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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Acts 23 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<span class="accented">brethren</span> for <span class="accented">men and brethren</span>, A.V.; <span class="accented">I have lived before God</span>, etc., for <span class="accented">I have lived</span>, etc., <span class="accented">before God</span>, A.V. <span class="cmt_word">Looking steadfastly</span>; <span class="greek">ἀτενίσας</span>, as in <a href="/acts/1-10.htm">Acts 1:10</a>; <a href="/acts/3-4.htm">Acts 3:4, 12</a>; <a href="/acts/6-15.htm">Acts 6:15</a>; <a href="/acts/7-55.htm">Acts 7:55</a>; <a href="/acts/10-4.htm">Acts 10:4</a>; <a href="/acts/11-6.htm">Acts 11:6</a>; <a href="/acts/13-9.htm">Acts 13:9</a>; <a href="/acts/14-9.htm">Acts 14:9</a>. It governs a dative here, as in <a href="/acts/3-12.htm">Acts 3:12</a>; <a href="/acts/10-1.htm">Acts 10:1</a>; <a href="/acts/14-9.htm">Acts 14:9</a>; <a href="/luke/4-20.htm">Luke 4:20</a>; <a href="/luke/22-56.htm">Luke 22:56</a>; elsewhere it is followed by <span class="greek">εἰς</span>. <span class="cmt_word">Brethren</span>. He emits here the "fathers" which he added in <a href="/acts/22-1.htm">Acts 22:1</a>. If there is any special significance in the omission, it may be that he meant now to assume a less apologetic tone, and to speak as an equal to equals. Howson and Lewin think that he spoke as being, or having been, himself a member of the Sanhedrim. But he may have meant merely a friendly address to his countrymen. <span class="cmt_word">I have lived</span>, etc. <span class="greek">πεπολέτευμαι τῷ Θεῷ</span>); comp. <a href="/philippians/3-20.htm">Philippians 3:20</a>; I have had my conversation (<span class="accented">vitam degi</span>) unto God, or, for God, <span class="accented">i.e.</span> according to the will of God, with a view to God as the end of all my actions. So Josephus ('De Maccabeis,' sect. 4) says that Antiochus Epiphanes made a law that all Jews should be put to death <span class="greek">οἵτινες φάνριεν τῷ πατοίω νόμω πολιτευόμενοι</span> "who were seen to live according to the Law of their fathers." And so in 2 Macc. 6:1 it is said that he sent to compel the Jews to forsake the Law of their fathers - <span class="greek">καὶ τοῖ τοῦ</span> <span class="greek">Θεοῦ νόμοις μὴ πολιτεύεσθαι ( ανδ</span> not live agreeably to the laws of God. And once more, in 3Macc. 3:3, 4 the Jews are said to fear God and to be <span class="greek">τῷ τούτου νόμῳ πολιτευόμενοι</span>, living according to his Law. Here, then, <span class="greek">πολιτεύεσθι τῷ Θεῷ</span> means to live in obedience to God. St. Paul boldly <span class="accented">asserts</span> his undeviating compliance with the Law of God, as a good and consistent Jew (<a href="/philippians/3-6.htm">Philippians 3:6</a>). </div> <div class="versenum"><a href="/acts/23-2.htm">Acts 23:2</a></div><div class="verse">And the high priest Ananias commanded them that stood by him to smite him on the mouth.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Ananias</span>, the son of Nebedaeus, successor of Joseph the son of Camel, or Camydus ('Ant. Jud.,' 20. 1:3; 5:2), appears to have been actually high priest at this time. He was a violent, haughty, gluttonous, and rapacious man, and vet looked up to by the Jews ("tres considere," Renan). He had probably lately returned from Rome, having been confirmed, as it seems, in his office by Claudius, to whom Quadratus, the predecessor of Felix, has sent him as a prisoner, to answer certain charges of sedition against him. He seems to have been high priest for the unusually long period of over ten years - from A.D. to A.D. (see Josephus, 'Ant. Jud.,' 20. 5:2; 6:2, 3; 8:8). But, on the other hand, Josephus ('Ant. Jud.,' 20. 8:5) speaks of a certain <span class="accented">Jonathan</span> being high priest during the government of Felix, and being murdered by the Sicarii at his instigation; which looks as if Ananias's high priesthood had been interrupt el. It would appear, too, from 20. 8:8, that Ismael the son of Fabi succeeded to Jonathan, net to Ananias, as is usually supposed. But the question is involved in great obscurity. </div> <div class="versenum"><a href="/acts/23-3.htm">Acts 23:3</a></div><div class="verse">Then said Paul unto him, God shall smite thee, <i>thou</i> whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> <span class="accented">- And</span> for <span class="accented">for</span>, A.V.; <span class="accented">according to</span> for <span class="accented">after</span>, A.V. <span class="cmt_word">God shall smite thee</span> (<span class="greek">τύπτειν</span> <span class="greek">σε μέλλει</span>). A distinct announcement of something that would happen. (For the incident itself, comp. <a href="/1_kings/22-24.htm">1 Kings 22:24, 25</a>; <a href="/jeremiah/28-15.htm">Jeremiah 28:15, 17</a>; and <a href="/acts/12-1.htm">Acts 12:1, 2, 23</a>) Ananias perished by the daggers of the Sicarii (Josephus, 'Bell. Jud,' 2. 17:9), at the beginning of the Jewish war under the procuratorship of Florus, in the year A.D. . He had been previously deposed from the high priesthood by King Agrippa toward the close of the government of Felix ('Ant. Jud.,' 20. 8:8), about A.D. , or early in A.D. , less than two years from the present time. <span class="cmt_word">Thou whited wall</span>. This expression is admirably illustrated by the quotations from Seneca in Kuinoel: "These base and sordid spirits are like the walls of their own houses, only beautiful on the outside." "What are our gilt roofs hut lies? for we well know that under the gilding unseemly beams are concealed." "It is not only our walls which are coated with a thin outward ornament; the greatness of those men whom you see strutting in their pride is mere tinsel; look beneath the surface, and you will see all the evil that is hid under that thin crust of dignity" ('De Provid.,' 6, and 'Epist.' 