<hi type="bold">28. Take heed ... unto yourselves--</hi>Compare 1Ti 3:2-7; 4:16; 6:11.

<hi type="bold">and to all the flock--</hi>Compare <reference osisRef="Heb.13.17">He 13:17</reference>. Observe here how the personal is put before the pastoral care.

<hi type="bold">over ... which the Holy Ghost hath made you--</hi>Compare <reference osisRef="John.20.22">Joh 20:22</reference>, <reference osisRef="John.20.23">23</reference>; <reference osisRef="Eph.4.8">Ep 4:8</reference>, 11, 12; <reference osisRef="Rev.3.1">Re 3:1</reference>. (<reference osisRef="Acts.14.23">Ac 14:23</reference> shows that the apostle did not mean to exclude human ordination).

<hi type="bold">overseers--</hi>or, as the same word is everywhere else rendered in our version, "bishops." The English Version has hardly dealt fair in this case with the sacred text, in rendering the word "overseers," whereas it ought here, as in all other places, to have been "bishops," in order that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the ordinary English reader, which now it is not [Alford]. The distinction between these offices cannot be certainly traced till the second century, nor was it established till late in that century.

<hi type="bold">to feed the church of God--</hi>or, "the Church of the Lord." Which of these two readings of the text is the true one, is a question which has divided the best critics. The evidence of manuscripts preponderates in favor of "THE Lord"; some of the most ancient Versions, though not all, so read; and Athanasius, the great champion of the supreme Divinity of Christ early in the fourth century, says the expression "Church of God" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of God" occurs nine times elsewhere in Paul's writings, and "Church of the Lord" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the Lord"; whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it it easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of God." On the whole, therefore, we accept the second reading as most probably the true one. But see what follows.

<hi type="bold">which he hath purchased--</hi>"made His own," "acquired."

<hi type="bold">with his own blood--</hi>"His own" is emphatic: "That glorified Lord who from the right hand of power in the heavens is gathering and ruling the Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to its welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest of all ties." The transcendent sacredness of the Church of Christ is thus made to rest on the dignity of its Lord and the consequent preciousness of that blood which He shed for it. And as the sacrificial atoning character of Christ's death is here plainly expressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. What a motive to pastoral fidelity is here furnished!

28. Take heed... unto yourselves-- Compare 1Ti 3:2-7; 4:16; 6:11. and to all the flock-- Compare He 13:17. Observe here how the personal is put before the pastoral care. over... which the Holy Ghost hath made you-- Compare Joh 20:22, 23; Ep 4:8, 11, 12; Re 3:1. (Ac 14:23 shows that the apostle did not mean to exclude human ordination). overseers-- or, as the same word is everywhere else rendered in our version, "bishops." The English Version has hardly dealt fair in this case with the sacred text, in rendering the word "overseers," whereas it ought here, as in all other places, to have been "bishops," in order that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the ordinary English reader, which now it is not [Alford]. The distinction between these offices cannot be certainly traced till the second century, nor was it established till late in that century. to feed the church of God-- or, "the Church of the Lord." Which of these two readings of the text is the true one, is a question which has divided the best critics. The evidence of manuscripts preponderates in favor of "THE Lord"; some of the most ancient Versions, though not all, so read; and Athanasius, the great champion of the supreme Divinity of Christ early in the fourth century, says the expression "Church of God" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of God" occurs nine times elsewhere in Paul's writings, and "Church of the Lord" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the Lord"; whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it it easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of God." On the whole, therefore, we accept the second reading as most probably the true one. But see what follows. which he hath purchased-- "made His own," "acquired." with his own blood-- "His own" is emphatic: "That glorified Lord who from the right hand of power in the heavens is gathering and ruling the Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to its welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest of all ties." The transcendent sacredness of the Church of Christ is thus made to rest on the dignity of its Lord and the consequent preciousness of that blood which He shed for it. And as the sacrificial atoning character of Christ's death is here plainly expressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. What a motive to pastoral fidelity is here furnished!


<hi type="bold">29-30. after my departing shall grievous wolves enter in among you--</hi>Two classes of coming enemies are here announced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, that is, making a prey of the flock; the other (<reference osisRef="Acts.20.30">Ac 20:30</reference>), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (<reference osisRef="Rev.2.1-Rev.3.22">Re 2:1-3:22</reference>). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.

29-30. after my departing shall grievous wolves enter in among you-- Two classes of coming enemies are here announced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, that is, making a prey of the flock; the other (Ac 20:30), simply sectarian "perverters" of the truth, with the view of drawing a party after them. Perhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very early infected the Asiatic churches; the other to such Judaizing tendencies as we know to have troubled nearly all the early churches. See the Epistles to the Ephesians, Colossians, and Timothy, also those to the seven churches of Asia (Re 2:1-3:22). But watchfulness against all that tends to injure and corrupt the Church is the duty of its pastors in every age.


<hi type="bold">31. by the space of three years--</hi>speaking in round numbers; for it was nearer three than two years.

<hi type="bold">I ceased not to warn every one night and day with tears--</hi>What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [Bengel].

31. by the space of three years-- speaking in round numbers; for it was nearer three than two years. I ceased not to warn every one night and day with tears-- What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [Bengel].


<hi type="bold">32-35. I commend you to God--</hi>the almighty Conservator of His people.

<hi type="bold">and to the word of his grace--</hi>that message of His pure grace (<reference osisRef="Acts.20.24">Ac 20:24</reference>) by the faith of which He keeps us (<reference osisRef="1Pet.1.5">1Pe 1:5</reference>).

<hi type="bold">which--</hi>that is, God.

<hi type="bold">is able to build you up, and to give you an inheritance, &c.--</hi>Observe how salvation--not only in its initial stages of pardon and regeneration, but in all its subsequent stages of "up-building," even to its consummation in the final inheritance--is here ascribed to the "ability" of God to bestow it, as in <reference osisRef="Rom.16.25">Ro 16:25</reference>; <reference osisRef="Eph.3.20">Ep 3:20</reference>; particularly Jude 24; and compare <reference osisRef="2Tim.1.12">2Ti 1:12</reference>, where the same thing is ascribed to Christ.

<hi type="bold">among all them which are sanctified--</hi>Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.

32-35. I commend you to God-- the almighty Conservator of His people. and to the word of his grace-- that message of His pure grace (Ac 20:24) by the faith of which He keeps us (1Pe 1:5). which-- that is, God. is able to build you up, and to give you an inheritance, &c.-- Observe how salvation--not only in its initial stages of pardon and regeneration, but in all its subsequent stages of "up-building," even to its consummation in the final inheritance--is here ascribed to the "ability" of God to bestow it, as in Ro 16:25; Ep 3:20; particularly Jude 24; and compare 2Ti 1:12, where the same thing is ascribed to Christ. among all them which are sanctified-- Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.


<hi type="bold">36-38. he kneeled down and prayed with them all, &c.--</hi>Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church! <chapter eID="Acts.20"/>

36-38. he kneeled down and prayed with them all, &c.-- Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church!


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Acts.21.1-Acts.21.16">Ac 21:1-16</reference>. Sailing from Ephesus, They Land at Tyre, and Thence Sailing to Ptolemais, They Proceed by Land to Cæsarea and Jerusalem.</title>

<hi type="bold">1. we were gotten--</hi>"torn."

<hi type="bold">from them--</hi>expressing the difficulty and pain of the parting.

<hi type="bold">with a straight course--</hi>running before the wind, as <reference osisRef="Acts.16.11">Ac 16:11</reference>.

<hi type="bold">unto Coos--</hi>Cos, an island due south from Miletus, which they would reach in about six hours, and coming close to the mainland.

<hi type="bold">the day following unto Rhodes--</hi>another island, some fifty miles to the southeast, of brilliant classic memory and beauty.

<hi type="bold">thence unto Patara--</hi>a town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo.

CHAPTER 21 Ac 21:1-16. Sailing from Ephesus, They Land at Tyre, and Thence Sailing to Ptolemais, They Proceed by Land to Cæsarea and Jerusalem. 1. we were gotten-- "torn." from them-- expressing the difficulty and pain of the parting. with a straight course-- running before the wind, as Ac 16:11. unto Coos-- Cos, an island due south from Miletus, which they would reach in about six hours, and coming close to the mainland. the day following unto Rhodes-- another island, some fifty miles to the southeast, of brilliant classic memory and beauty. thence unto Patara-- a town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo.


<hi type="bold">2. And finding a ship--</hi>their former one going no farther, probably.

<hi type="bold">to Phoenica--</hi>(See on <reference osisRef="Acts.11.19">Ac 11:19</reference>).

<hi type="bold">went abroad--</hi>One would almost think this extracted from a journal of the voyage, so graphic are its details.

2. And finding a ship-- their former one going no farther, probably. to Phoenica-- (See on Ac 11:19). went abroad-- One would almost think this extracted from a journal of the voyage, so graphic are its details.


<hi type="bold">3. when we ... discovered--</hi>"sighted," as the phrase is.

<hi type="bold">Cyprus, we left it on the left hand--</hi>that is, steered southeast of it, leaving it on the northwest.

<hi type="bold">sailed into--</hi>"unto"

<hi type="bold">Syria, and landed at Tyre--</hi>the celebrated seat of maritime commerce for East and West. It might be reached from Patara in about two days.

<hi type="bold">there the ship was to unlade her burden--</hi>which gave the apostle time for what follows.

3. when we... discovered-- "sighted," as the phrase is. Cyprus, we left it on the left hand-- that is, steered southeast of it, leaving it on the northwest. sailed into-- "unto" Syria, and landed at Tyre-- the celebrated seat of maritime commerce for East and West. It might be reached from Patara in about two days. there the ship was to unlade her burden-- which gave the apostle time for what follows.


