Greek Testament Critical Exegetical Commentary Acts》

τύπτειν σε μέλλει κ. τ. λ.] Some have seen a prophetic import in these words;—see above on the death of Ananias. But I would rather take them as an expression founded on a conviction that God’s just retribution would come on unjust and brutal acts.

τοῖχε κεκον.] Lightfoot’s interpretation, “quod (Ananias) colorem tantum gestaret pontificatus, cum res ipsa evanuerit,” is founded on the hypothesis (for it is none other) that the high priesthood was vacant at this time, and Ananias had thrust himself into it. The meaning is as in ref. Matt.; and in all probability Paul referred in thought to our Lord’s saying.

κάθῃ κρίνων με] This must not be taken as favouring the common interpretation of Acts 23:5 (see below): for the whole Sanhedrim were the judges, and sitting to judge him according to the law.

Verse 4

4.] Hence we see that not only by the Jews, but by the tribune, who was present, Ananias was regarded as the veritable high priest.

Verse 5

γέγραπται γάρ] Implying in this, ‘and the law is the rule of my life.’ Even in this we see the consummate skill of Paul.

Verse 6

6.] Surely no defence of Paul for adopting this course is required, but all admiration is due to his skill and presence of mind. Nor need we hesitate to regard such skill as the fulfilment of the promise, that in such an hour, the Spirit of wisdom should suggest words to the accused, which the accuser should not be able to gainsay. All prospect of a fair trial was hopeless: he well knew from past and present experience, that personal odium would bias his judges, and violence prevail over justice: he therefore (Neand.) uses, in the cause of Truth, the maxim so often perverted to the cause of falsehood, ‘divide et impera.’ In one tenet above all others, did the religion of Jesus Christ and the belief of the Pharisees coincide that of the resurrection of the dead. That they looked for this resurrection by right of being the seed of Abraham, and denied it to all others,—whereas he looked for it through Jesus whom they hated, in whom all should be made alive who had died in Adam,—this was nothing to the present point: the belief was common—in the truest sense it was the hope of Israel—in the truest sense does Paul use and bring it forward to confound the adversaries of Christ. At the same time (De W.) by this strong assertion of his Pharisaic standing and extraction, he was further still vindicating himself from the charge against him. So also ch. Acts 26:7.

υἱ. φαρισαίων] A son of Pharisees, i.e. A Pharisee of Pharisees,’—‘by descent from father, grandfather, and upwards, a pure Pharisee.’ This meaning not having been apprehended, the - ων was altered into - ου.

ἐλπ. κ. ἀναστ.] the hope and the resurrection of the dead. The art. is omitted after the prep., see Midd. ch. vi. § 1.

Verse 8

The former μήτε has been altered to μηδέ to suit τὰ ἀμφότερα, because with ἀναστ. μήτε ἄγγ. μήτε πν. three things are mentioned (and thus we have hæc omnia as a var.): whereas, if μηδέ is read, the two last are coupled, and form only one. But τὰ ἀμφ. is used of both things, the one being the resurrection, the other the doctrine of spiritual existences: the two specified classes of the latter being combined generically.— τὰ ἀμφ., them both,—both of them,—the two.

Verse 9

9.] The sentence is an aposiopesis, not requiring any filling up: answering to our Engl. But what if a spirit (genus) or an angel (species) have spoken to him? Perhaps in this they referred to the history of his conversion as told to the people, ch. 22.

On the recent criticism which sees in all this a purpose in the writer to compare Paul with Peter, see Prolegg. to Acts, § iii. 4.

Verse 10

10.] The fact of all our best MSS. reading φοβηθείς here, and not the unusual word εὐλαβηθείς, must carry it into the text. It is one of those cases where, notwithstanding our strong suspicion that the later MSS. contain the true reading, we are bound to follow our existing authorities: no sufficient subjective reason being assigned for the correction either way.

διασπασθῇ] to be taken literally, not as merely = ‘should be killed.’ The Pharisees would strive to lay hold of him to rescue him: the Sadducees, to destroy him, or at all events to secure him. Between them both, there was danger of his being pulled asunder by them.

Verse 11

11.] By these few words, the Lord assured him (1) of a safe issue from his present troubles; (2) of an accomplishment of his intention of visiting Rome; (3) of the certainty that however he might be sent thither, he should preach the gospel, and bear testimony there. So that they upheld and comforted him (1) in the uncertainty of his life from the Jews: (2) in the uncertainty of his liberation from prison at Cæsarea: (3) in the uncertainty of his surviving the storm in the Mediterranean: (4) in the uncertainty of his fate on arriving at Rome. So may one crumb of divine grace and help be multiplied to feed five thousand wants and anxieties.

εἰς, see reff. and ch. Acts 2:39,—pregnant.

Verse 12

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

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

Verse 14

14.] It is understood from the narrative that it was to the Sadducees, among the chief priests and elders, that the murderers went. That the high priest belonged to this sect, cannot be inferred with any accuracy.

Verse 15

ὅπως expresses the purpose of ἐμφαν.,— τοῦ ἀν. αὑτ., that of ἕτοιμοί ἐσμ. (Meyer).