115). Ananias was sitting in his priestly robes of office, presiding over the council in power and dignity, and presumably a righteous judge, but his heart within was polluted with injustice, selfishness, and a corrupt disposition, which made him act unrighteously (comp. <a href="/matthew/23-27.htm">Matthew 23:27</a>). <span class="cmt_word">Contrary to the Law</span>; or, <span class="accented">acting illegally</span>; <span class="greek">παρανομῶν</span>, only found here in the New Testament, but common in classical Greek. St. Paul's temper was very excusably roused by the brutality and injustice of Ananias. But we may, perhaps, think that he did not quite attain to "the mind that was in Christ Jesus," who "when he was reviled, reviled not again," but was "led as a sheep to the slaughter, and like a lamb dumb before his shearer, he opened not his mouth" (<a href="/acts/8-32.htm">Acts 8:32</a>). </div> <div class="versenum"><a href="/acts/23-4.htm">Acts 23:4</a></div><div class="verse">And they that stood by said, Revilest thou God's high priest?</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">God's high priest</span>. This seems to show that Ananias actually was high priest, though some think that he had thrust himself into the office after his return from Rome, without due authority, and that this was the reason why St. Paul excused himself by saying, in ver. 5, "I wist not that he was high priest." </div> <div class="versenum"><a href="/acts/23-5.htm">Acts 23:5</a></div><div class="verse">Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> <span class="accented">- And Paul said</span> for <span class="accented">then said Paul</span>, A.V.; <span class="accented">high</span> for <span class="accented">the high</span>, A.V.; <span class="accented">a ruler</span> for <span class="accented">the ruler</span>, A.V. <span class="cmt_word">I wist not</span>, etc. These words express, as distinctly as words can express anything, that St. Paul was not aware, when he called Ananias a "whited wall," that he was addressing the high priest. Different reasons for this ignorance have been given. Some think that it arose from the uncertainty that existed whether Ananias really was high priest or not at this time, or whether the office was not in abeyance. Others attribute to Paul's weakness of sight the fact that he did not see that Ananias was sitting in the presidential chair, neither was able to recognize his features. Others, giving to <span class="greek">οὐκ ἤδειν α</span> sense which it never bus, render, "I did not reflect," or "bear in mind, that he was high priest." What is certain is that for some reason or other Paul did not know that he was speaking to the high priest. Had he known it, he would not have said what he did say, because the Law is express which says, <span class="greek">Ἄρχοντα τοῦ λαοῦ σου οὐ κακῶς</span> <span class="greek">ἐρεῖς</span> (<a href="/exodus/22-28.htm">Exodus 22:28</a>, LXX.). </div> <div class="versenum"><a href="/acts/23-6.htm">Acts 23:6</a></div><div class="verse">But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men <i>and</i> brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> <span class="accented">- Brethren</span> for <span class="accented">men and brethren</span>, A.V. (as in ver. 1); <span class="accented">a son of Pharisees</span> for <span class="accented">the son of a Pharisee</span>, A.V. and T.R.; <span class="accented">touching</span> for of, A.V. <span class="cmt_word">When Paul perceived</span>, etc. Possibly the Pharisees in the Sanhedrim were disgusted at the brutal act of Ananias, and were not sorry to hear him called "a whited wall;" and St. Paul's quick intelligence saw at a glance that the whole council did not sympathize with their president, and divined the cause. With a ready wit, therefore, he proclaimed himself a Pharisee, and, seizing upon the great dogma of the resurrection, which Christians held in common with the Pharisees, he rallied to his side all who were Pharisees in the assembly. <span class="cmt_word">Of Pharisees</span>. The R.T. has <span class="greek">Φαρισαίων</span> (in the plural), which gives the sense that his ancestors were Pharisees (comp. <a href="/philippians/3-5.htm">Philippians 3:5</a>). <span class="cmt_word">Touching the hope</span>, etc. (see <a href="/acts/24-21.htm">Acts 24:21</a>). The words are somewhat difficult to construe. Some take "the hope and resin'. rection of the dead" for a hendiadys, equivalent to "the hope of the resurrection of the dead." Some take <span class="greek">ἐλπίς</span> by itself, as meaning "the hope of a future life." Perhaps the exact form of the words is, "Touching the hope and (its ultimate object) the resurrection of the dead I am called in question." The article is omitted after the preposition (Alford). As regards St. Paul's action in taking advantage of the strong party feeling by which the Sanhedrim was divided, there is a difference of opinion. Some, as Alford, think that the presence of mind and skill with which Paul divided the hostile assembly was a direct fulfillment of our Lord's promise (<a href="/mark/13-9.htm">Mark 13:9-11</a>; see Homiletics, 1-11) to suggest by his Spirit to those under persecution what they ought to say. Farrar, on the contrary, strongly blames St. Paul, and says," The plan showed great knowledge of character... but was it worthy of St. Paul?... Could he worthily say, 'I am a Pharisee'? Had he any right to inflame an existing animosity?" and more to the same effect (vol. it. pp. 325-328). But it could not be wrong for St. Paul to take advantage of the agreement of Christian doctrine with some of the tenets of the Pharisees, to check the Pharisees from joining with the Sadducees in crushing that doctrine. He had never thrown off his profession as a Jew, and if a Jew, then one of the straitest sect of the Jews, in any of its main features; and if he claimed the freedom of a Roman citizen to save himself from scourging, why not the fact of being a Pharisee of Pharisees to save himself from an iniquitous sentence of the Sanhedrim? </div> <div class="versenum"><a href="/acts/23-7.htm">Acts 23:7</a></div><div class="verse">And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> <span class="accented">- Sadducees</span> for <span class="accented">the Sadducees</span>, A.V.; <span class="accented">assembly</span> for <span class="accented">multitude</span>, A.V. </div> <div class="versenum"><a href="/acts/23-8.htm">Acts 23:8</a></div><div class="verse">For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">Neither angel</span>, etc. Is there any connection between this expression and that in <a href="/acts/12-15.htm">Acts 12:15</a>, "It is his angel" (see ver. 9)? For the statement regarding the Pharisees and Sadducees, see <a href="/luke/20-27.htm">Luke 20:27</a>. </div> <div class="versenum"><a href="/acts/23-9.htm">Acts 23:9</a></div><div class="verse">And there arose a great cry: and the scribes <i>that were</i> of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> <span class="accented">- Clamor</span> for <span class="accented">cry</span>, A.V.; <span class="accented">some of the</span> for <span class="accented">the</span>, A.V.; <span class="accented">of the Pharisees</span> <span class="accented">part</span> for <span class="accented">that were of the, e</span>tc., A.V.; <span class="accented">stood up</span> for <span class="accented">arose</span>, A.V.; <span class="accented">and what</span> for <span class="accented">but</span>, A.V.; <span class="accented">a spirit hath spoken to him, or an angel</span> for <span class="accented">a spirit or an angel hath spoken to him</span>, A.V.; the R.T. omits the clause in the T.R., <span class="accented">let us not fight against God. <span class="cmt_word"></span>The scribes</span> (comp. <a href="/luke/20-39.htm">Luke 20:39</a>). <span class="cmt_word">We find no evil in this man</span> (comp. <a href="/john/18-29.htm">John 18:29, 33</a>; <a href="/luke/23-14.htm">Luke 23:14, 15, 22</a>). <span class="cmt_word">What if a spirit</span>, etc.; alluding to what Paul had said in <a href="/acts/22-17.htm">Acts 22:17, 18</a>. </div> <div class="versenum"><a href="/acts/23-10.htm">Acts 23:10</a></div><div class="verse">And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring <i>him</i> into the castle.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - Be <span class="accented">torn</span> for <span class="accented">have been pulled</span>, A.V.; <span class="accented">by</span> for <span class="accented">of</span>, A.V.; <span class="accented">take</span> for to <span class="accented">take</span>, A.V.; <span class="accented">bring</span> for to <span class="accented">bring</span>, A.V. <span class="cmt_word">A great dissension</span>; <span class="greek">στάσεως</span>, as in <a href="/acts/15-2.htm">Acts 15:2</a>. and above, ver. 7. The state of things here described is exactly what the pages of Josephus and of Tacitus disclose as to the combustible state of the Jewish mind generally just before the commencement of the Jewish war. The Roman power was the one element of quiet and order. The tower of Antonia was the one place of safety in Jerusalem. </div> <div class="versenum"><a href="/acts/23-11.htm">Acts 23:11</a></div><div class="verse">And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - The R.T. omits <span class="accented">Paul</span>, in the T.R. and A.V.; <span class="accented">concerning</span> for <span class="accented">of</span>, A.V.; <span class="accented">at</span> for <span class="accented">in</span>, A.V. <span class="cmt_word">The Lord stood by him</span>. The jaded, harassed, and overwrought spirit needed some unusual support. The Lord whom Paul loved, and for whom he was suffering so much, knew it, and in his tender care for his servant stood by him and spake a word of gracious encouragement to him. Paul felt that he was not forgotten or forsaken. There was more work for him to do, in spite of all the hatred of his countrymen. The capital of heathendom must hear his testimony as well the metropolis of the circumcision. </div> <div class="versenum"><a href="/acts/23-12.htm">Acts 23:12</a></div><div class="verse">And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> <span class="accented">- The Jews</span> for <span class="accented">certain of the Jews</span>, A.V. and T.R. <span class="cmt_word">Banded together</span> (<span class="greek">ποιήσαντες</span> <span class="greek">συστροφὴν</span>). This word <span class="greek">συστροφή</span> is found in the New Testament only here and <a href="/acts/19-40.htm">Acts 19:40</a>, where it is rendered "concourse." The sense of "a conspiracy," which it has here, is common in the LXX. (see <a href="/amos/7-10.htm">Amos 7:10</a>; <a href="/2_kings/15-15.htm">2 Kings 15:15</a>, etc.). The verb <span class="greek">συστρέφειν</span> in the LXX. has the sense of "to conspire" (<a href="/2_samuel/15-31.htm">2 Samuel 15:31</a>; <a href="/2_kings/10-9.htm">2 Kings 10:9</a>; <a href="/2_kings/15-30.htm">2 Kings 15:30</a>, <span class="greek">συνέστρεψε σύστρεμμα</span>)<span class="accented">. <span class="cmt_word"></span>Bound themselves under a curse</span> (<span class="greek">ἀνεθεμάτισαν ἑαυτοὺς</span>). The word <span class="greek">ἀνάθεμα</span> (<span class="accented">Romans</span> 9:3; <a href="/1_corinthians/12-3.htm">1 Corinthians 12:3</a>; <a href="/1_corinthians/16-22.htm">1 Corinthians 16:22</a>; <a href="/galatians/1-8.htm">Galatians 1:8, 9</a>) corresponds to the Hebrew <span class="hebrew">צּצּצּ</span>, the devotion of anything to destruction; and hence "the thing itself so devoted." And the verb <span class="greek">ἀναθεματίζεν</span> corresponds to the Hebrew <span class="hebrew">צּצּצּ</span>, to devote to destruction, without the possibility of redemption. Here they made themselves an <span class="greek">ἀνάθεμα</span> if they did not kill Paul before partaking of any food. It seems, however, that there was a way of escape if they failed to keep the vow. Lightfoot, on this passage, quotes from the Talmud: "He that hath made a vow not to eat anything, woe to him if he eat, and woe to him if he do not eat. If he eat he sinneth against his vow; if he do not eat he sinneth against his life. What must such a man do in this case? Let him go to the wise men, and they will loose his vow" ('Hebrews and Talmud. Exercit. upon the Acts'). </div> <div class="versenum"><a href="/acts/23-13.htm">Acts 23:13</a></div><div class="verse">And they were more than forty which had made this conspiracy.</div><div class="comm"><span class="cmt_sub_title">Verse 13.</span> <span class="accented">- Made</span> for <span class="accented">had made</span>, A.V. <span class="cmt_word">Conspiracy</span>; <span class="greek">συνωμοσία</span>, in Latin <span class="accented">conjuratio.</span> It only occurs here in the New Testament, but is used occasionally by Diodorus Siculus and other Greek writers. The kindred word <span class="greek">συνωμότης</span> is found in the LXX. of <a href="/genesis/14-13.htm">Genesis 14:13</a>, rendered "confederate," A.V. </div> <div class="versenum"><a href="/acts/23-14.htm">Acts 23:14</a></div><div class="verse">And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.</div><div class="comm"><span class="cmt_sub_title">Verse 14.</span> <span class="accented">- The elders</span> for <span class="accented">elders</span>, A.V.; <span class="accented">to taste</span> for <span class="accented">that we will eat</span>, A.V.; <span class="accented">killed</span> for <span class="accented">slain</span>, A.V. <span class="cmt_word">The chief priests</span>, etc. Meaning, no doubt, those who were of the party of the Sadducees, to which the chief priests mainly belonged at this time. <span class="cmt_word">A great curse</span>. There is nothing in the phraseology of this verse, as compared with that of ver. 12, to warrant the introduction of the word "great." It is simply, "We have anathematized ourselves with an anathema." </div> <div class="versenum"><a href="/acts/23-15.htm">Acts 23:15</a></div><div class="verse">Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would inquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.</div><div class="comm"><span class="cmt_sub_title">Verse 15.</span> - Do <span class="accented">ye</span> for <span class="accented">ye</span>, A.V.; the R.T. omits <span class="accented">tomorrow</span>, in the A.V.; <span class="accented">judge of his case more exactly</span> for <span class="accented">inquire something more perfectly concerning him</span>, A.V.; <span class="accented">slay</span> for <span class="accented">kill</span>, A.V. <span class="cmt_word">With the council</span>. Either the temporary feeling of the Pharisees had subsided, and their old hatred come to the front again, or the high priest and Sadducees, by some plausible excuse, persuaded the Pharisees of the council to join with them in asking that Paul might be brought before them again. <span class="cmt_word">Signify</span>. The word <span class="greek">ἐμφανίζειν</span> only occurs here and at ver. 22, in this sense of "signifying" or "making known" something, which it has in <a href="/esther/2-22.htm">Esther 2:22</a>, LXX.. Codex Alexandrinus (as the rendering of <span class="hebrew">אָמַר</span>, to tell), and in 2 Macc. 3:7, and in Josephus, as also in classical Greek. Elsewhere in the New Testament it means "to manifest," or "show," as in <a href="/john/14-21.htm">John 14:21, 22</a>; in the passive voice "to appear," as in <a href="/matthew/27-53.htm">Matthew 27:53</a>; <a href="/hebrews/9-24.htm">Hebrews 9:24</a>; and in a technical legal sense "to give information" (<a href="/acts/24-1.htm">Acts 24:1</a>; <a href="/acts/25-2.htm">Acts 25:2, 15</a>). <span class="cmt_word">Judge of his case more exactly</span>; <span class="greek">διαγινώσκειν κ.τ.λ</span>. The word only occurs here and in <a href="/acts/24-22.htm">Acts 24:22</a>. The classical use of the word in the sense of "deciding," "giving judgment," is in favor of the R.V.; <span class="greek">διαγινώσκειν</span>, like <span class="greek">διάγνωσις</span>, diagnosis (<a href="/acts/25-21.htm">Acts 25:21</a>), is a word of very frequent use in medical writers, as is the <span class="greek">ἀκριβέστερον</span>, which here is joined with it (<a href="/acts/24-22.htm">Acts 24:22</a>, note). </div> <div class="versenum"><a href="/acts/23-16.htm">Acts 23:16</a></div><div class="verse">And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul.</div><div class="comm"><span class="cmt_sub_title">Verse 16.</span> <span class="accented">- But</span> for <span class="accented">and when</span>, A.V.<span class="accented">: and he came</span> for <span class="accented">he went</span>, A.V. <span class="cmt_word">Lying in wait</span>; <span class="greek">ἐνέδρα</span>, only here and in <a href="/acts/25-3.htm">Acts 25:3</a> in the New Testament; but common in the Books of Joshua and Judges in the LXX., and also in classical Greek. </div> <div class="versenum"><a href="/acts/23-17.htm">Acts 23:17</a></div><div class="verse">Then Paul called one of the centurions unto <i>him</i>, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.