<hi type="bold">4-6. finding disciples--</hi>finding out the disciples, implying some search. They would expect such, from what is recorded, <reference osisRef="Acts.11.19">Ac 11:19</reference>. Perhaps they were not many; yet there were gifted ones among them.

<hi type="bold">who said to Paul ... that he should not go up to Jerusalem--</hi>(See on <reference osisRef="Acts.20.23">Ac 20:23</reference>; also see on <reference osisRef="Acts.21.11-Acts.21.14">Ac 21:11-14</reference>).

4-6. finding disciples-- finding out the disciples, implying some search. They would expect such, from what is recorded, Ac 11:19. Perhaps they were not many; yet there were gifted ones among them. who said to Paul... that he should not go up to Jerusalem-- (See on Ac 20:23; also see on Ac 21:11-14).


<hi type="bold">7. when we had finished our course--</hi>completing the voyage

<hi type="bold">from Tyre, we came--</hi>which they would do the same day.

<hi type="bold">to Ptolemais--</hi>anciently called Accho (<reference osisRef="Judg.1.31">Jud 1:31</reference>), now St. Jean d'Acre, or Acre.

<hi type="bold">and saluted the brethren, and abode, &c.--</hi>disciples gathered probably as at Tyre, on the occasion mentioned (<reference osisRef="Acts.11.19">Ac 11:19</reference>).

7. when we had finished our course-- completing the voyage from Tyre, we came-- which they would do the same day. to Ptolemais-- anciently called Accho (Jud 1:31), now St. Jean d'Acre, or Acre. and saluted the brethren, and abode, &c.-- disciples gathered probably as at Tyre, on the occasion mentioned (Ac 11:19).


<hi type="bold">8-10. next day we that were of Paul's company departed--</hi>(The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons).

<hi type="bold">and came to Cæsarea--</hi>a run along the coast, southward, of some thirty miles.

<hi type="bold">Philip the evangelist--</hi>a term answering apparently very much to our missionary [Howson], by whose ministry such joy had been diffused over Samaria and the Ethiopian eunuch had been baptized (<reference osisRef="Acts.8.4-Acts.8.40">Ac 8:4-40</reference>).

<hi type="bold">one of the seven--</hi>deacons, who had "purchased to himself a good degree" (<reference osisRef="1Tim.3.13">1Ti 3:13</reference>). He and Paul now meet for the first time, some twenty-five years after that time.

8-10. next day we that were of Paul's company departed-- (The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons). and came to Cæsarea-- a run along the coast, southward, of some thirty miles. Philip the evangelist-- a term answering apparently very much to our missionary [Howson], by whose ministry such joy had been diffused over Samaria and the Ethiopian eunuch had been baptized (Ac 8:4-40). one of the seven-- deacons, who had "purchased to himself a good degree" (1Ti 3:13). He and Paul now meet for the first time, some twenty-five years after that time.


<hi type="bold">11-14. So shall the Jews bind the man that owneth this girdle, &c.--</hi>For though the Romans did it, it was at the Jews' instigation (<reference osisRef="Acts.21.33">Ac 21:33</reference>; <reference osisRef="Acts.28.17">Ac 28:17</reference>). Such dramatic methods of announcing important future events would bring the old prophets to remembrance. (Compare <reference osisRef="Isa.20.2">Is 20:2</reference>, &c.; <reference osisRef="Jer.13.1">Jr 13:1</reference>, and <reference osisRef="Ezek.5.1">Eze 5:1</reference>, &c.). This prediction and that at Tyre (<reference osisRef="Acts.21.4">Ac 21:4</reference>) were intended, not to prohibit him from going, but to put his courage to the test and when he stood the test, to deepen and mature it.

11-14. So shall the Jews bind the man that owneth this girdle, &c.-- For though the Romans did it, it was at the Jews' instigation (Ac 21:33; Ac 28:17). Such dramatic methods of announcing important future events would bring the old prophets to remembrance. (Compare Is 20:2, &c.; Jr 13:1, and Eze 5:1, &c.). This prediction and that at Tyre (Ac 21:4) were intended, not to prohibit him from going, but to put his courage to the test and when he stood the test, to deepen and mature it.


<hi type="bold">15-16. we took up our carriages--</hi>"our baggage."

<hi type="bold">and went up to Jerusalem--</hi>for the fifth time after his conversion, thus concluding his third missionary tour, which proved his last, so far as recorded; for though he accomplished the fourth and last part of the missionary plan sketched out (<reference osisRef="Acts.19.21">Ac 19:21</reference>)--"After I have been at Jerusalem, I must also see Rome"--it was as "a prisoner of Jesus Christ."

15-16. we took up our carriages-- "our baggage." and went up to Jerusalem-- for the fifth time after his conversion, thus concluding his third missionary tour, which proved his last, so far as recorded; for though he accomplished the fourth and last part of the missionary plan sketched out (Ac 19:21)--"After I have been at Jerusalem, I must also see Rome"--it was as "a prisoner of Jesus Christ."


<hi type="bold">17-19. the brethren received us gladly--</hi>the disciples generally, as distinguished from the official reception recorded in <reference osisRef="Acts.21.18">Ac 21:18</reference>.

17-19. the brethren received us gladly-- the disciples generally, as distinguished from the official reception recorded in Ac 21:18.


<hi type="bold">20-25. they glorified the Lord, &c.--</hi>constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.

20-25. they glorified the Lord, &c.-- constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.


<hi type="bold">26. to signify--</hi>that is, announce to the priest.

<hi type="bold">the accomplishment of the days of purification, &c.--</hi>(See on <reference osisRef="Num.6.14-Num.6.21">Nu 6:14-21</reference>).

26. to signify-- that is, announce to the priest. the accomplishment of the days of purification, &c.-- (See on Nu 6:14-21).


<hi type="bold">27-30. the Jews ... of Asia--</hi>in all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, <reference osisRef="Acts.21.29">Ac 21:29</reference>), embittered by their discomfiture (<reference osisRef="Acts.19.9">Ac 19:9</reference>, &c.).

27-30. the Jews... of Asia-- in all likelihood those of Ephesus (since they recognized Trophimus apparently as a townsman, Ac 21:29), embittered by their discomfiture (Ac 19:9, &c.).


<hi type="bold">31. tidings came--</hi>literally, "went up," that is, to the fortress of Antonia, where the commandant resided. See on <reference osisRef="Acts.21.32">Ac 21:32</reference>. This part of the narrative is particularly graphic.

31. tidings came-- literally, "went up," that is, to the fortress of Antonia, where the commandant resided. See on Ac 21:32. This part of the narrative is particularly graphic.


<hi type="bold">32. the chief captain--</hi>"the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.

32. the chief captain-- "the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.


<hi type="bold">33. commanded him to be bound with two chains--</hi>(See on <reference osisRef="Acts.12.6">Ac 12:6</reference>).

33. commanded him to be bound with two chains-- (See on Ac 12:6).


<hi type="bold">34. some cried one thing--</hi>The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer.

<hi type="bold">to be carried into the castle--</hi>rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.

34. some cried one thing-- The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer. to be carried into the castle-- rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.


<hi type="bold">35-36. Away with him--</hi>as before of his Lord (<reference osisRef="Luke.23.18">Lu 23:18</reference>; <reference osisRef="John.19.15">Joh 19:15</reference>).

35-36. Away with him-- as before of his Lord (Lu 23:18; Joh 19:15).


<hi type="bold">37-40. Art not thou that Egyptian, &c.--</hi>The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.

37-40. Art not thou that Egyptian, &c.-- The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Acts.22.1-Acts.22.30">Ac 22:1-30</reference>. Paul's Defense from the Stairs of the Fortress--The Rage of the Audience Bursting Forth, the Commandant Has Him Brought into the Fort to Be Examined by Scourging, but Learning that He Is a Roman, He Orders His Release and Commands the Sanhedrin to Try Him.</title>

<hi type="bold">2. when they heard ... the Hebrew tongue--</hi>(See on <reference osisRef="Acts.21.40">Ac 21:40</reference>).

<hi type="bold">they kept the more silence--</hi>They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother tongue awed them into deeper silence.

CHAPTER 22 Ac 22:1-30. Paul's Defense from the Stairs of the Fortress--The Rage of the Audience Bursting Forth, the Commandant Has Him Brought into the Fort to Be Examined by Scourging, but Learning that He Is a Roman, He Orders His Release and Commands the Sanhedrin to Try Him. 2. when they heard... the Hebrew tongue-- (See on Ac 21:40). they kept the more silence-- They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother tongue awed them into deeper silence.


<hi type="bold">3. a Jew of Tarsus, brought up in this city, at the feet--</hi>(See on <reference osisRef="Luke.10.39">Lu 10:39</reference>).

<hi type="bold">of Gamaliel--</hi>(See on <reference osisRef="Acts.5.34">Ac 5:34</reference>); a fact of great importance in the apostle's history, standing in the same relation to his future career as Moses' education in the Egyptian court to the work for which he was destined.

<hi type="bold">the perfect manner of the law of the fathers--</hi>the strictest form of traditional Judaism.

<hi type="bold">zealous--</hi>"a zealot."

<hi type="bold">toward God as ye all are this day--</hi>his own former murderous zeal against the disciples of the Lord Jesus being merely reflected in their present treatment of himself.

3. a Jew of Tarsus, brought up in this city, at the feet-- (See on Lu 10:39). of Gamaliel-- (See on Ac 5:34); a fact of great importance in the apostle's history, standing in the same relation to his future career as Moses' education in the Egyptian court to the work for which he was destined. the perfect manner of the law of the fathers-- the strictest form of traditional Judaism. zealous-- "a zealot." toward God as ye all are this day-- his own former murderous zeal against the disciples of the Lord Jesus being merely reflected in their present treatment of himself.


