three, there would have been a contradiction. And so of the other particulars.<\/P> (b) Though the Acts of the Apostles be silent concerning many of the instances referred to, yet that silence may be accounted for on the plan and design of the history. The date of the Epistle synchronizes with the beginning of Acts 20<\/span>. The part, therefore, which precedes the twentieth chapter is the only place in which can be found any notice of the transactions to which Paul here refers. And it is evident from the Acts that the author of that history was not with Paul until his departure from Troas, as related in 1Co 16:10<\/span>; see the note on that place. From that time Luke attended Paul in his travels. From that period to the time when this Epistle was written occupies but four chapters of the history, and it is here if anywhere that we are to look for the minute account of the life of Paul. But here much may have occurred to Paul before Luke joined him. And as it was the design of Luke to give an account of Paul mainly after he had joined him, it is not to be wondered at that many things may have been omitted of his previous life.<\/P> (c) The period of time after the conversion of Paul to the time when Luke joined him at Troas is very succinctly given. That period embraced 16 years, and is comprised in a few chapters. Yet in that time Paul was constantly traveling. He went to Arabia, returned to Damascus, went to Jerusalem, and then to Tarsus, and from Tarsus to Antioch, and thence to Cyprus, and then through Asia Minor, etc. In this time he must have made many voyages, and been exposed to many perils. Yet all this is comprised in a few chapters, and a considerable portion of them is occupied with an account of public discourses. In that period of sixteen years, therefore, there was ample opportunity for all the occurrences which are here referred to by Paul; see Paleys Horse Paulinae on 2 Corinthians, No. 9:<\/P> (d) I may add, that from the account which follows the time when Luke joined him at Troas (from Act 16:10<\/span>), it is altogether probable that he had endured much before. After that time there is mention of just such transactions of scourging, stoning, etc., as are here specified, and it is altogether probable that he had been called to suffer them before. When Paul says of the Jews, etc., he refers to this because this was a Jewish mode of punishment. It was usual with them to inflict but 39 blows. The Gentiles were not limited by law in the number which they inflicted.<\/P> Five times – <\/B>This was doubtless in their synagogues and before their courts of justice. They had not the power of capital punishment, but they had the power of inflicting minor punishments. And though the instances are not specified by Luke in the Acts , yet the statement here by Paul has every degree of probability. We know that he often preached in their synagogues Act 9:20<\/span>; Act 13:5<\/span>, Act 13:14-15<\/span>; Act 14:1<\/span>; Act 17:17<\/span>; Act 18:4<\/span>; and nothing is more probable than that they would be enraged against him, and would vent their malice in every way possible. They regarded him as an apostate, and a ringleader of the Nazarenes, and they would not fail to inflict on him the severest punishment which they were permitted to inflict.<\/P> Forty stripes save one – <\/B>The word stripes does not occur in the original, but is necessarily understood. The Law of Moses Deu 25:3<\/span> expressly limited the number of stripes that might be inflicted to 40. In no case might this number be exceeded. This was a humane provision, and one that was not found among the pagan, who inflicted any number of blows at discretion. Unhappily it is not observed among professedly Christian nations where the practice of whipping prevails, and particularly in slave countries, where the master inflicts any number of blows at his pleasure. In practice among the Hebrews, the number of blows inflicted was in fact limited to 39, lest by any accident in counting, the criminal should receive more than the number prescribed in the Law. There was another reason still for limiting it to 39. They usually made use of a scourge with three thongs, and this was struck 13 times. That it was usual to inflict but 39 lashes is apparent from Josephus, Ant<\/I>. 4. viii, section 21.