</div><div class="comm"><span class="cmt_sub_title">Verse 17.</span> <span class="accented">- And</span> for <span class="accented">then</span>, A.V.; <span class="accented">called unto him one</span>, etc., for <span class="accented">called</span> one, etc., <span class="accented">unto him</span>, A.V.; <span class="accented">something</span> for <span class="accented">a certain thing</span>, A.V. </div> <div class="versenum"><a href="/acts/23-18.htm">Acts 23:18</a></div><div class="verse">So he took him, and brought <i>him</i> to the chief captain, and said, Paul the prisoner called me unto <i>him</i>, and prayed me to bring this young man unto thee, who hath something to say unto thee.</div><div class="comm"><span class="cmt_sub_title">Verse 18.</span> <span class="accented">- Saith</span> for <span class="accented">said</span>, A.V.; <span class="accented">asked</span> for <span class="accented">prayed</span>, A.V.; <span class="accented">to</span> for <span class="accented">unto</span>, A.V. </div> <div class="versenum"><a href="/acts/23-19.htm">Acts 23:19</a></div><div class="verse">Then the chief captain took him by the hand, and went <i>with him</i> aside privately, and asked <i>him</i>, What is that thou hast to tell me?</div><div class="comm"><span class="cmt_sub_title">Verse 19.</span> <span class="accented">- And</span> for <span class="accented">then</span>, A.V.; <span class="accented">going aside asked him privately</span> for <span class="accented">went with him aside privately, and asked him</span>, A.V. <span class="cmt_word">Took him by the hand</span> (<span class="greek">ἐπιλαβόμενος τῆς χειρὸς</span>); see above, <a href="/acts/17-19.htm">Acts 17:19</a>, note. The action denotes a kindly feeling towards St. Paul, as indeed his whole conduct does (comp. <a href="/acts/24-23.htm">Acts 24:23</a>; <a href="/acts/27-3.htm">Acts 27:3</a>; also <a href="/daniel/1-9.htm">Daniel 1:9</a> and <a href="/psalms/106-46.htm">Psalm 106:46</a>). </div> <div class="versenum"><a href="/acts/23-20.htm">Acts 23:20</a></div><div class="verse">And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would inquire somewhat of him more perfectly.</div><div class="comm"><span class="cmt_sub_title">Verse 20.</span> <span class="accented">- Ask thee to bring</span> for <span class="accented">desire thee that then wouldest bring</span>, A.V; <span class="accented">unto</span> for <span class="accented">into</span>, A.V.; <span class="accented">thou wouldest</span> for <span class="accented">they would</span>, A.V. and <span class="accented">T.R.</span>; <span class="accented">more exactly concerning him</span> for <span class="accented">of him more perfectly</span>, A.V. <span class="cmt_word">Have agreed</span>. <span class="greek">Συντίθημι</span> occurs four times in the New Testament, of which three are in St. Luke's writings (<a href="/luke/22-5.htm">Luke 22:5</a>; this passage; and <a href="/acts/24-9.htm">Acts 24:9</a>), and the fourth in <a href="/john/9-22.htm">John 9:22</a>. <span class="cmt_word">As though thou wouldest</span>. The R.T., which reads <span class="greek">μέλλων</span> for <span class="greek">μέλλοντες</span>, must surely be wrong. It is in contradiction to ver. 15, and makes no sense. The <span class="accented">pretext</span> of further inquiry was theirs, not Lysias's. </div> <div class="versenum"><a href="/acts/23-21.htm">Acts 23:21</a></div><div class="verse">But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.</div><div class="comm"><span class="cmt_sub_title">Verse 21.</span> <span class="accented">- Do not thou therefore</span> for <span class="accented">but do not thou</span>, A.V.; <span class="accented">under a curse</span> for <span class="accented">with an oath</span>, A.V.; <span class="accented">neither to eat nor to drink</span> for <span class="accented">that they will neither eat nor drink</span>, A.V.; <span class="accented">slain</span> for <span class="accented">killed</span>, A.V.; <span class="accented">the</span> for a (promise), A.V. <span class="cmt_word">Do not... yield</span> (<span class="greek">μὴ πεισθῇς</span>); <span class="accented">be not persuaded by them</span>; <span class="accented">do not assent unto them</span> (see <a href="/luke/16-6.htm">Luke 16:6</a>; <a href="/acts/5-40.htm">Acts 5:40</a>; <a href="/acts/17-4.htm">Acts 17:4</a>, etc.). <span class="cmt_word">The promise</span>, etc.; <span class="greek">τὴν ἀπὸ σοῦ ἐπαγγελίαν</span>. The word occurs above fifty times in the New Testament, and is always rendered "promise" in the A.V., except in <a href="/1_john/1-5.htm">1 John 1:5</a>, where it is rendered both in the A.V. and the R.V. "message," which is the literal meaning of the word. In Polybius it means "a summons." Either of these meanings suits this passage better than "promise." </div> <div class="versenum"><a href="/acts/23-22.htm">Acts 23:22</a></div><div class="verse">So the chief captain <i>then</i> let the young man depart, and charged <i>him, See thou</i> tell no man that thou hast shewed these things to me.</div><div class="comm"><span class="cmt_sub_title">Verse 22.