<hi type="bold">4. I persecuted, &c.--</hi>(See on <reference osisRef="Acts.9.1">Ac 9:1</reference>,<reference osisRef="2Cor.9.2">2</reference>; <reference osisRef="Acts.9.5-Acts.9.7">Ac 9:5-7</reference>).

4. I persecuted, &c.-- (See on Ac 9:1,2; Ac 9:5-7).


<hi type="bold">5. the high priest--</hi>still alive.

<hi type="bold">doth bear me witness, and all the estate of the elders--</hi>the whole Sanhedrim.

5. the high priest-- still alive. doth bear me witness, and all the estate of the elders-- the whole Sanhedrim.


<hi type="bold">8. Jesus of Nazareth--</hi>the Nazarene. See on <reference osisRef="Acts.9.5">Ac 9:5</reference>.

8. Jesus of Nazareth-- the Nazarene. See on Ac 9:5.


<hi type="bold">9-11. they that were with me--</hi>(See on <reference osisRef="Acts.9.7">Ac 9:7</reference>, &c.)

9-11. they that were with me-- (See on Ac 9:7, &c.)


<hi type="bold">12. Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there--</hi>One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.

12. Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there-- One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.


<hi type="bold">13-15. The God of our fathers hath chosen thee--</hi>studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.

13-15. The God of our fathers hath chosen thee-- studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.


<hi type="bold">16. be baptized and wash away thy sins--</hi>This way of speaking arises from baptism being the visible seal of remission.

<hi type="bold">calling on the name of the Lord--</hi>rather, "having called," that is, after having done so; referring to the confession of Christ which preceded baptism, as <reference osisRef="Acts.8.37">Ac 8:37</reference>.

16. be baptized and wash away thy sins-- This way of speaking arises from baptism being the visible seal of remission. calling on the name of the Lord-- rather, "having called," that is, after having done so; referring to the confession of Christ which preceded baptism, as Ac 8:37.


<hi type="bold">17-21. it came to pass, &c.--</hi>This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related.

<hi type="bold">when I was come again to Jerusalem--</hi>on the occasion mentioned in <reference osisRef="Acts.9.26-Acts.9.29">Ac 9:26-29</reference>.

<hi type="bold">while I prayed in the temple--</hi>He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.

17-21. it came to pass, &c.-- This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related. when I was come again to Jerusalem-- on the occasion mentioned in Ac 9:26-29. while I prayed in the temple-- He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.


<hi type="bold">22-23. gave him audience to this word ... then ... Away with such a fellow from the earth, &c.--</hi>Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.

22-23. gave him audience to this word... then... Away with such a fellow from the earth, &c.-- Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.


<hi type="bold">24-26. examined by scourging--</hi>according to the Roman practice.

<hi type="bold">that he might know wherefore they cried so--</hi>Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.

24-26. examined by scourging-- according to the Roman practice. that he might know wherefore they cried so-- Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.


<hi type="bold">27-29. art thou a Roman?--</hi>showing that this being of Tarsus, which he had told him before (<reference osisRef="Acts.21.39">Ac 21:39</reference>) did not necessarily imply that he was a Roman citizen.

27-29. art thou a Roman?-- showing that this being of Tarsus, which he had told him before (Ac 21:39) did not necessarily imply that he was a Roman citizen.


<hi type="bold">30. commanded the chief priests and all their council to appear--</hi>that is, the Sanhedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part. <chapter eID="Acts.22"/>

30. commanded the chief priests and all their council to appear-- that is, the Sanhedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part.


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Acts.23.1-Acts.23.10">Ac 23:1-10</reference>. Paul's Defense before the Sanhedrin Divides the Rival Factions, from Whose Violence the Commandant Has the Apostle Removed into the Fortress.</title>

<hi type="bold">1. Paul, earnestly beholding the council--</hi>with a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils.

<hi type="bold">I have lived in all good conscience before God until this day--</hi>The word has an indirect reference to the "polity" or "commonwealth of Israel," of which he would signify that he had been, and was to that hour, an honest and God-fearing member.

CHAPTER 23 Ac 23:1-10. Paul's Defense before the Sanhedrin Divides the Rival Factions, from Whose Violence the Commandant Has the Apostle Removed into the Fortress. 1. Paul, earnestly beholding the council-- with a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils. I have lived in all good conscience before God until this day-- The word has an indirect reference to the "polity" or "commonwealth of Israel," of which he would signify that he had been, and was to that hour, an honest and God-fearing member.


<hi type="bold">2. the high priest ... commanded ... to smite him on the mouth--</hi>a method of silencing a speaker common in the East to this day [Hacket]. But for a judge thus to treat a prisoner on his "trial," for merely prefacing his defense by a protestation of his integrity, was infamous.

2. the high priest... commanded... to smite him on the mouth-- a method of silencing a speaker common in the East to this day [Hacket]. But for a judge thus to treat a prisoner on his "trial," for merely prefacing his defense by a protestation of his integrity, was infamous.


<hi type="bold">3-4. God shall smite thee--</hi>as indeed He did; for he was killed by an assassin during the Jewish war [Josephus, Wars of the Jews, 2.17.9].

<hi type="bold">thou whited wall--</hi>that is, hypocrite (<reference osisRef="Matt.23.27">Mt 23:27</reference>). This epithet, however correctly describing the man, must not be defended as addressed to a judge, though the remonstrance which follows--"for sittest thou," &c.--ought to have put him to shame.

3-4. God shall smite thee-- as indeed He did; for he was killed by an assassin during the Jewish war [Josephus, Wars of the Jews, 2.17.9]. thou whited wall-- that is, hypocrite (Mt 23:27). This epithet, however correctly describing the man, must not be defended as addressed to a judge, though the remonstrance which follows--"for sittest thou," &c.--ought to have put him to shame.


<hi type="bold">5. I wist not ... that he was the high priest--</hi>All sorts of explanations of this have been given. The high priesthood was in a state of great confusion and constant change at this time (as appears from Josephus), and the apostle's long absence from Jerusalem, and perhaps the manner in which he was habited or the seat he occupied, with other circumstances to us unknown, may account for such a speech. But if he was thrown off his guard by an insult which touched him to the quick, "what can surpass the grace with which he recovered his self-possession, and the frankness with which he acknowledged his error? If his conduct in yielding to the momentary impulse was not that of Christ Himself under a similar provocation (<reference osisRef="John.18.22">Joh 18:22</reference>, <reference osisRef="John.18.23">23</reference>), certainly the manner in which he atoned for his fault was Christ-like" [Hacket].

5. I wist not... that he was the high priest-- All sorts of explanations of this have been given. The high priesthood was in a state of great confusion and constant change at this time (as appears from Josephus), and the apostle's long absence from Jerusalem, and perhaps the manner in which he was habited or the seat he occupied, with other circumstances to us unknown, may account for such a speech. But if he was thrown off his guard by an insult which touched him to the quick, "what can surpass the grace with which he recovered his self-possession, and the frankness with which he acknowledged his error? If his conduct in yielding to the momentary impulse was not that of Christ Himself under a similar provocation (Joh 18:22, 23), certainly the manner in which he atoned for his fault was Christ-like" [Hacket].


<hi type="bold">6-9. when Paul perceived--</hi>from the discussion which plainly had by this time arisen between the parties.

<hi type="bold">that the one part were Sadducees, and the other Pharisees, he cried out--</hi>raising his voice above both parties.

<hi type="bold">I am a Pharisee, the son of a Pharisee--</hi>The true reading seems to be, "the son of Pharisees," that is, belonging to a family who from father to son had long been such.

<hi type="bold">of the hope and resurrection of the dead--</hi>that is, not the vague hope of immortality, but the definite expectation of the resurrection.

<hi type="bold">I am called in question--</hi>By this adroit stroke, Paul engages the whole Pharisaic section of the council in his favor; the doctrine of a resurrection being common to both, though they would totally differ in their application of it. This was, of course, quite warrantable, and the more so as it was already evident that no impartiality in trying his cause was to be looked for from such an assembly.

6-9. when Paul perceived-- from the discussion which plainly had by this time arisen between the parties. that the one part were Sadducees, and the other Pharisees, he cried out-- raising his voice above both parties. I am a Pharisee, the son of a Pharisee-- The true reading seems to be, "the son of Pharisees," that is, belonging to a family who from father to son had long been such. of the hope and resurrection of the dead-- that is, not the vague hope of immortality, but the definite expectation of the resurrection. I am called in question-- By this adroit stroke, Paul engages the whole Pharisaic section of the council in his favor; the doctrine of a resurrection being common to both, though they would totally differ in their application of it. This was, of course, quite warrantable, and the more so as it was already evident that no impartiality in trying his cause was to be looked for from such an assembly.


<hi type="bold">10. the chief captain, fearing lest Paul should have been pulled to pieces ... commanded the soldiers to go down and take him by force, &c.--</hi>This shows that the commandant was not himself present, and further, that instead of the Sanhedrim trying the cause, the proceedings quickly consisted in the one party attempting to seize the prisoner, and the other to protect him.

10. the chief captain, fearing lest Paul should have been pulled to pieces... commanded the soldiers to go down and take him by force, &c.-- This shows that the commandant was not himself present, and further, that instead of the Sanhedrim trying the cause, the proceedings quickly consisted in the one party attempting to seize the prisoner, and the other to protect him.