<\/P> <\/p>\n Verse 24. Of the Jews five times received I forty<\/B><\/I> stripes <\/B>save<\/B><\/I> <\/B>one.<\/B><\/I>] That is, he was five times scourged by the Jews, whose law (De 25:3<\/span>) allowed forty stripes; but they, pretending to be lenient, and to act within the letter<\/I> of the law, inflicted but thirty-nine.<\/P> <\/P> To except one<\/I> stripe from the forty<\/I> was a very ancient canon among the Jews, as we learn from Josephus<\/I>, Antiq. lib. iv. ch. viii. sec. 21, who mentions the same thing: forty stripes, excepting one<\/I>.<\/P> <\/P> The Mishna<\/I> gives this as a rule, MISH., Maccoth<\/I>, fol. 22, 10: “How often shall he, the culprit, be smitten? Ans. forty stripes, wanting one; i.e. with the number which is highest to forty.”<\/P> Frequently a man was scourged according to his ability<\/I> to bear the punishment; and it is a canon in the Mishna<\/I>, “That he who cannot bear forty<\/I> stripes should receive only eighteen<\/I>, and yet be considered as having suffered the whole punishment.”<\/P> <\/P> They also thought it right to stop under forty<\/I>, lest the person who counted should make a mistake, and the criminal get more than forty<\/I> stripes, which would be injustice, as the law required only forty<\/I>.<\/P> <\/P> The manner in which this punishment was inflicted is described in the Mishna<\/I>, fol. 22, 2: “The two hands of the criminal are bound to a post, and then the servant of the synagogue either pulls or tears off his clothes till he leaves his breast and shoulders bare. A stone or block is placed behind him on which the servant stands; he holds in his hands a scourge made of leather, divided into four tails. He who scourges lays one third on the criminal’s breast<\/I>, another third on his right shoulder<\/I>, and another on his left<\/I>. The man who receives the punishment is neither sitting<\/I> nor standing<\/I>, but all the while stooping<\/I>; and the man smites with all his strength, with one hand.” The severity of this punishment depends on the nature of the scourge<\/I>, and the strength<\/I> of the executioner.<\/P> <\/P> It is also observed that the Jews did not repeat<\/I> scourgings except for enormous offences. But they had scourged the apostle five<\/I> times; for with those murderers no quarter would be given to the disciples<\/I>, as none was given to the Master<\/I>. See Schoettgen<\/I>.<\/P><\/p>\n God, to restrain the passions of his people, which might carry them out to cruelty in the punishments of malefactors, forbade the Jewish magistrates to give any malefactor above forty stripes; (so many they might give them by the Divine law, Deu 25:3<\/span>); but they had made an order, that none should receive above thirty-nine. This was amongst their constitions which they called sepimenta legis, <\/I>hedges to the Divine law; which indeed was a violation of the law: for that did not oblige them to give every malefactor, that had not deserved death, so many stripes; it gave them only a liberty to go so far, but they were not to exceed. Some think, that they punished every such malefactor with thirty-nine stripes: others, more rationally, think, that they did not so, but thirty-nine was the highest number they laid upon any. And it is most probable, that, out of their hatred to the apostle, they laid as many stripes upon him as their constitution would suffer them to do. <\/P> <\/p>\n 24.<\/B> De25:3<\/span> ordained that not more than forty stripes should beinflicted To avoid exceeding this number, they gave one short of it:thirteen strokes with a treble lash [BENGEL].This is one of those minute agreements with Jewish usage, which aforger would have not been likely to observe.<\/P><\/p>\n Of the Jews five times received I forty stripes save one.