</span> <span class="accented">- Let</span> for <span class="accented">then let</span>, A.V.; <span class="accented">go</span> for <span class="accented">depart</span>, A.V.; <span class="accented">charging</span> for <span class="accented">and charged</span>, A.V.; <span class="accented">tell</span> for <span class="accented">see then tell</span>, A.V.; <span class="accented">signified</span> for <span class="accented">showed</span>, A.V. (see ver. 15, note). <span class="cmt_word">Charging</span> (as in <a href="/acts/1-4.htm">Acts 1:4</a>; <a href="/acts/4-18.htm">Acts 4:18</a>; <a href="/acts/5-28.htm">Acts 5:28, 40</a>, etc.). </div> <div class="versenum"><a href="/acts/23-23.htm">Acts 23:23</a></div><div class="verse">And he called unto <i>him</i> two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night;</div><div class="comm"><span class="cmt_sub_title">Verse 23.</span> <span class="accented">- Of the centurions</span> for <span class="accented">centurions</span>, A.V.; <span class="accented">and said</span> for <span class="accented">saying</span>, A.V.; <span class="accented">as far as</span> for <span class="accented">to</span>, A.V. <span class="cmt_word">Two hundred soldiers</span>; one hundred for each centurion; <span class="greek">στρατιώτας</span>, foot-soldiers, who alone would be under the command of the centurions. The <span class="greek">ἱππεῖς</span> and the <span class="greek">δεξιολάβοι</span> would be under the command perhaps of a <span class="greek">τουρμάρχης</span>, or decurio, captain of a turma, or squadron. Here there would seem to be two turmae because a turma consisted of thirty-three men - here possibly of thirty-five. <span class="cmt_word">Spearmen</span>; <span class="greek">δεξιολάβοι</span>. This word occurs nowhere else in Scripture or in any ancient Greek author. It is first found in" Theophylactus Simocatta, in the seventh century, and then again in the tenth century in Constantine Porphyrogenitus" (Meyer). It seems most probable that it was the name of some particular kind of light infantry. But it is not easy to explain the etymology. Perhaps they were a kind of skirmishers thrown out on a march to protect the flanks of an army; as Plutarch speaks of javelin-men and slingers being placed to guard, not only the rear, but also the flanks of the army on the march (Steph., 'Thesaur.,' under <span class="greek">οὐραγία</span>). "Holding or taking the right" might be the force of the compound, somewhat after the analogy of <span class="greek">δεξιόσειρος δεξιοστάτης</span>, etc.; which agrees with the explanations of Phavorinus <span class="greek">παραφύλακας</span>, and with that of Beza, "Qui alicui dextrum latus [meaning simply <span class="accented">latus</span>] munit." Only, instead of the improbable notion of these men being a body-guard of the tribune - which their number makes impossible - it should be understood of the troops which protect the flank of an army on the march. Other improbable explanations are that <span class="greek">δεξιολάβος</span> means the soldier to whom the right hand of prisoners was fastened, or those who grasp with the right hand their weapon, the lance or javelin. The object of Lysias in sending so large a force was to guard against the possibility of a rescue in the feverish and excited state of the Jewish mind. And no doubt one reason for sending Paul away was his dread of a Jewish riot. </div> <div class="versenum"><a href="/acts/23-24.htm">Acts 23:24</a></div><div class="verse">And provide <i>them</i> beasts, that they may set Paul on, and bring <i>him</i> safe unto Felix the governor.</div><div class="comm"><span class="cmt_sub_title">Verse 24.</span> <span class="accented">- He bade them provide</span> for <span class="accented">provide</span>, A.V, (the infinitive <span class="greek">παραστῆσαι</span>); <span class="accented">might</span> for <span class="accented">may</span>, A.V.; <span class="accented">thereon</span> for <span class="accented">on</span>, A.V. <span class="cmt_word">Beasts</span> (<span class="greek">κτήνη</span>); here "riding-horses," as <a href="/luke/10-34.htm">Luke 10:34</a>. In <a href="/revelation/18-13.htm">Revelation 18:13</a> it is applied to "cattle;" in <a href="/1_corinthians/15-39.htm">1 Corinthians 15:39</a> it means "beasts" generally. In the LXX. it is used for all kinds of beasts - cattle, sheep, beasts of burden, etc. Beasts is in the plural, because one or more would be required for those who guarded Paul. </div> <div class="versenum"><a href="/acts/23-25.htm">Acts 23:25</a></div><div class="verse">And he wrote a letter after this manner:</div><div class="comm"><span class="cmt_sub_title">Verse 25.</span> <span class="accented">- Form</span> for <span class="accented">manner</span>, A.V. <span class="cmt_word">After this form</span>. Luke does not profess to give the letter <span class="accented">verbatim</span>, but merely its general tenor, which Lysias might have communicated to Paul, or which Paul might have learnt at Caesarea. </div> <div class="versenum"><a href="/acts/23-26.htm">Acts 23:26</a></div><div class="verse">Claudius Lysias unto the most excellent governor Felix <i>sendeth</i> greeting.</div><div class="comm"><span class="cmt_sub_title">Verse 26.</span> <span class="accented">- Greeting</span> for <span class="accented">sendeth greeting</span>, A.V. <span class="cmt_word">Governor</span>; <span class="greek">ἡγεμών</span>, as ver. 24; propraetor of an imperial province, as distinguished from the <span class="greek">ἀνθύπατος</span>, or proconsul, who governed the provinces which were in the patronage of the senate. Sergius Paulus (<a href="/acts/13-7.htm">Acts 13:7, 8</a>) was a proconsul, and so was Gallio (<a href="/acts/18-10.htm">Acts 18:10</a>); Pontius Pilate (<a href="/matthew/27-2.htm">Matthew 27:2</a>) and Felix were procurators, <span class="greek">ἡγεμόνες</span>, only in a looser sense, as the more exact name of their office was <span class="greek">ἐπίτροπος</span> procurator. Only, as they were appointed by the emperor, and often exercised the full functions of a legatus Caesaris, they were called <span