<title type="x-s3"><reference osisRef="Acts.23.11-Acts.23.35">Ac 23:11-35</reference>. In the Fortress Paul Is Cheered by a Night Vision--An Infamous Conspiracy to Assassinate Him Is Providentially Defeated, and He Is Despatched by Night with a Letter from the Commandant to Felix at Cæsarea, by Whom Arrangements Are Made for a Hearing of His Cause.</title>

<hi type="bold">11. the night following--</hi>his heart perhaps sinking, in the solitude of his barrack ward, and thinking perhaps that all the predictions of danger at Jerusalem were now to be fulfilled in his death there.

<hi type="bold">the Lord--</hi>that is, Jesus.

<hi type="bold">stood by him ... Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou ... also at Rome--</hi>that is, "Thy work in Jerusalem is done, faithfully and well done; but thou art not to die here; thy purpose next to 'see Rome' (<reference osisRef="Acts.19.21">Ac 19:21</reference>) shall not be disappointed, and there also must thou bear witness of Me." As this vision was not unneeded now, so we shall find it cheering and upholding him throughout all that befell him up to his arrival there.

Ac 23:11-35. In the Fortress Paul Is Cheered by a Night Vision--An Infamous Conspiracy to Assassinate Him Is Providentially Defeated, and He Is Despatched by Night with a Letter from the Commandant to Felix at Cæsarea, by Whom Arrangements Are Made for a Hearing of His Cause. 11. the night following-- his heart perhaps sinking, in the solitude of his barrack ward, and thinking perhaps that all the predictions of danger at Jerusalem were now to be fulfilled in his death there. the Lord-- that is, Jesus. stood by him... Be of good cheer, Paul; for as thou hast testified of me in Jerusalem, so must thou... also at Rome-- that is, "Thy work in Jerusalem is done, faithfully and well done; but thou art not to die here; thy purpose next to 'see Rome' (Ac 19:21) shall not be disappointed, and there also must thou bear witness of Me." As this vision was not unneeded now, so we shall find it cheering and upholding him throughout all that befell him up to his arrival there.


<hi type="bold">12-14. bound themselves under a curse ... that they would neither eat ... fill they had killed Paul--</hi>Compare <reference osisRef="2Sam.3.35">2Sa 3:35</reference>; <reference osisRef="1Sam.14.24">1Sa 14:24</reference>.

12-14. bound themselves under a curse... that they would neither eat... fill they had killed Paul-- Compare 2Sa 3:35; 1Sa 14:24.


<hi type="bold">15. Now ... ye with the council signify to the chief captain ... as though, &c.--</hi>That these high ecclesiastics fell in readily with this infamous plot is clear. What will not unscrupulous and hypocritical religionists do under the mask of religion? The narrative bears unmistakable internal marks of truth.

<hi type="bold">or ever he come near--</hi>Their plan was to assassinate him on his way down from the barracks to the council. The case was critical, but He who had pledged His word to him that he should testify for Him at Rome provided unexpected means of defeating this well-laid scheme.

15. Now... ye with the council signify to the chief captain... as though, &c.-- That these high ecclesiastics fell in readily with this infamous plot is clear. What will not unscrupulous and hypocritical religionists do under the mask of religion? The narrative bears unmistakable internal marks of truth. or ever he come near-- Their plan was to assassinate him on his way down from the barracks to the council. The case was critical, but He who had pledged His word to him that he should testify for Him at Rome provided unexpected means of defeating this well-laid scheme.


<hi type="bold">16-22. Paul's sister's son--</hi>(See on <reference osisRef="Acts.9.30">Ac 9:30</reference>). If he was at this time residing at Jerusalem for his education, like Paul himself, he may have got at the schools those hints of the conspiracy on which he so promptly acted.

16-22. Paul's sister's son-- (See on Ac 9:30). If he was at this time residing at Jerusalem for his education, like Paul himself, he may have got at the schools those hints of the conspiracy on which he so promptly acted.


<hi type="bold">23-24. two hundred soldiers--</hi>a formidable guard for such an occasion; but Roman officials felt their honor concerned in the preservation of the public peace, and the danger of an attempted rescue would seem to require it. The force at Jerusalem was large enough to spare this convoy.

<hi type="bold">the third hour of the night--</hi>nine o'clock.

23-24. two hundred soldiers-- a formidable guard for such an occasion; but Roman officials felt their honor concerned in the preservation of the public peace, and the danger of an attempted rescue would seem to require it. The force at Jerusalem was large enough to spare this convoy. the third hour of the night-- nine o'clock.


<hi type="bold">26-30. Claudius--</hi>the Roman name he would take on purchasing his citizenship.

<hi type="bold">Lysias--</hi>his Greek family name.

<hi type="bold">the most excellent governor--</hi>an honorary title of office.

26-30. Claudius-- the Roman name he would take on purchasing his citizenship. Lysias-- his Greek family name. the most excellent governor-- an honorary title of office.


<hi type="bold">31-32. brought him ... to Antipatris--</hi>nearly forty miles from Jerusalem, on the way to Cæsarea; so named by Herod in honor of his father, Antipater.

31-32. brought him... to Antipatris-- nearly forty miles from Jerusalem, on the way to Cæsarea; so named by Herod in honor of his father, Antipater.


<hi type="bold">34-35. asked of what province he was--</hi>the letter describing him as a Roman citizen.

34-35. asked of what province he was-- the letter describing him as a Roman citizen.


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Acts.24.1-Acts.24.27">Ac 24:1-27</reference>. Paul, Accused by a Professional Pleader before Felix, Makes His Defense, and Is Remanded for a Further Hearing. At a Private Interview Felix Trembles under Paul's Preaching, but Keeps Him Prisoner for Two Years, When He Was Succeeded by Festus.</title>

<hi type="bold">1. after five days--</hi>or, on the fifth day from their departure from Jerusalem.

<hi type="bold">Ananias ... with the elders--</hi>a deputation of the Sanhedrim.

<hi type="bold">a certain orator--</hi>one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar.

<hi type="bold">informed ... against Paul--</hi>"laid information," that is, put in the charges.

CHAPTER 24 Ac 24:1-27. Paul, Accused by a Professional Pleader before Felix, Makes His Defense, and Is Remanded for a Further Hearing. At a Private Interview Felix Trembles under Paul's Preaching, but Keeps Him Prisoner for Two Years, When He Was Succeeded by Festus. 1. after five days-- or, on the fifth day from their departure from Jerusalem. Ananias... with the elders-- a deputation of the Sanhedrim. a certain orator-- one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar. informed... against Paul-- "laid information," that is, put in the charges.


<hi type="bold">2-4. Seeing that by thee we enjoy great quietness, &c.--</hi>In this fulsome flattery there was a semblance of truth: nothing more. Felix acted with a degree of vigor and success in suppressing lawless violence [Josephus, Antiquities, 20.8.4; confirmed by Tacitus, Annals, 12.54].

<hi type="bold">by thy providence--</hi>a phrase applied to the administration of the emperors.

2-4. Seeing that by thee we enjoy great quietness, &c.-- In this fulsome flattery there was a semblance of truth: nothing more. Felix acted with a degree of vigor and success in suppressing lawless violence [Josephus, Antiquities, 20.8.4; confirmed by Tacitus, Annals, 12.54]. by thy providence-- a phrase applied to the administration of the emperors.


<hi type="bold">5-8. a pestilent fellow--</hi>a plague, or pest.

<hi type="bold">and a mover of sedition among all the Jews--</hi>by exciting disturbances among them.

<hi type="bold">throughout the world--</hi>(See on <reference osisRef="Luke.2.1">Lu 2:1</reference>). This was the first charge; and true only in the sense explained on <reference osisRef="Acts.16.20">Ac 16:20</reference>.

<hi type="bold">a ringleader of the sect of the Nazarenes--</hi>the second charge; and true enough.

5-8. a pestilent fellow-- a plague, or pest. and a mover of sedition among all the Jews-- by exciting disturbances among them. throughout the world-- (See on Lu 2:1). This was the first charge; and true only in the sense explained on Ac 16:20. a ringleader of the sect of the Nazarenes-- the second charge; and true enough.


<hi type="bold">9. the Jews assented, &c.--</hi>See on <reference osisRef="Acts.23.15">Ac 23:15</reference>.

9. the Jews assented, &c.-- See on Ac 23:15.


<hi type="bold">10. thou hast been many years a judge to this nation--</hi>He had been in this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what he had to say.

10. thou hast been many years a judge to this nation-- He had been in this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what he had to say.


<hi type="bold">11. thou mayest understand--</hi>canst easily learn.

<hi type="bold">that there are yet but twelve days since I went up to Jerusalem--</hi>namely, 1. The day of his arrival in Jerusalem (<reference osisRef="Acts.21.15-Acts.17.2">Ac 21:15-17); 2</reference>. The interview with James (Ac 21:18-26); 3. The assumption of the vow (<reference osisRef="Acts.21.26">Ac 21:26</reference>); <reference osisRef="Acts.4.5">4, 5</reference>, <reference osisRef="Acts.4.6">6</reference>. Continuance of the vow, interrupted by the arrest (<reference osisRef="Acts.21.27">Ac 21:27</reference>, &c.); 7. Arrest of Paul (<reference osisRef="Acts.21.27">Ac 21:27</reference>); <reference osisRef="Acts.21.8">8</reference>. Paul before the Sanhedrim (<reference osisRef="Acts.22.30">Ac 22:30</reference>; <reference osisRef="Acts.23.1-Acts.23.10">23:1-10</reference>); 9. Conspiracy of the Jews and defeat of it (<reference osisRef="Acts.23.12-Acts.23.24">Ac 23:12-24</reference>), and despatch of Paul from Jerusalem on the evening of the same day (<reference osisRef="Acts.23.23">Ac 23:23</reference>, <reference osisRef="Acts.23.31">31</reference>); <reference osisRef="Acts.10.11">10, 11</reference>, <reference osisRef="Acts.12.13">12, 13</reference>. The remaining period referred to (<reference osisRef="Acts.24.1">Ac 24:1</reference>) [Meyer]. This short period is mentioned to show how unlikely it was that he should have had time to do what was charged against him.