<\/strong> We have no account in the Acts of the Apostles, or elsewhere, of any one of these five scourgings, which the apostle underwent from the Jews; but there is no doubt to be made of them. The number of stripes he received at each time agrees with the traditions and customs of the Jews. The original law for scourging a delinquent is in De 25:2<\/span> where it is said, “forty stripes he may give him, and not exceed”; according to the nature of the case, forty stripes and no more might be inflicted, but fewer might suffice in some cases; the apostle’s having but thirty nine at a time was not because the Jews thought his crime did not require full forty; or that they out of tenderness and compassion to him abated him one; but they proceeded with him to the utmost rigour of this law, according to their interpretation of it; for so runs their tradition i,<\/p>\n “with how many stripes do they beat him? (a criminal,) it is answered, , “with forty save one”; as it is said, “with the number forty”; that is, which is next to forty; R. Judah says, with full forty is he to be beaten;”<\/p>\n but the decision is not according to R. Judah, as the commentators say k; and this is the general sense of their l interpreters of that law, and what they take to be the genuine meaning of it; so that the apostle was punished according to the extremity of it, in their account. This is a settled rule and point with them, <\/p>\n m, “that scourging according to the law is with forty stripes save one”; Maimonides n observes, that<\/p>\n “they did not add to forty, if a man was as strong and robust as Samson, but they lessen the number to a man that is weak; for if a weak man should be beaten with many stripes, he may die; wherefore the wise men say, that if he be never so robust, they scourge him but with “thirty nine”;”<\/p>\n so that no mercy shown to Paul, or any regard had to his weak constitution, for it was the utmost they ever inflicted; besides, according to their manner of scourging, [See comments on Mt 10:17]<\/span>, they could not have given him another stroke, without giving him three stripes more, which would have made it forty two, and so have exceeded, which the law forbids; for they whipped with a scourge of three cords, and every stroke went for three; so that by thirteen strokes, thirty nine stripes were given, and if a fourteenth had been added, there would have been forty two stripes; agreeably to which they say o,<\/p>\n “when they condemn a delinquent to how many stripes he is able to receive, they do not count but by stripes that are fit to be trebled; if they reckon he is able to bear twenty, they do not say he is to be beaten with twenty one, so that they may be able to treble, but he is to be beaten with eighteen; they condemn to receive forty, and after he begins to be beaten, they see he is weak, and they say he cannot receive more than these nine or “twelve” with which he is beaten, lo, this is free; they condemn him to receive twelve, and after he is scourged they see he is strong and able to receive more, lo, he is free, and is not to be beaten any more upon the estimation:”<\/p>\n so that you see that, according to their own canons, they could if they would have mitigated this punishment of the apostle’s; but such was their cruelty and malice, that they carried it to the utmost height they could.<\/p>\n i Misn. Maccot. c. 3. sect. 10. k Maimon. & Bartenora in ib. l Targum Jon. & Jarchi in Deut. xxv. 3. Zohar in Deut. fol. 119. 3. Joseph Antiqu. l. 4. c. 8. sect. 23. Moses Kotsensis Mitzvot Tora, pr. Affirm. 105. m T. Hieros. Nazir, fol. 53. 1. n Hilchot Sanhedrin, c. 17. 1. o Ib. sect. 2. Misn. Maccot, c. 3. sect. 11.<\/p>\n Five times received I forty stripes save one <\/B> ( <\/SPAN><\/span>). The Acts and the Epistles are silent about these Jewish floggings (Mt 27:36<\/span>). See on Lu 12:47<\/span> for omission of <\/SPAN><\/span> (stripes). Thirty-nine lashes was the rule for fear of a miscount (De 25:1-3<\/span>). Cf. Josephus (Ant<\/I>. IV. 8, 1, 21). <\/P> <\/p>\n <\/strong><\/p>\n 1) “Of the Jews five times,”<\/strong> (hupo loudaion pentakis) “By or under hands of the Jews five times,” when all these whippings occurred under hands of the Jews alone is not certain, but that he was reviled, scourged, and persecuted like his Lord is evident, Joh 15:20<\/span>; 2Ti 3:12<\/span>.<\/p>\n 2) “Received I forty stripes,”<\/strong> (tesserakonta elabon) “I received forty stripes;” The law forbad more than forty stripes on any person for one punishment; they gave Paul the full limit of lashes five times, withholding the fortieth lash each time to be on the safe side of the synagogue scourgings according to custom and Judicial decrees of the day, Deu 25:3<\/span>; Mat 23:34<\/span>; Act 22:19<\/span>.<\/p>\n 3) “Save one,”<\/strong> (paramian) “less one,” as Paul had beaten Christians in the synagogue before he became a Christian, Act 22:19<\/span>.