διαγιν. ἀκρ.] not as E. V. ‘enquire something more perfectly:’—but (see reff.) to determine with greater accuracy, or perhaps, neglecting the comparative sense, to determine accurately.

Verse 16

Verse 21

Verse 22

Verse 23

στρατιώτας, the ordinary heavy-armed legionary soldiers: distinguished below from the ἱππεῖς and δεξιολάβοι.

δεξιολάβους] This word has never been satisfactorily explained. Suidas, Phavorinus, Beza, Kuin., al, explain it παραφύλακες:—Meursius, in his Glossarium Græcobarbarum,—a kind of military lictors, παρὰ τὸ λαβεῖν τὴν τοῦ δεσμίου δεξιάν;—the Vulgate, lancearios (spearmen, E. V.):—Meyer, a sort of light-armed troops, rorarii or velites,—either jaculatores or funditores. He quotes a passage from Constantine Porphyrogenitus ( οἱ δὲ λεγόμενοι τουρμάρχαι εἰς ὑπουργίαν τῶν στρατηγῶν ἐτάχθησαν. σημαίνει δὲ τοιοῦτον ἀξίωμα τὸν ἔχοντα ὑφʼ ἑαυτὸν στρατιώτας τοξοφόρους πεντακοσίους, καὶ πελταστὰς τριακοσίους, καὶ δεξιολάβους ἑκατόν) where they are distinguished from bowmen and peltastæ,—and derives the name from grasping the weapon with the right hand, which the peltastæ and bowmen could not be said to do. The reading of α, δεξιοβόλους (jaculantes dextrâ Syr.), is apparently a correction.

Verse 24

φήλικα] FELIX was a freedman of the Emperor Claudius: Suidas and Zonaras gave him the prænomen of Claudius, but Tacit. (Ann. xii. 54) calls him Antonius Felix, perhaps from Antonia, the mother of Claudius, as he was brother of Pallas, who was a freedman of Antonia (Tacit. ib. and Jos. Antt. xx. 7. 1). He was made sole procurator of Judæa after the deposition of Cumanus (having before been three years joint procurator with him, Tacit. ib.) principally by the influence of the high priest Jonathan (Antt. xx. 8. 5), whom he afterwards procured to be murdered (ibid.). Of his character Tacitus says, ‘Antonius Felix per omnem sævitiam et libidinem jus regium servili ingenio exercuit,’ Hist. Acts 23:9. His procuratorship was one series of disturbances, false messiahs, sicarii and robbers, and civil contests, see Jos. Antt. xx. 8. 5, 6, and 7. He was eventually (A.D. 60) recalled, and accused by the Cæsarean Jews, but acquitted at the instance of his brother Pallas (Antt. xx. 8. 10). On his wife Drusilla, see note, ch. Acts 24:24.

Verse 25

25.] [ περι] έχ., τύπ., see reff.

Verse 26

This letter seems to be given (translated from the Latin) as written, not merely according to its general import (see the false statement in Acts 23:27): from what source, is impossible to say, but it may be imagined that the contents transpired through some officers at Jerusalem or at Cæsarea friendly to Paul.

Such letters were called elogia: so Modestin. Dig. lib. 49, tit. 16, leg. 3 (Facciolati): ‘Desertorem auditum ad suum ducem cum elogio præses mittet,’ ‘with an abstract of the articles brought against him.’

Verse 27

ἐξειλ. μαθὼν ὅτι ῥ. ἐστιν] This was an attempt to conceal the fault that he had committed, see ch. Acts 22:29. For this assertion cannot refer to the second rescue, see next verse.

Verse 30

30.] Two constructions are combined here: (1) μηνυθείσης ἐπιβουλῆς τῆς ἐσομένης, and (2) μηνυθέντος, ἐπιβουλὴν ἔσεσθαι.

Verse 31

They might have well made so much way during the night and the next day,—for the text will admit of that interpretation,— τῇ ἐπαύρ. being not necessarily the morrow after they left Jerusalem, but after they arrived at Antipatris.

Verse 32

32. τοὺς ἱππεῖς] As they had now the lesser half of their journey before them, and that furthest removed from Jerusalem. The δεξιολάβοι appear to have gone back with tbe soldiers.

Verse 35

ἐν τῷ πραιτ. τ. ἡρ.] The procurator resided in the former palace of Herod the Great. Here Paul was ‘militi traditus’ (Digest. cited by De W.), not in a prison, but in the buildings attached to the palace.

πρεσβ. τινῶν] The more ancient MSS. reading this, all we can say is that we have not sufficient authority to retain the reading of the rec. τῶν πρεσβυτέρων, though it appears more likely to be original, and to have given offence as seeming to import that the whole Sanhedrim went down. This is one of the cases where, in the present state of our evidence, we are obliged to adopt readings which are not according to subjective canons of criticism.

ῥήτορος] An orator forensis or causidicus, persons who abounded in Rome and the provinces; sometimes called συνήγοροι, or δικολόγοι. Kuin. says: ‘Multi adolescentes Romani qui se foro dederant, cum magistratibus in provincias se conferebant, ut caussis provincialium agendis se exercerent, et majoribus in urbe actionibus præpararent.’ So Cælius (see Cic. pro Cælio, c. 30), in Africa.