<hi type="bold">for to worship--</hi>a very different purpose from that imputed to him.

11. thou mayest understand-- canst easily learn. that there are yet but twelve days since I went up to Jerusalem-- namely, 1. The day of his arrival in Jerusalem (Ac 21:15-17); 2. The interview with James (Ac 21:18-26); 3. The assumption of the vow (Ac 21:26); 4, 5, 6. Continuance of the vow, interrupted by the arrest (Ac 21:27, &c.); 7. Arrest of Paul (Ac 21:27); 8. Paul before the Sanhedrim (Ac 22:30; 23:1-10); 9. Conspiracy of the Jews and defeat of it (Ac 23:12-24), and despatch of Paul from Jerusalem on the evening of the same day (Ac 23:23, 31); 10, 11, 12, 13. The remaining period referred to (Ac 24:1) [Meyer]. This short period is mentioned to show how unlikely it was that he should have had time to do what was charged against him. for to worship-- a very different purpose from that imputed to him.


<hi type="bold">12-13. they neither found me ... Neither can they prove the things, &c.--</hi>After specifying several particulars, he challenges proof of any one of the charges brought against him. So much for the charge of sedition.

12-13. they neither found me... Neither can they prove the things, &c.-- After specifying several particulars, he challenges proof of any one of the charges brought against him. So much for the charge of sedition.


<hi type="bold">14-15. But this I confess to thee--</hi>in which Felix would see no crime.

<hi type="bold">that after the way they call heresy--</hi>literally, and better, "a sect."

<hi type="bold">so worship I the God of my fathers--</hi>the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects--the sect of the Pharisees, and that of the Sadducees--all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion.

<hi type="bold">believing all, &c.--</hi>Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.

14-15. But this I confess to thee-- in which Felix would see no crime. that after the way they call heresy-- literally, and better, "a sect." so worship I the God of my fathers-- the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects--the sect of the Pharisees, and that of the Sadducees--all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion. believing all, &c.-- Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.


<hi type="bold">16. And herein--</hi>On this account, accordingly; that is, looking forward to that awful day (compare <reference osisRef="2Cor.5.10">2Co 5:10</reference>).

<hi type="bold">I exercise myself--</hi>The "I" here is emphatic; "Whatever they do, this is my study."

<hi type="bold">to have always a conscience void of offence, &c.--</hi>See <reference osisRef="Acts.23.1">Ac 23:1</reference>; <reference osisRef="2Cor.1.12">2Co 1:12</reference>; 2:17, &c.; that is, "These are the great principles of my life and conduct--how different from turbulence and sectarianism!"

16. And herein-- On this account, accordingly; that is, looking forward to that awful day (compare 2Co 5:10). I exercise myself-- The "I" here is emphatic; "Whatever they do, this is my study." to have always a conscience void of offence, &c.-- See Ac 23:1; 2Co 1:12; 2:17, &c.; that is, "These are the great principles of my life and conduct--how different from turbulence and sectarianism!"


<hi type="bold">17. Now after many--</hi>several

<hi type="bold">years absence from Jerusalem--</hi>I came to bring alms to my of Macedonia and Greece, which he had taken such pains to gather. This only allusion in the Acts to what is dwelt upon so frequently in his own Epistles (<reference osisRef="Rom.15.25">Ro 15:25</reference>, <reference osisRef="Rom.15.26">26</reference>; <reference osisRef="1Cor.16.1-1Cor.16.4">1Co 16:1-4</reference>; <reference osisRef="2Cor.8.1-2Cor.8.4">2Co 8:1-4</reference>), throws a beautiful light on the truth of this History. (See Paley's Horæ Paulinæ).

<hi type="bold">and offerings--</hi>connected with his Jewish vow: see <reference osisRef="Acts.24.18">Ac 24:18</reference>.

17. Now after many-- several years absence from Jerusalem-- I came to bring alms to my of Macedonia and Greece, which he had taken such pains to gather. This only allusion in the Acts to what is dwelt upon so frequently in his own Epistles (Ro 15:25, 26; 1Co 16:1-4; 2Co 8:1-4), throws a beautiful light on the truth of this History. (See Paley's Horæ Paulinæ). and offerings-- connected with his Jewish vow: see Ac 24:18.


<hi type="bold">18-21. found me purified in the temple--</hi>not polluting it, therefore, by my own presence, and neither gathering a crowd nor raising a stir: If then these Asiatic Jews have any charge to bring against me in justification of their arrest of me, why are they not here to substantiate it?

18-21. found me purified in the temple-- not polluting it, therefore, by my own presence, and neither gathering a crowd nor raising a stir: If then these Asiatic Jews have any charge to bring against me in justification of their arrest of me, why are they not here to substantiate it?


<hi type="bold">22-23. having more perfect knowledge of that--</hi>"the"

<hi type="bold">way--</hi>(See on <reference osisRef="Acts.19.23">Ac 19:23</reference>; and <reference osisRef="Acts.24.14">Ac 24:14</reference>).

<hi type="bold">When Lysias ... shall come ... I will how, &c.--</hi>Felix might have dismissed the case as a tissue of unsupported charges. But if from his interest in the matter he really wished to have the presence of Lysias and others involved, a brief delay was not unworthy of him as a judge. Certainly, so far as recorded, neither Lysias nor any other parties appeared again in the case. <reference osisRef="Acts.24.23">Ac 24:23</reference>, however, seems to show that at that time his prepossessions in favor of Paul were strong.

22-23. having more perfect knowledge of that-- "the" way-- (See on Ac 19:23; and Ac 24:14). When Lysias... shall come... I will how, &c.-- Felix might have dismissed the case as a tissue of unsupported charges. But if from his interest in the matter he really wished to have the presence of Lysias and others involved, a brief delay was not unworthy of him as a judge. Certainly, so far as recorded, neither Lysias nor any other parties appeared again in the case. Ac 24:23, however, seems to show that at that time his prepossessions in favor of Paul were strong.


<hi type="bold">24-25. Felix ... with his wife Drusilla ... a Jewess--</hi>This beautiful but infamous woman was the third daughter of Herod Agrippa I, who was eaten of worms (see on <reference osisRef="Acts.12.1">Ac 12:1</reference>), and a sister of Agrippa II, before whom Paul pleaded, <reference osisRef="Acts.26.1">Ac 26:1</reference>, &c. She was "given in marriage to Azizus, king of the Emesenes, who had consented to be circumcised for the sake of the alliance. But this marriage was soon dissolved, after this manner: When Festus was procurator of Judea, he saw her, and being captivated with her beauty, persuaded her to desert her husband, transgress the laws of her country, and marry himself" [Josephus, Antiquities, 20.7.1,2]. Such was this "wife" of Felix.

<hi type="bold">he sent for Paul and heard him concerning the faith in Christ--</hi>Perceiving from what he had heard on the trial that the new sect which was creating such a stir was represented by its own advocates as but a particular development of the Jewish faith, he probably wished to gratify the curiosity of his Jewish wife, as well as his own, by a more particular account of it from this distinguished champion. And no doubt Paul would so far humor this desire as to present to them the great leading features of the Gospel. But from <reference osisRef="Acts.24.25">Ac 24:25</reference> it is evident that his discourse took an entirely practical turn, suited to the life which his two auditors were notoriously leading.

24-25. Felix... with his wife Drusilla... a Jewess-- This beautiful but infamous woman was the third daughter of Herod Agrippa I, who was eaten of worms (see on Ac 12:1), and a sister of Agrippa II, before whom Paul pleaded, Ac 26:1, &c. She was "given in marriage to Azizus, king of the Emesenes, who had consented to be circumcised for the sake of the alliance. But this marriage was soon dissolved, after this manner: When Festus was procurator of Judea, he saw her, and being captivated with her beauty, persuaded her to desert her husband, transgress the laws of her country, and marry himself" [Josephus, Antiquities, 20.7.1,2]. Such was this "wife" of Felix. he sent for Paul and heard him concerning the faith in Christ-- Perceiving from what he had heard on the trial that the new sect which was creating such a stir was represented by its own advocates as but a particular development of the Jewish faith, he probably wished to gratify the curiosity of his Jewish wife, as well as his own, by a more particular account of it from this distinguished champion. And no doubt Paul would so far humor this desire as to present to them the great leading features of the Gospel. But from Ac 24:25 it is evident that his discourse took an entirely practical turn, suited to the life which his two auditors were notoriously leading.


<hi type="bold">26. He hoped ... that money should have been given him ... wherefore he sent for him the oftener, and communed with him--</hi>Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of Tacitus) was in all his acts, and his communing with Paul"--as if he cared for either him or his message--simply added hypocrisy to meanness. The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the apostle would rather lie in prison than stoop to this!

26. He hoped... that money should have been given him... wherefore he sent for him the oftener, and communed with him-- Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of Tacitus) was in all his acts, and his communing with Paul"--as if he cared for either him or his message--simply added hypocrisy to meanness. The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the apostle would rather lie in prison than stoop to this!


<hi type="bold">27. after two years--</hi>What a trial to this burning missionary of Christ, to suffer such a tedious period of inaction! How mysterious it would seem! But this repose would be medicine to his spirit; he would not, and could not, be entirely inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the salutary truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the apostle's superintendence, is the not unlikely conjecture of able critics.

<hi type="bold">Porcius Festus--</hi>Little is known of him. He died a few years after this [Josephus, Antiquities, 20.8.9-9.1].