<\/p>\n 24. From the Jews. It is certain that the Jews had at that time been deprived of jurisdiction, but as this was a kind of moderate punishment (as they termed it) it is probable that it was allowed them. Now the law of God was to this effect, that those who did not deserve capital punishment should be beaten in the presence of a judge, (Deu 25:2<\/span>,) provided not more than forty stripes were inflicted, lest the body should be disfigured or mutilated by cruelty. Now it is probable, that in process of time it became customary to stop at the thirty-ninth lash, (858) lest perhaps they should on any occasion, from undue warmth, exceed the number prescribed by God. Many such precautions, (859) prescribed by the Rabbins, (860) are to be found among the Jews, which make some restriction upon the permission that the Lord had given. Hence, perhaps, in process of time, (as things generally deteriorate,) they came to think, that all criminals should be beaten with stripes to that number, though the Lord did not prescribe, how far severity should go, but where it was to stop; unless perhaps you prefer to receive what is stated by others, that they exercised greater cruelty upon Paul. This is not at all improbable, for if they had been accustomed ordinarily to practice this severity upon all, he might have said that he was beaten according to custom. Hence the statement of the number is expressive of extreme severity. <\/p>\n (858) The custom of excepting one stripe from the forty is made mention of by Josephus: πληγὰς μίας λειπούσης τεσσαράκοντα, “forty stripes save one.” (Joseph. Antiq. lib. 4. cap. 8. sect. 21.) It is noticed by Wolfius, that the Jews in modern times make use of the same number of stripes — thirty-nine — in punishing offenders, there being evidence of this from what is stated by Uriel Acosta, who, in his Life, subjoined by Limborch to his Conversation with a learned Jew, declares that he had in punishment of his departure from the Jews, received stripes up to that number. — Ed. <\/p>\n (859) “ Plusieurs semblables pouruoyances et remedes inuentez par los Rabbins :” — “Many similar provisions and remedies, invented by the Rabbins.” <\/p>\n (860) “The Mishna gives this as a rule, (MISH. Maccoth. fol. 22:10,) ‘How often shall he, the culprit, be smitten? Ans. אלכעין חסר אחד, forty stripes, wanting one, i.e., with the number which is nighest to forty.’ They also thought it right to stop under forty, lest the person who counted should make a mistake, and the criminal get more than forty stripes, which would be injustice, as the law required only forty. ” — Dr. A. Clarke. “As the whip was formed of three cords, and every stroke was allowed to count for three stripes, the number of strokes never exceeded thirteen, which made thirty-nine stripes.” — Bloomfield. — Ed. <\/p>\n (24) Of the Jews five times received I forty stripes save one.<\/strong>None of these are recorded in the Acts. It is probable that the words refer to the early period of his work in Cilicia, which is implied though not recorded in that book. (See Note on Act. 15:41<\/span>). The number of the stripes in Jewish punishments of this kind rested on the rule of Deu. 25:3<\/span>, which fixed forty as the maximum.<\/em> In practice it was thought desirable to stop short of the full number in order to avoid exceeding it. The punishment was inflicted with a leather scourge of three knotted thongs, and with a curiously elaborate distribution: thirteen strokes were given on the breast, thirteen on the right shoulder, and thirteen on the left.<\/p>\n Thrice was I beaten with rods.<\/strong>This, as we see in Act. 16:22-23<\/span>, was distinctively, though, perhaps, not exclusively, a Roman punishment. The instance at Philippi, as above, is the only one recorded in the Acts. As a Roman citizen he could claim exemption from a punishment which was essentially servile (Act. 16:37<\/span>), and at Jerusalem (Act. 22:25<\/span>) he asserted this claim; but it may well have happened elsewhere, as at Philippi, either that the reckless haste of Roman officials led them to order the punishment without inquiry; or that they disregarded the appeal, and took their chance of impunity; or that there were reasons which led him to prefer enduring the ignominious punishment in silence, without protest.