class="greek">ἡγεμόνες</span> as well as proprietors. <span class="cmt_word">Felix</span>, called by Tacitus, Antonius Felix ('Hist.,' 5:9), was the brother of Pallas, the freedman and favorite of Claudius. He as well as his brother Felix had originally been the slave of Antonia the mother of the Emperor Claudius; and hence the name <span class="accented">Antonins Felix</span>, or, as he was sometimes otherwise celled, Claudius Felix. Tacitus, after mentioning that Claudius appointed as governors of Judaea sometimes knights and sometimes freedmen, adds that among the last Autenius Felix ruled this province with boundless cruelty and in the most arbitrary manner, showing by his abuse of power his servile origin. He adds that he married Drusilla, the granddaughter of Mark Antony and Cleopatra, so that he was Mark Antony's grandson-in-law, while Claudius was Antony's grandson. But see <a href="/acts/24-24.htm">Acts 24:24</a>, note. In the 'Annals' (12. 5) Tacitus further speaks of the incompetence of Felix to govern, stirring up rebellions by the means he took to repress them, and of the utter lawlessness and confusion to which the province was reduced by the maladministration of Felix and his colleague, Ventidius Cumanus ("cut pars provinciae habebatur"). He adds that civil war would have broken out if Quadratus, the Governor of Syria, had not interposed, and secured the punishment of Cumanus, while Felix, his equal in guilt, was continued in his government. This was owing, no doubt, to the influence of Pallas. The same influence secured the continued government to Felix upon Nero's accession, Pallas being all-powerful with Agrippina. Such was "the most excellent governor Felix." For further accounts of him, see Josephus ('Bell. Jud.,' 2. 12:8; 13.), who ignores his share in the government as the partner of Cumauus, and dates his appointment subsequently to the con-detonation of Cumanus at Rome, and is also there silent as to his misdeeds. (For further accounts of Felix, see 'Ant. Jud.,' 20. 7:1, 2; 8:5-7, which relate his adulterous marriage with Drusilla, and some of his murders and cruelties.) </div> <div class="versenum"><a href="/acts/23-27.htm">Acts 23:27</a></div><div class="verse">This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman.</div><div class="comm"><span class="cmt_sub_title">Verse 27.</span> <span class="accented">- Seized by</span> for taken <span class="accented">of</span>, A.V.; <span class="accented">was about to be slain</span> for <span class="accented">should have been killed</span>, A.V.; <span class="accented">when I came</span> for <span class="accented">then came I</span>, A.V.; <span class="accented">upon them with the soldiers</span> for <span class="accented">with an army</span>, A.V.; <span class="accented">learned</span> for <span class="accented">understood</span>, A.V. <span class="cmt_word">The soldiers</span> (<span class="greek">τὸστράτευμα</span>, <span class="accented">as ver.</span> 10). The army of the A.V. is out of place. <span class="cmt_word">Having learned</span>, etc. Lysias departs here from strict truth, wishing, no doubt, to set off his zeal in defense of a Roman citizen, and also to anticipate any unfavorable report that Paul might give as to his threatened scourging.) </div> <div class="versenum"><a href="/acts/23-28.htm">Acts 23:28</a></div><div class="verse">And when I would have known the cause wherefore they accused him, I brought him forth into their council:</div><div class="comm"><span class="cmt_sub_title">Verse 28.</span> <span class="accented">- Desiring to know</span> for when 1 <span class="accented">would have known</span>, A.V.; down <span class="accented">unto</span> for <span class="accented">forth into</span>, A.V. </div> <div class="versenum"><a href="/acts/23-29.htm">Acts 23:29</a></div><div class="verse">Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.</div><div class="comm"><span class="cmt_sub_title">Verse 29.</span> <span class="accented">- Found</span> for <span class="accented">perceived</span>, A.V.; <span class="accented">about</span> for <span class="accented">of</span>, A.V. <span class="cmt_word">Questions</span>; <span class="greek">ζητήματα</span>, only in the Acts, where it occurs five times (<a href="/acts/15-2.htm">Acts 15:2</a>; <a href="/acts/18-15.htm">Acts 18:15</a>; <a href="/acts/23-29.htm">Acts 23:29</a>; <a href="/acts/25-19.htm">Acts 25:19</a>; <a href="/acts/26-3.htm">Acts 26:3</a>). St. Luke also uses <span class="greek">ζήτησις</span> (<a href="/acts/25-20.htm">Acts 25:20</a>), as does St. Paul four times in the pastoral Epistles (<a href="/1_timothy/1-4.htm">1 Timothy 1:4</a>, T.R.; 1 Timothy 6:4; <a href="/2_timothy/2-23.htm">2 Timothy 2:23</a>; <a href="/titus/3-9.htm">Titus 3:9</a>). </div> <div class="versenum"><a href="/acts/23-30.htm">Acts 23:30</a></div><div class="verse">And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what <i>they had</i> against him. Farewell.</div><div class="comm"><span class="cmt_sub_title">Verse 30.</span> <span class="accented">- Shown to</span> for <span class="accented">told</span>, A.V.; <span class="accented">that there would be a plot against</span> for <span class="accented">how that the Jews laid wait for.