<hi type="bold">came into Felix' room--</hi>He was recalled, on accusations against him by the Jews of Cæsarea, and only acquitted through the intercession of his brother at court [Josephus, Antiquities, 20.8,10].

<hi type="bold">Felix, willing to show the Jews a pleasure--</hi>"to earn the thanks of the Jews," which he did not.

<hi type="bold">left Paul bound--</hi>(<reference osisRef="Acts.26.29">Ac 26:29</reference>)--which does not seem to have been till then. <chapter eID="Acts.24"/>

27. after two years-- What a trial to this burning missionary of Christ, to suffer such a tedious period of inaction! How mysterious it would seem! But this repose would be medicine to his spirit; he would not, and could not, be entirely inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the salutary truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the apostle's superintendence, is the not unlikely conjecture of able critics. Porcius Festus-- Little is known of him. He died a few years after this [Josephus, Antiquities, 20.8.9-9.1]. came into Felix' room-- He was recalled, on accusations against him by the Jews of Cæsarea, and only acquitted through the intercession of his brother at court [Josephus, Antiquities, 20.8,10]. Felix, willing to show the Jews a pleasure-- "to earn the thanks of the Jews," which he did not. left Paul bound-- (Ac 26:29)--which does not seem to have been till then.


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Acts.25.1-Acts.25.12">Ac 25:1-12</reference>. Festus, Coming to Jerusalem, Declines to Have Paul Brought Thither for Judgment, but Gives the Parties a Hearing on His Return to Cæsarea--On Festus Asking the Apostle if He Would Go to Jerusalem for Another Hearing before Him, He Is Constrained in Justice to His Cause to Appeal to the Emperor.</title>

<hi type="bold">1-3. Festus ... after three days ... ascended ... to Jerusalem--</hi>to make himself acquainted with the great central city of his government without delay.

CHAPTER 25 Ac 25:1-12. Festus, Coming to Jerusalem, Declines to Have Paul Brought Thither for Judgment, but Gives the Parties a Hearing on His Return to Cæsarea--On Festus Asking the Apostle if He Would Go to Jerusalem for Another Hearing before Him, He Is Constrained in Justice to His Cause to Appeal to the Emperor. 1-3. Festus... after three days... ascended... to Jerusalem-- to make himself acquainted with the great central city of his government without delay.


<hi type="bold">4-6. answered that Paul should be kept--</hi>rather, "is in custody."

 at Cæsarea, and ... himself would depart shortly thither.

4-6. answered that Paul should be kept-- rather, "is in custody." at Cæsarea, and... himself would depart shortly thither.


<hi type="bold">7. the Jews ... from Jerusalem--</hi>clamorously, as at Jerusalem; see <reference osisRef="Acts.25.24">Ac 25:24</reference>.

<hi type="bold">many and grievous complaints against Paul--</hi>From his reply, and Festus' statement of the case before Agrippa, these charges seem to have been a jumble of political and religious matter which they were unable to substantiate, and vociferous cries that he was unfit to live. Paul's reply, not given in full, was probably little more than a challenge to prove any of their charges, whether political or religious.

7. the Jews... from Jerusalem-- clamorously, as at Jerusalem; see Ac 25:24. many and grievous complaints against Paul-- From his reply, and Festus' statement of the case before Agrippa, these charges seem to have been a jumble of political and religious matter which they were unable to substantiate, and vociferous cries that he was unfit to live. Paul's reply, not given in full, was probably little more than a challenge to prove any of their charges, whether political or religious.


<hi type="bold">9-10. Festus, willing to do the Jews a pleasure--</hi>to ingratiate himself with them.

<hi type="bold">said, Wilt thou go up to Jerusalem, and ... be judged ... before me--</hi>or, "under my protection." If this was meant in earnest, it was temporizing and vacillating. But, possibly, anticipating Paul's refusal, he wished merely to avoid the odium of refusing to remove the trial to Jerusalem.

9-10. Festus, willing to do the Jews a pleasure-- to ingratiate himself with them. said, Wilt thou go up to Jerusalem, and... be judged... before me-- or, "under my protection." If this was meant in earnest, it was temporizing and vacillating. But, possibly, anticipating Paul's refusal, he wished merely to avoid the odium of refusing to remove the trial to Jerusalem.


<hi type="bold">11. I appeal to Cæsar--</hi>The right of appeal to the supreme power, in case of life and death, was secured by an ancient law to every Roman citizen, and continued under the empire. Had Festus shown any disposition to pronounce final judgment, Paul, strong in the consciousness of his innocence and the justice of a Roman tribunal, would not have made this appeal. But when the only other alternative offered him was to give his own consent to be transferred to the great hotbed of plots against his life, and to a tribunal of unscrupulous and bloodthirsty ecclesiastics whose vociferous cries for his death had scarcely subsided, no other course was open to him.

11. I appeal to Cæsar-- The right of appeal to the supreme power, in case of life and death, was secured by an ancient law to every Roman citizen, and continued under the empire. Had Festus shown any disposition to pronounce final judgment, Paul, strong in the consciousness of his innocence and the justice of a Roman tribunal, would not have made this appeal. But when the only other alternative offered him was to give his own consent to be transferred to the great hotbed of plots against his life, and to a tribunal of unscrupulous and bloodthirsty ecclesiastics whose vociferous cries for his death had scarcely subsided, no other course was open to him.


<hi type="bold">12. Festus--</hi>little expecting such an appeal, but bound to respect it.

<hi type="bold">having conferred with the council--</hi>his assessors in judgment, as to the admissibility of the appeal.

<hi type="bold">said, Hast thou--</hi>for "thou hast."

<hi type="bold">to Cæsar shalt thou go--</hi>as if he would add perhaps "and see if thou fare better."

12. Festus-- little expecting such an appeal, but bound to respect it. having conferred with the council-- his assessors in judgment, as to the admissibility of the appeal. said, Hast thou-- for "thou hast." to Cæsar shalt thou go-- as if he would add perhaps "and see if thou fare better."


<title type="x-s3"><reference osisRef="Acts.25.13-Acts.25.27">Ac 25:13-27</reference>. Herod Agrippa II ON A Visit to Festus, Being Consulted by Him on Paul's Case, Desires to Hear the Apostle, Who Is Accordingly Brought Forth.</title>

<hi type="bold">13. King Agrippa--</hi>great-grandson of Herod the Great, and Drusilla's brother (see on <reference osisRef="Acts.24.24">Ac 24:24</reference>). On his father's awful death (<reference osisRef="Acts.12.23">Ac 12:23</reference>), being thought too young (seventeen) to succeed, Judea, was attached to the province of Syria. Four years after, on the death of his uncle Herod, he was made king of the northern principalities of Chalcis, and afterwards got Batanea, Iturea, Trachonitis, Abilene, Galilee, and Perea, with the title of king. He died A.D. 100, after reigning fifty-one years.

<hi type="bold">and Bernice--</hi>his sister. She was married to her uncle Herod, king of Chalcis, on whose death she lived with her brother Agrippa--not without suspicion of incestuous intercourse, which her subsequent licentious life tended to confirm.

<hi type="bold">came to salute Festus--</hi>to pay his respects to him on his accession to the procuratorship.

Ac 25:13-27. Herod Agrippa II ON A Visit to Festus, Being Consulted by Him on Paul's Case, Desires to Hear the Apostle, Who Is Accordingly Brought Forth. 13. King Agrippa-- great-grandson of Herod the Great, and Drusilla's brother (see on Ac 24:24). On his father's awful death (Ac 12:23), being thought too young (seventeen) to succeed, Judea, was attached to the province of Syria. Four years after, on the death of his uncle Herod, he was made king of the northern principalities of Chalcis, and afterwards got Batanea, Iturea, Trachonitis, Abilene, Galilee, and Perea, with the title of king. He died A.D. 100, after reigning fifty-one years. and Bernice-- his sister. She was married to her uncle Herod, king of Chalcis, on whose death she lived with her brother Agrippa--not without suspicion of incestuous intercourse, which her subsequent licentious life tended to confirm. came to salute Festus-- to pay his respects to him on his accession to the procuratorship.


<hi type="bold">14-15. when there many--</hi>"several"

<hi type="bold">days, Festus declared Paul's cause--</hi>taking advantage of the presence of one who might be presumed to know such matters better than himself; though the lapse of "several days" ere the subject was touched on shows that it gave Festus little trouble.

14-15. when there many-- "several" days, Festus declared Paul's cause-- taking advantage of the presence of one who might be presumed to know such matters better than himself; though the lapse of "several days" ere the subject was touched on shows that it gave Festus little trouble.


<hi type="bold">16-21. to deliver any man to die--</hi>On the word "deliver up," see on <reference osisRef="Acts.25.11">Ac 25:11</reference>.

16-21. to deliver any man to die-- On the word "deliver up," see on Ac 25:11.


<hi type="bold">22-27. I would also hear--</hi>"should like to hear."

<hi type="bold">the man myself--</hi>No doubt Paul was fight when he said, "The king knoweth of these things ... for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner" (<reference osisRef="Acts.26.26">Ac 26:26</reference>). Hence his curiosity to see and hear the man who had raised such commotion and was remodelling to such an extent the whole Jewish life.

22-27. I would also hear-- "should like to hear." the man myself-- No doubt Paul was fight when he said, "The king knoweth of these things... for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner" (Ac 26:26). Hence his curiosity to see and hear the man who had raised such commotion and was remodelling to such an extent the whole Jewish life.


<title type="x-s2">CHAPTER 26</title> <title type="x-s3"><reference osisRef="Acts.26.1-Acts.26.32">Ac 26:1-32</reference>. Paul's Defense of Himself before King Agrippa, Who Pronounces Him Innocent, but Concludes That the Appeal to Cæsar Must Be Carried Out.</title>
 This speech, though in substance the same as that from the fortress stairs of Jerusalem (<reference osisRef="Acts.22.1-Acts.22.29">Ac 22:1-29</reference>), differs from it in being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and apostolic commission, and the divine support under which he was enabled to brave the hostility of his countrymen.