<\/p>\n 24<\/strong>. <\/strong> The Jews<\/strong> A less honourable epithet than either of the three in 2Co 11:22<\/span>, used here to intimate to the Judaizers whence his severest persecutors came. John, in his gospel, uses the word Jews <\/strong> in the same adverse sense. Note, Joh 1:19<\/span>. <\/p>\n Five times<\/strong> A most bitter recollection; for the stripes <\/strong> of antiquity were deaths <\/strong> in the amount of agony they inflicted and the probability of death as the result. Note, Joh 19:1<\/span>. <\/p>\n Stripes<\/strong> In italics as not being in the Greek; it being unnecessary to Paul’s readers, who knew what the terrible number forty save one <\/strong> indicated. Forty stripes <\/strong> was the limit by law, (Deu 25:1<\/span>\ud83d\ude09 but Jewish custom, in its caution against accidentally breaking the law, limited it in Paul’s time to thirty-nine. Says Stanley: “The culprit was bound by both hands to a pillar; the officer of the synagogue stripped off his clothes until his back was bared. The officer then ascended a stone behind. The scourge consisted of four thongs of calf skin, and two of asses’ skin. The culprit bent to receive the lashes. The officer struck with one hand with all his force. A reader meanwhile read, first, Deu 28:58-59<\/span>; next, Deu 29:8<\/span>; lastly, Psa 78:38<\/span>. It was so severe a punishment that death often ensued.” The thrice thirteen strokes were impartially distributed; thirteen on the back, thirteen on the right shoulder, and thirteen on the left shoulder.<\/p>\n ‘Of the Jews five times I received forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep, in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in labour and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.’<\/p>\n He outlines his credentials. By the very Jews whom they boast that they are one with, he has five times received the maximum beating allowed, forty stripes less one (compare Deu 25:2-3<\/span>). He has been beaten with Roman rods three times by the lictors (rod-bearers – Act 16:22<\/span>). Strictly as a Roman citizen he was exempt from such treatment but the law was as regularly abused as used. Some observed it, others ignored it as both Cicero and Josephus bring out.<\/p>\n He has been stoned. This would be by Jews, it was a Jewish form of punishment for blasphemy. See Act 14:5<\/span>; Act 14:19<\/span>. He has been shipwrecked three times. Regular travellers at sea, especially in smaller boats, were often subject to shipwreck due to sudden storms. On one such occasion he spent a night and a day keeping himself afloat in the sea (or in a small boat similar to a lifeboat) before being rescued. He has faced every form of difficulty and danger that regularly faced travellers who went unescorted. Arduous journeys. Perilous river crossings. Danger from robbers. Threats, whether from his own countrymen, or from Gentiles. He has been imperilled in all types of surroundings, whether in cities or in the countryside, or in the desert, or in the sea, or among ‘pseudo-brethren’, some who like his opponents in Corinth sought to destroy him. He has laboured and had to struggle hard, he has often had to stay awake at night because of threats all around, he has been hungry and thirsty, he has gone without food often, he has been bitterly cold and insufficiently clothed, often in rags. (How are his opponents doing in comparison with this in the service of Christ?)<\/p>\n 2Co 11:24-25<\/span> . Parenthesis, in which definite proofs are brought forward for the .<\/p>\n ] refers merely to ; for it is obvious of itself that the subsequent was a Gentile<\/em> maltreatment. Paul seems to have had in his mind the order: from Jews from Gentiles<\/em> , which, however, he then abandone.<\/p>\n ] sc.<\/em> . Comp. on Luk 12:47<\/span> , and Ast, ad Legg.<\/em> p. 433. in the sense of subtraction; see Herod. i. 120; Plut. Caes<\/em> 30; Wyttenb. ad Plat.<\/em> VI. pp. 461, 1059; Winer, p. 377 [E. T. 503]. Deu 25:3<\/span> ordains that no one<\/em> shall be beaten more than forty times<\/em> . In order, therefore, not to exceed the law by possible miscounting, only nine and thirty<\/em> strokes were commonly given under the later administration of Jewish law. [337] See Joseph. Antt.<\/em> iv. 8. 21, 23, and the Rabbinical passages (especially from the treatise Maccoth<\/em> in Surenhusius, IV. p. 269 ff.); in Wetstein, Schoettgen, Hor.