τερτύλλου] A diminutive from Tertius, as Lucullus from Lucius,—Catullus from Catius. The name occurs Plin. Ephesians 5:15; and Tertulla, Suet. Aug⁽¹⁴⁹⁾ 69 (Wetst.).

ἐνεφάνισαν] (not, ‘appeared,’ ἑαυτούς, sub.;—see reff.) laid information; and, as it seems, not by writing, but by word of mouth, since they appeared in person, and Paul was called to confront them.

Verses 1-32

CHAP. Acts 24:1 to Acts 26:32.] PAUL’S IMPRISONMENT AT CÆSAREA.

Verse 2

It has been remarked (by Dean Milman, Bampton Lectures, p. 185) that the character of this address is peculiarly Latin (but qu. ?); and it bas been inferred from a passage in Valerius Maximus (cited at length in C. and H., vol. i. p. 3), that all pleadings, even in Greek provinces, were conducted before Roman magistrates in Latin. But Mr. Lewin has well observed (ii. 684), “under the emperors trials were permitted in Greek, even in Rome itself, as well in the senate as in the forum (Dio Cassius, lvii. 15, says of Tiberius, πολλὰς μὲν δίκας ἐν τῇ διαλέκτῳ ταύτῃ (viz. Greek) καὶ ἐκεῖ (in the Senate) λεγομένας ἀκούων, πολλὰς δὲ καὶ αὐτὸς ἐπερωτῶν); and it is unlikely that greater strictness should have been observed in a distant province. The name Tertullus proves little, as the Greeks, and even the Jews, very commonly adopted Roman names.” On this latter point, see note, ch. Acts 13:9.

διόρθωμα is ‘an amelioration or reform:’ κατόρθωμα, ‘res præclare facta,’ generally, whether military or civil (‘quæ nos aut recta aut recte facta dicamus, si placet, illi autem appellant κατορθώματα.’ Cic. de Fin. iii. 7). Phrynichus remarks, p. 250, ἁμαρτάνουσιν οἱ ῥήτορες οὐκ εἰδότες ὅτι τὸ κατορθῶσαι, δόκιμον. τὸ δʼ ἀπὸ το ύ του ὄνομα ἀδόκιμον, τὸ κατόρθωμα,—where see Lobeck’s note. I have, as always where reason to the contrary is not very clear, followed the authority of the most ancient MSS.

προνοίας] ‘providentiæ.’ ‘Hoc vocabulum sæpe diis tribuerunt’ (Beng.). ‘Providentia Cæsaris’ is a common phrase on the coins of the emperors (Mr. Humphry).

Verse 3

3. πάντη κ. πανταχοῦ] belongs to ἀποδεχ., not to γινομένων, in which case they would naturally precede the participle,—We receive, &c., not only here in thy presence, but also at all times and in all places. A refinement of flattery.

Verse 4

ἐγκόπτ.] See reff.

συντόμως] As Meyer observes, we need not supply λεξόντων, but take συντ. as the measure of the time implied in ἀκοῦσαι.

Verse 5

ἡ οἰκουμένη] would here mean the Roman ‘orbis terrarum.’

ναζωρ.] This is the only place in the N. T. where the Christians are so called. The Jews could not call them by any name answering to Christians, as the hope of a Messiah was professed by themselves.

[6.] Considerable difficulty rests on the omission of the words καὶ κατά to πρὸς σέ. Their absence from the principal MSS., their many variations in those which contain them, are strongly against their genuineness; as also is the consideration that no probable reason for their omission can be suggested. On the other hand, as De Wette observes, it is hardly imaginable that so little should have been assigned to the speaker as would be if these words were omitted. Besides this, the historic aorist ἐκρατήσαμεν seems to require some sequel, some reason, after this seizure, why he was there present and freed from Jewish durance. The phænomena are common enough in the Acts, of unaccountable insertions, and almost always in D (here deficient). See a list of such in Prolegg. to Acts, § Acts 24:3. But in this place it is the omission which is unaccountable, for no similarity of ending, no doctrinal consideration can have led to it. The two reasons cited from Matthæi by Bloomfield, ed. 9,–1) “that the critics believed the Jews hardly likely to have accused Lysias himself,”—2) “because the words παρʼ οὗ, at Acts 24:8, must be referred to Paul: though by its (sic) position, it seems to refer to Lysias,” are futile and childish enough (on the latter of them, see below); and I only refer to them, to shew by what sort of considerations English readers are still supposed to be influenced.

I still retain the words, in dark brackets, being as much at a loss as ever to decide respecting them, and being moved principally by the aorist ἐκρατήσαμεν, inexplicable without any sequel. It may of course be said that this very circumstance may have given rise to their insertion. But of the two it seems to me less likely that Tertullus should have ended with ἐκρατήσαμεν, than that an abridgment of his speech should have been attempted. It may be a question how far we can detect traces of deliberate abridgment, in our early MSS., of the text of the Acts.]

Verse 8