<hi type="bold">1-3. Agrippa said--</hi>Being a king he appears to have presided.

<hi type="bold">Paul stretched forth the hand--</hi>chained to a soldier (<reference osisRef="Acts.26.29">Ac 26:29</reference>, and see on <reference osisRef="Acts.12.6">Ac 12:6</reference>).

CHAPTER 26 Ac 26:1-32. Paul's Defense of Himself before King Agrippa, Who Pronounces Him Innocent, but Concludes That the Appeal to Cæsar Must Be Carried Out. This speech, though in substance the same as that from the fortress stairs of Jerusalem (Ac 22:1-29), differs from it in being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and apostolic commission, and the divine support under which he was enabled to brave the hostility of his countrymen. 1-3. Agrippa said-- Being a king he appears to have presided. Paul stretched forth the hand-- chained to a soldier (Ac 26:29, and see on Ac 12:6).


<hi type="bold">4-5. from my youth, which was at the first ... at Jerusalem, know all the Jews; which knew me from the beginning--</hi>plainly showing that he received his education, even from early youth, at Jerusalem. See on <reference osisRef="Acts.22.3">Ac 22:3</reference>.

4-5. from my youth, which was at the first... at Jerusalem, know all the Jews; which knew me from the beginning-- plainly showing that he received his education, even from early youth, at Jerusalem. See on Ac 22:3.


<hi type="bold">6-7. I ... am judged for the hope of the promise made ... to our fathers--</hi>"for believing that the promise of Messiah, the Hope of the Church (<reference osisRef="Acts.13.32">Ac 13:32</reference>; <reference osisRef="Acts.28.20">28:20</reference>) has been fulfilled in Jesus of Nazareth risen from the dead."

6-7. I... am judged for the hope of the promise made... to our fathers-- "for believing that the promise of Messiah, the Hope of the Church (Ac 13:32; 28:20) has been fulfilled in Jesus of Nazareth risen from the dead."


<hi type="bold">8. Why should it be thought a thing incredible ... that God should raise the dead?--</hi>rather, "Why is it judged a thing incredible if God raises the dead?" the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God; the only way of getting rid of it, therefore, was to pronounce it incredible. But why, asks the apostle, is it so judged? Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history.

8. Why should it be thought a thing incredible... that God should raise the dead?-- rather, "Why is it judged a thing incredible if God raises the dead?" the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God; the only way of getting rid of it, therefore, was to pronounce it incredible. But why, asks the apostle, is it so judged? Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history.


9-15. (See on <reference osisRef="Acts.9.1">Ac 9:1</reference>, &c.; and compare <reference osisRef="Acts.22.4">Ac 22:4</reference>, &c.)

9-15. (See on Ac 9:1, &c.; and compare Ac 22:4, &c.)


<hi type="bold">16-18. But rise, &c.--</hi>Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [Alford].

<hi type="bold">a minister ... both of these things which thou hast seen--</hi>putting him on a footing with those "eye-witnesses and ministers of the word" mentioned in <reference osisRef="Luke.1.2">Lu 1:2</reference>.

<hi type="bold">and of those in which I will appear to thee--</hi>referring to visions he was thereafter to be favored with; such as <reference osisRef="Acts.18.9">Ac 18:9</reference>, <reference osisRef="Acts.18.10">10</reference>; <reference osisRef="Acts.22.17-Acts.22.21">22:17-21</reference>; <reference osisRef="Acts.23.11">23:11</reference>; <reference osisRef="2Cor.12.1-2Cor.12.10">2Co 12:1-10</reference>, &c. (<reference osisRef="Gal.1.12">Ga 1:12</reference>).

16-18. But rise, &c.-- Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [Alford]. a minister... both of these things which thou hast seen-- putting him on a footing with those "eye-witnesses and ministers of the word" mentioned in Lu 1:2. and of those in which I will appear to thee-- referring to visions he was thereafter to be favored with; such as Ac 18:9, 10; 22:17-21; 23:11; 2Co 12:1-10, &c. (Ga 1:12).


<hi type="bold">19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision--</hi>This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.

19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision-- This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.


<hi type="bold">22-23. having obtained help--</hi>"succor."

<hi type="bold">from God--</hi>"that [which cometh] from God."

<hi type="bold">I continue--</hi>"stand," "hold my ground."

<hi type="bold">unto this day, witnessing, &c.--</hi>that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.

22-23. having obtained help-- "succor." from God-- "that [which cometh] from God." I continue-- "stand," "hold my ground." unto this day, witnessing, &c.-- that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.


<hi type="bold">24. Festus said with a loud voice--</hi>surprised and bewildered.

<hi type="bold">Paul, thou art beside thyself, much learning doth make thee mad--</hi>"is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day--may account for this sudden exclamation.

24. Festus said with a loud voice-- surprised and bewildered. Paul, thou art beside thyself, much learning doth make thee mad-- "is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day--may account for this sudden exclamation.


<hi type="bold">25-26. I am not mad, most noble Festus, but, &c.--</hi>Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.

25-26. I am not mad, most noble Festus, but, &c.-- Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.


<hi type="bold">27-29. believest thou the prophets? I know that thou believest--</hi>The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.

27-29. believest thou the prophets? I know that thou believest-- The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.


<hi type="bold">30-32. when he had thus spoken, the king rose--</hi>not over-easy, we may be sure.

30-32. when he had thus spoken, the king rose-- not over-easy, we may be sure.


<title type="x-s2">CHAPTER 27</title> <title type="x-s3"><reference osisRef="Acts.27.1-Acts.27.44">Ac 27:1-44</reference>. The Voyage to Italy--The Shipwreck and Safe Landing at Malta.</title>

<hi type="bold">1. we should sail, &c.--</hi>The "we" here reintroduces the historian as one of the company. Not that he had left the apostle from the time when he last included himself (<reference osisRef="Acts.21.18">Ac 21:18</reference>), but the apostle was parted from him by his arrest and imprisonment, until now, when they met in the ship.

<hi type="bold">delivered Paul and certain other prisoners--</hi>State prisoners going to be tried at Rome; of which several instances are on record.

<hi type="bold">Julius--</hi>who treats the apostle throughout with such marked courtesy (<reference osisRef="Acts.27.3">Ac 27:3</reference>, <reference osisRef="Acts.27.43">43</reference>; <reference osisRef="Acts.28.16">Ac 28:16</reference>), that it has been thought [Bengel] he was present when Paul made his defense before Agrippa (see <reference osisRef="Acts.25.23">Ac 25:23</reference>), and was impressed with his lofty bearing.

<hi type="bold">a centurion of Augustus' band--</hi>the Augustan cohort, an honorary title given to more than one legion of the Roman army, implying, perhaps, that they acted as a bodyguard to the emperor or procurator, as occasion required.

CHAPTER 27 Ac 27:1-44. The Voyage to Italy--The Shipwreck and Safe Landing at Malta. 1. we should sail, &c.-- The "we" here reintroduces the historian as one of the company. Not that he had left the apostle from the time when he last included himself (Ac 21:18), but the apostle was parted from him by his arrest and imprisonment, until now, when they met in the ship. delivered Paul and certain other prisoners-- State prisoners going to be tried at Rome; of which several instances are on record. Julius-- who treats the apostle throughout with such marked courtesy (Ac 27:3, 43; Ac 28:16), that it has been thought [Bengel] he was present when Paul made his defense before Agrippa (see Ac 25:23), and was impressed with his lofty bearing. a centurion of Augustus' band-- the Augustan cohort, an honorary title given to more than one legion of the Roman army, implying, perhaps, that they acted as a bodyguard to the emperor or procurator, as occasion required.


<hi type="bold">2. a ship of--</hi>belonging to.

<hi type="bold">Adramyttium--</hi>a port on the northeast coast of the Ægean Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed. See on <reference osisRef="Acts.27.6">Ac 27:6</reference>.

<hi type="bold">meaning to sail by the coasts--</hi>"places."

<hi type="bold">of Asia--</hi>a coasting vessel, which was to touch at the ports of proconsular Asia.

<hi type="bold">one Aristarchus, a Macedonian of Thessalonica, being with us--</hi>rather, "Aristarchus the Macedonian," &c. The word "one" should not have been introduced here by our translators, as if this name had not occurred before; for we find him seized by the Ephesian mob as a "man of Macedonia and Paul's companion in travel" (<reference osisRef="Acts.19.29">Ac 19:29</reference>) and as a "Thessalonian" accompanying the apostle from Ephesus on his voyage back to Palestine (<reference osisRef="Acts.20.4">Ac 20:4</reference>). Here both these places are mentioned in connection with his name. After this we find him at Rome with the apostle (<reference osisRef="Col.4.10">Col 4:10</reference>; Phm 24).

2. a ship of-- belonging to. Adramyttium-- a port on the northeast coast of the Ægean Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed. See on Ac 27:6. meaning to sail by the coasts-- "places." of Asia-- a coasting vessel, which was to touch at the ports of proconsular Asia. one Aristarchus, a Macedonian of Thessalonica, being with us-- rather, "Aristarchus the Macedonian," &c. The word "one" should not have been introduced here by our translators, as if this name had not occurred before; for we find him seized by the Ephesian mob as a "man of Macedonia and Paul's companion in travel" (Ac 19:29) and as a "Thessalonian" accompanying the apostle from Ephesus on his voyage back to Palestine (Ac 20:4). Here both these places are mentioned in connection with his name. After this we find him at Rome with the apostle (Col 4:10; Phm 24).