<\/em> p. 714 ff.; and generally, Saalschtz, M. R.<\/em> p. 469. Paul rightly adduces his five scourgings (not mentioned in Acts) as proof of his , for this punishment was so cruel that not unfrequently the recipients died under it; hence there is no occasion for taking into account bodily weakness in the case of Paul. See Lund, Jd. Heiligth<\/em> . ed. Wolf, p. 539 f.<\/p>\n ] One<\/em> such scourging with rods by the Romans is reported in Act 16:22<\/span> ; the two others are unknown to u.<\/p>\n .] See Act 14:19<\/span> ; Clem. 5.<\/p>\n .] There is nothing of this in Acts, for the last shipwreck, Act 27<\/span> , was much later. How many voyages of the apostle may have remained quite unknown to us! and how strongly does all this list of sufferings show the incompleteness of the Book of Acts!<\/p>\n ] Lyra, Estius, Calovius, and others explain this of a miracle<\/em> , as if Paul, actually sunk in the deep, had spent twenty-four hours without injury; but this view is at variance with the context. It is most naturally regarded as the sequel of one of these shipwrecks, namely, that he had, with the help of some floating wreck, tossed about on the sea for a day and a night, often overwhelmed by the waves, before he was rescued. On , the depth of the sea<\/em> , comp. LXX. Exo 15:5<\/span> ; Ps. 67:14; Psa 106:24<\/span> , al.<\/em> ; Bergl. ad Alciphr.<\/em> i. 5, p. 10; and Wetstein in loc.<\/p>\n <\/em><\/p>\n of time: to spend<\/em> , as in Act 15:33<\/span> ; Jas 4:13<\/span> ; Jacobs, ad Anthol.<\/em> IX. p. 449. The perfect<\/em> is used because Paul, after he has simply related<\/em> the previous points, looks back on this last from the present time<\/em> (comp. Khner, 439, 1a); there lies in this change of tenses a climactic vividness of representation.<\/p>\n [337] This reason for omitting the last stroke is given by Maimonides (see Coccej. ad Maccoth<\/em> iii. 10). Another Rabbinical view is that thirteen strokes were given with the three-thonged leathern scourge, so that the strokes amounted in all to thirty-nine. See in general, Lund, p. 540 f. According to Maccoth<\/em> iii. 12, the breast, the right and the left shoulder, received each thirteen of the thirty-nine strokes. But it cannot be proved from the Rabbins that it was on this account<\/em> that the fortieth was not added, as Bengel, Wetstein, and others assume.<\/p>\n 24 Of the Jews five times received I forty stripes<\/em> save one. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 24. Forty stripes save one<\/strong> ] That they might be sure not to exceed the set number of stripes, limited by the law, Deu 25:3<\/span> . <\/p>\n 24, 25.<\/strong> ] are parenthetical, explaining some of the foregoing expressions: the construction is resumed, 2Co 11:26<\/span> .<\/p>\n At the hands of the Jews five times received I forty save one<\/strong> (in Deu 25:3<\/span> , it is prescribed that not more than forty stripes should be given, ‘lest thy brother should seem vile unto thee.’ For fear of exceeding this number, they kept within it. This seems a more likely account of the thirty-nine stripes than that given by Wetst., that thirteen were inflicted on the breast, and the same number on each shoulder, and the fortieth omitted, lest one part of the body should receive more than another. See the Rabbinical authorities in Wetst., and cf. Joseph. Antt. iv. 8. 21 and 23, and Stanley’s note here. He calls it : and Meyer remarks that Paul might well number it among the , for it was no rare occurrence for the criminal to die under its infliction.<\/p>\n None of these scourgings are mentioned in the Acts), thrice was I beaten with rods<\/strong> (scil. by the Roman magistrates, see Act 16:22-23<\/span> , which is the only occasion mentioned in the Acts), once was I stoned<\/strong> ( Act 14:19 ), thrice I suffered shipwreck<\/strong> ( not one<\/em> of these shipwrecks is known to us. Thus we see that perhaps three, perhaps two, voyages of Paul, but certainly one, previous to this time, must be somewhere inserted in the history of the Acts: see Prolegg. ch. 3 2Co 11:5 ), a night and day have I spent<\/strong> (reff.) in the deep<\/strong> (i.e. the sea: probably on some remnant of a wreck after one of his shipwrecks alone or with others. To understand , as Thl. ( , <\/strong> , ), seems to be taking it out of its connexion here. Wetst. gives from. lian, H. An. viii. 7, . Still less must we think of the characteristic interpretation of Estius: “Subjunxit aliud periculum marinum longe gravius, nempe quod demersus fuerit ex naufragio in profundum maris, ubi tamen divina ope fuerit servatus incolumis noctem et diem, atque inde postea liberatus”).<\/p>\n 2Co 11:24<\/span> . . . . .: of the Jews five times received I forty<\/em> stripes (there is an ellipse of as at Luk 12:47<\/span> ) save one<\/em> . The Law forbad more than forty stripes (Deu 25:3<\/span> ); and, to be on the safe side, it was the custom in the judicial scourgings of the synagogues (Mat 23:34<\/span> , Act 22:19<\/span> ) to stop short at thirty-nine. This punishment was so severe that death often ensued (cf. Josephus, Antt.<\/em> , iv., 8, 21); we know nothing of the circumstances under which it was inflicted on St. Paul.<\/p>\n Of = By. Greek. hupo. App-104. <\/p>\n forty. See Deu 25:3. <\/p>\n save = beside. Greek para. App-104. <\/p>\n 24, 25.] are parenthetical, explaining some of the foregoing expressions: the construction is resumed, 2Co 11:26.<\/p>\n At the hands of the Jews five times received I forty save one (in Deu 25:3, it is prescribed that not more than forty stripes should be given, lest thy brother should seem vile unto thee. For fear of exceeding this number, they kept within it. This seems a more likely account of the thirty-nine stripes than that given by Wetst.,-that thirteen were inflicted on the breast, and the same number on each shoulder, and the fortieth omitted, lest one part of the body should receive more than another. See the Rabbinical authorities in Wetst., and cf. Joseph. Antt. iv. 8. 21 and 23, and Stanleys note here. He calls it : and Meyer remarks that Paul might well number it among the , for it was no rare occurrence for the criminal to die under its infliction.<\/p>\n None of these scourgings are mentioned in the Acts),-thrice was I beaten with rods (scil. by the Roman magistrates, see Act 16:22-23, which is the only occasion mentioned in the Acts), once was I stoned (Act 14:19), thrice I suffered shipwreck (not one of these shipwrecks is known to us. Thus we see that perhaps three, perhaps two, voyages of Paul, but certainly one,-previous to this time, must be somewhere inserted in the history of the Acts: see Prolegg. ch. 3 2Co 11:5), a night and day have I spent (reff.) in the deep (i.e. the sea: probably on some remnant of a wreck after one of his shipwrecks alone or with others. To understand , as Thl. ( , , ), seems to be taking it out of its connexion here. Wetst. gives from. lian, H. An. viii. 7, . Still less must we think of the characteristic interpretation of Estius: Subjunxit aliud periculum marinum longe gravius, nempe quod demersus fuerit ex naufragio in profundum maris, ubi tamen divina ope fuerit servatus incolumis noctem et diem, atque inde postea liberatus).<\/p>\n 2Co 11:24. , five times) It is of advantage to the servants of God accurately to remember all that they have done and suffered with a view to relate them, according as it may be afterwards necessary. Comp. Galatians 1.- , forty save one) Thirteen strokes with a triple lash made thirty-nine. See Buxt. dedic. Abbrev.<\/p>\n 2Co 11:24<\/p>\n 2Co 11:24 Of the Jews five times received I forty stripes save one.-[None of these occasions are mentioned in Acts but he may have been whipped at Damascus on his conversion, and then at Jerusalem, and again at Antioch. The chiefs of the synagogue had the power to inflict stripes on their own people, and would often exercise the jurisdiction against Paul, who was in the habit of preaching in the synagogue what was regarded as heresy. The number of stripes was not to exceed forty (Deu 25:3); whence the Jews took care not to exceed thirty-nine (Josephus, Ant. iv. 8, sec. 21). The convict was stripped to the waist and tied in a bent position to a low pillar, and the stripes with a whip of three thongs were inflicted on the back between the shoulders. (Act 22:25). A single stripe in excess subjected the executioner to punishment. The fortieth was omitted that they might not by mistake exceed the number allowed. The infliction was severe and frequently resulted in death.] <\/p>\n forty: Deu 25:2, Deu 25:3, Mat 10:17, Mar 13:9 <\/p>\n Reciprocal: Mat 23:34 – ye Luk 11:49 – and some Joh 19:1 – scourged Act 5:40 – beaten 2Co 11:23 – in stripes