<hi type="bold">3. next day we touched at Sidon--</hi>To reach this ancient and celebrated Mediterranean port, about seventy miles north from Cæsarea, in one day, they must have had a fair wind.

<hi type="bold">Julius courteously--</hi>(See on <reference osisRef="Acts.27.1">Ac 27:1</reference>).

<hi type="bold">gave him liberty to go to his friends--</hi>no doubt disciples, gained, it would seem, by degrees, all along the Phoenician coast since the first preaching there (see on <reference osisRef="Acts.11.19">Ac 11:19</reference> and <reference osisRef="Acts.21.4">Ac 21:4</reference>).

<hi type="bold">to refresh himself--</hi>which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting.

3. next day we touched at Sidon-- To reach this ancient and celebrated Mediterranean port, about seventy miles north from Cæsarea, in one day, they must have had a fair wind. Julius courteously-- (See on Ac 27:1). gave him liberty to go to his friends-- no doubt disciples, gained, it would seem, by degrees, all along the Phoenician coast since the first preaching there (see on Ac 11:19 and Ac 21:4). to refresh himself-- which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting.


<hi type="bold">4. when we had launched--</hi>"set sail."

<hi type="bold">from thence, we sailed under Cyprus, because the winds were contrary--</hi>The wind blowing from the westward, probably with a touch of the north, which was adverse, they sailed under the lee of Cyprus, keeping it on their left, and steering between it and the mainland of Phoenicia.

4. when we had launched-- "set sail." from thence, we sailed under Cyprus, because the winds were contrary-- The wind blowing from the westward, probably with a touch of the north, which was adverse, they sailed under the lee of Cyprus, keeping it on their left, and steering between it and the mainland of Phoenicia.


<hi type="bold">5. when we had sailed over the Sea of Cilicia and Pamphylia--</hi>coasts with which Paul had been long familiar, the one, perhaps, from boyhood, the other from the time of his first missionary tour.

<hi type="bold">we came to Myra, a city of Lycia--</hi>a port a little east of Patara (see on <reference osisRef="Acts.21.1">Ac 21:1</reference>).

5. when we had sailed over the Sea of Cilicia and Pamphylia-- coasts with which Paul had been long familiar, the one, perhaps, from boyhood, the other from the time of his first missionary tour. we came to Myra, a city of Lycia-- a port a little east of Patara (see on Ac 21:1).


<hi type="bold">6. there ... found a ship of Alexandria, sailing into Italy, and he put us therein--</hi>(See on <reference osisRef="Acts.27.2">Ac 27:2</reference>). As Egypt was the granary of Italy, and this vessel was laden with wheat (<reference osisRef="Acts.27.35">Ac 27:35</reference>), we need not wonder it was large enough to carry two hundred seventy-six souls, passengers and crew together (<reference osisRef="Acts.27.37">Ac 27:37</reference>). Besides, the Egyptian merchantmen, among the largest in the Mediterranean, were equal to the largest merchantmen in our day. It may seem strange that on their passage from Alexandria to Italy they should be found at a Lycian port. But even still it is not unusual to stand to the north towards Asia Minor, for the sake of the current.

6. there... found a ship of Alexandria, sailing into Italy, and he put us therein-- (See on Ac 27:2). As Egypt was the granary of Italy, and this vessel was laden with wheat (Ac 27:35), we need not wonder it was large enough to carry two hundred seventy-six souls, passengers and crew together (Ac 27:37). Besides, the Egyptian merchantmen, among the largest in the Mediterranean, were equal to the largest merchantmen in our day. It may seem strange that on their passage from Alexandria to Italy they should be found at a Lycian port. But even still it is not unusual to stand to the north towards Asia Minor, for the sake of the current.


<hi type="bold">7. sailed slowly many days--</hi>owing to contrary winds.

<hi type="bold">and scarce--</hi>"with difficulty."

<hi type="bold">were come over against Cnidus--</hi>a town on the promontory of the peninsula of that name, having the island of Coos (see on <reference osisRef="Acts.21.1">Ac 21:1</reference>) to the west of it. But for the contrary wind they might have made the distance from Myra (one hundred thirty miles) in one day. They would naturally have put in at Cnidus, whose larger harbor was admirable, but the strong westerly current induced them to run south.

<hi type="bold">under--</hi>the lee of

<hi type="bold">Crete--</hi>(See on <reference osisRef="Titus.1.5">Tit 1:5</reference>).

<hi type="bold">over against Salmone--</hi>the cape at the eastern extremity of the island.

7. sailed slowly many days-- owing to contrary winds. and scarce-- "with difficulty." were come over against Cnidus-- a town on the promontory of the peninsula of that name, having the island of Coos (see on Ac 21:1) to the west of it. But for the contrary wind they might have made the distance from Myra (one hundred thirty miles) in one day. They would naturally have put in at Cnidus, whose larger harbor was admirable, but the strong westerly current induced them to run south. under-- the lee of Crete-- (See on Tit 1:5). over against Salmone-- the cape at the eastern extremity of the island.


<hi type="bold">8. And hardly passing it--</hi>"with difficulty coasting along it," from the same cause as before, the westerly current and head winds.

<hi type="bold">came to ... the Fair Havens--</hi>an anchorage near the center of the south coast, and a little east of Cape Matala, the southern most point of the island.

<hi type="bold">nigh whereunto was the city Lasea--</hi>identified by the Reverend George Brown [Smith, Voyages and Shipwreck of St. Paul, Appendix 3, Second Edition, 1856]. (To this invaluable book commentators on this chapter, and these notes, are much indebted).

8. And hardly passing it-- "with difficulty coasting along it," from the same cause as before, the westerly current and head winds. came to... the Fair Havens-- an anchorage near the center of the south coast, and a little east of Cape Matala, the southern most point of the island. nigh whereunto was the city Lasea-- identified by the Reverend George Brown [Smith, Voyages and Shipwreck of St. Paul, Appendix 3, Second Edition, 1856]. (To this invaluable book commentators on this chapter, and these notes, are much indebted).


<hi type="bold">9-10. when much time was spent--</hi>since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.

<hi type="bold">and when sailing--</hi>the navigation of the open sea.

<hi type="bold">was now dangerous, because the fast was now ... past--</hi>that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.

9-10. when much time was spent-- since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season. and when sailing-- the navigation of the open sea. was now dangerous, because the fast was now... past-- that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.


<hi type="bold">11. Nevertheless the centurion believed the master and owner ... more than ... Paul--</hi>He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, being open to nearly one-half of the compass, could not be a good winter harbor.

11. Nevertheless the centurion believed the master and owner... more than... Paul-- He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, being open to nearly one-half of the compass, could not be a good winter harbor.


<hi type="bold">12. Phenice--</hi>"Phenix," now called Lutro.

<hi type="bold">which lieth toward the southwest and northwest--</hi>If this means that it was open to the west, it would certainly not be good anchorage! It is thought therefore to mean that a wind from that quarter would lead into it, or that it lay in an easterly direction from such a wind [Smith]. <reference osisRef="Acts.27.13">Ac 27:13</reference> seems to confirm this.

12. Phenice-- "Phenix," now called Lutro. which lieth toward the southwest and northwest-- If this means that it was open to the west, it would certainly not be good anchorage! It is thought therefore to mean that a wind from that quarter would lead into it, or that it lay in an easterly direction from such a wind [Smith]. Ac 27:13 seems to confirm this.


<hi type="bold">13. when the south wind blew softly, supposing they had attained their purpose--</hi>With such a wind they had every prospect of reaching their destination in a few hours.

13. when the south wind blew softly, supposing they had attained their purpose-- With such a wind they had every prospect of reaching their destination in a few hours.


<hi type="bold">14-15. a tempestuous--</hi>"typhonic"

<hi type="bold">wind--</hi>that is, like a typhon or tornado, causing a whirling of the clouds, owing to the meeting of opposite currents of air.

<hi type="bold">called Euroclydon--</hi>The true reading appears to be Euro-aquilo, or east-northeast, which answers all the effects here ascribed to it.

14-15. a tempestuous-- "typhonic" wind-- that is, like a typhon or tornado, causing a whirling of the clouds, owing to the meeting of opposite currents of air. called Euroclydon-- The true reading appears to be Euro-aquilo, or east-northeast, which answers all the effects here ascribed to it.


<hi type="bold">16-17. under--</hi>the lee of.

<hi type="bold">a certain--</hi>"small"

<hi type="bold">island ... Clauda--</hi>southwest of Crete, now called Gonzo; about twenty-three miles to leeward.

<hi type="bold">we had much work to come by--</hi>that is, to hoist up and secure.

<hi type="bold">the boat--</hi>now become necessary. But why was this difficult? Independently of the gale, raging at the time, the boat had been towed between twenty and thirty miles after the gale sprang up, and could scarcely fail to be filled with water [Smith].

16-17. under-- the lee of. a certain-- "small" island... Clauda-- southwest of Crete, now called Gonzo; about twenty-three miles to leeward. we had much work to come by-- that is, to hoist up and secure. the boat-- now become necessary. But why was this difficult? Independently of the gale, raging at the time, the boat had been towed between twenty and thirty miles after the gale sprang up, and could scarcely fail to be filled with water [Smith].


<hi type="bold">19-20. cast out with our own hands--</hi>passengers and crew together.

<hi type="bold">the tackling of the ship--</hi>whatever they could do without that carried weight. This further effort to lighten the ship seems to show that it was now in a leaking condition, as will presently appear more evident.

19-20. cast out with our own hands-- passengers and crew together. the tackling of the ship-- whatever they could do without that carried weight. This further effort to lighten the ship seems to show that it was now in a leaking condition, as will presently appear more evident.