Heb 11:36 – and scourgings<\/p>\n 2Co 11:24. Forty stripes, save one. The law of Moses limited the number of lashes that could be inflicted upon a victim to forty (Deu 25:1-3). The whip by which it was done was originally single, and the punishment required forty operations of the administrator. For some reason the act was changed, and I shall quote from Prideaux’s Connexion, Year 108, for explanation: “This punishment among the Jews was not to exceed forty stripes, and therefore the whip with which it was inflicted [after the change mentioned above] being made of three thongs, each blow giving three stripes, they never inflicted upon any criminal more than thirteen blows, because thirteen of those blows made thirty-nine stripes; and to add another blow, would be to transgress the law, by adding two stripes over and above forty, contraray to its prohibition. And in this manner was it that Paul, when whipped by the Jews, received forty stripes save one, that is, thirteen blows with this threefold whip.” The verse means that Paul suffered this treatment on five different ocassions.<\/p>\n 2Co 11:24. Of the Jews five times received I forty stripes save one. Not one of these cases is recorded in the Acts. The rule, not to exceed forty, was very strict, and for a merciful reason, lest their brother should seem vile unto them (Deu 25:3). And to prevent the letter of the law from being exceeded, Josephus says (Antt. iv. 8, 21) it was the practice latterly to inflict one stripe less; hence the phrase to get forty, less one. (Wetstein quotes a number of authorities for this.) The mode of infliction with thongs, partly on the naked breast, and partly on the two naked shoulderswas very severe, and not infrequently was followed by death.<\/p>\n The law in Deu 25:3 allowed forty stripes to be given to them that were worthy to be beaten, but forbade them to exceed that number: But it being their custom to beat them with a whip that had three cords, they must either stop at thirty-nine, or exceed and go to forty-two. <\/p>\n Here observe, That the apostle contending with these false teachers, proves the truth of his ministry and apostleship; not, as elsewhere, from the miracles and gifts of the Holy Ghost, which did accompany his preaching, but from his sufferings, as being the things which these false apostles could not pretend unto, and so could not glory that they were like unto him in them.<\/p>\n Verse 24<\/strong> <\/strong> The law allowed forty ( Deu 25:2 ), but they left one off to avoid breaking the law by accidental miscount. <\/p>\n Of the Jews five times received I forty stripes save one. [Deu 25:2 . The law limited all beatings to forty stripes; but one stripe was omitted lest the law should be accidentally broken through careless counting. Such a scourging inflicted the agony of death, and generally resulted in it. Not one of these scourgings is mentioned in Acts.] <\/p>\n Verse 24 <\/p>\n Forty–save one. By a command recorded in Deuteronomy 25:2,3, the punishment of scourging is limited to forty stripes. It was the custom of the Jews to stop short, by one, of the permitted number, in token of their desire to keep unquestionably within the law. Very few of the instances of suffering and danger here referred to are mentioned in the book of the Acts.<\/p>\n 11:24 Of the Jews {p} five times received I forty [stripes] save one.<\/p>\n (p) He alludes to that which is written in De 25:3 . And moreover this place shows us that Paul suffered many more things which Luke omitted in writing Acts.<\/p>\n Of the Jews five times received I forty [stripes] save one. 24. Of the Jews ] Literally, Under Jews, as though it were a disgrace to them to have treated one of their brethren thus. Cf. St Mat 10:17. forty stripes save one ] Cf. Deu 25:3. The Mishna ( Makkoth, iii. 10 [9]) prescribes … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 11:24”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28959","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28959","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28959"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28959\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28959"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28959"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28959"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"