</span> A.V. and T.R.; I <span class="accented">sent him to thee forthwith</span> for <span class="accented">I</span> <span class="accented">sent straight- way to thee</span>, A.V.; <span class="accented">charging</span> for <span class="accented">and gave commandment to</span>, A.V.; <span class="accented">to speak against him before thee</span> for to <span class="accented">say before thee what they had against him</span>, A.V.; the R.T. omits <span class="accented">fare- well</span>, in the A.V. <span class="cmt_word">That there would be a plot</span>, etc. Two constructions are mixed up either by the writer of the letter, or by the transcriber. One would be <span class="greek">Μηνυθείσης δέ μοι ἐπιβουλῆς τῆς</span> <span class="greek">μελλούσης ἔσεσθαι</span>, "When I was informed of the plot which was about to be laid against him;" the other, <span class="greek">Μηνυθέντος μοι</span> <span class="greek">ἐπιβουλὴν μέλλειν ἔσεσθαι</span>, "When I was informed that a plot was going to be laid," etc. <span class="cmt_word">Against the man</span>; <span class="greek">πρὸς αὐτόν</span>, <span class="accented">as</span> <a href="/acts/6-1.htm">Acts 6:1</a>; <a href="/1_corinthians/6-1.htm">1 Corinthians 6:1</a>. But <span class="greek">λέγειν πρός</span> (instead of <span class="greek">κατά</span>), "to speak against" any one, is an unusual phrase. The T.R., which is retained by Mill, Alford, Wordsworth, Meyer, etc., is far more probable. Other readings are </div> <div class="versenum"><a href="/acts/23-31.htm">Acts 23:31</a></div><div class="verse">Then the soldiers, as it was commanded them, took Paul, and brought <i>him</i> by night to Antipatris.</div><div class="comm"><span class="cmt_sub_title">Verse 31.</span> - So for then, A.V. <span class="cmt_word">Antipatris</span>; "forty-two Roman miles from Jerusalem, and twenty-six from Caesarea, built (on the site of Kaphor Saba) by Herod the Great, and named in honor of Antipater, his father" (Alford). According to Howson, following the American traveller, the Rev. Eli Smith, the route lay from Jerusalem to Gophna, on the road to Nablous, and from Gophna, leaving the great north road by a Roman road of which many distinct traces remain, to Antipatris, avoiding Lydda or Diospolis altogether. Gophna is three hours from Jerusalem, and, as they started at 9 p.m., would be reached by midnight. Five or six hours more would bring them to Antipatris, most of the way being downhill from the hill country of Ephraim to the plain of Sharon. Attera halt of two or three hours, a march of six hours would bring them to Caesarea, which they may have reached in the afternoon. </div> <div class="versenum"><a href="/acts/23-32.htm">Acts 23:32</a></div><div class="verse">On the morrow they left the horsemen to go with him, and returned to the castle:</div><div class="comm"><span class="cmt_sub_title">Verse 32.</span> <span class="accented">- But on</span> for on, A.V. <span class="cmt_word">On the morrow</span>, after their departure from Jerusalem, not, as Alford suggests, after their departure from Antipatris. It was a forced march, and therefore would not occupy two days and a night. </div> <div class="versenum"><a href="/acts/23-33.htm">Acts 23:33</a></div><div class="verse">Who, when they came to Caesarea, and delivered the epistle to the governor, presented Paul also before him.</div><div class="comm"><span class="cmt_sub_title">Verse 33.</span> <span class="accented">- And they</span> for <span class="accented">who</span>, A.V.; <span class="accented">letter</span> for <span class="accented">epistle</span>, A.V. <span class="cmt_word">Presented Paul</span>; <span class="greek">πάρεστησαν</span>. This is a word particularly used of setting any one before a judge (see <a href="/romans/14-10.htm">Romans 14:10</a>, and the subscription of 2 Timothy, <span class="greek">Ὅτε ἐκ δευτέρου παρέστη Πῦλος τῷ Καίσαρι</span> <span class="greek">Νέρωνι</span>). </div> <div class="versenum"><a href="/acts/23-34.htm">Acts 23:34</a></div><div class="verse">And when the governor had read <i>the letter</i>, he asked of what province he was. And when he understood that <i>he was</i> of Cilicia;</div><div class="comm"><span class="cmt_sub_title">Verse 34.</span> <span class="accented">- He</span> for <span class="accented">the governor</span>, A.V. and <span class="accented">T.R.</span>; <span class="accented">it</span> for <span class="accented">the fetter</span>, A.V. <span class="cmt_word">Province</span>; <span class="greek">ἐπαρχία</span>, only here and in <a href="/acts/25-1.htm">Acts 25:1</a>. A general word for a government, most properly applied to an imperial province. </div> <div class="versenum"><a href="/acts/23-35.htm">Acts 23:35</a></div><div class="verse">I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.</div><div class="comm"><span class="cmt_sub_title">Verse 35.</span> <span class="accented">- Thy cause</span> for <span class="accented">thee</span>, A.V.; <span class="accented">also are</span> for <span class="accented">are also</span>, A.V.; <span class="accented">palace</span> for <span class="accented">judgment hall</span>, A.V. <span class="cmt_word">I will hear thy cause</span>; <span class="greek">διακούσομαί σου</span>, found only here in the New Testament; but used in the same sense as here for "hearing a cause," in <a href="/deuteronomy/1-16.htm">Deuteronomy 1:16</a>, <span class="greek">Διακούσατε...</span> <span class="greek">καὶ κρίνετε</span>, "Hear the causes between your brethren, and judge righteously," A.V. See also <a href="/job/9-33.htm">Job 9:33</a>, <span class="greek">Διακούων ἀναμέσον ἀμφοτέρων</span>, "That might lay his hand upon us both," A.V., <span class="accented">i.e.</span> judge between us. <span class="cmt_word">Palace</span> (<span class="greek">ἐν τῷ</span> <span class="greek">πραιτωρίῳ</span>). The praetorium - for it is a Latin word - was originally the proctor's tent in a Roman camp. Thence it came to signify the abode of the chief magistrate in a province, or a king's palace. <span class="accented">Herod's palace</span> seems to have been a palace originally built by King Herod, and now used, either as the residence of the procurator or, as the mode of speaking rather indicates, for some public office. (<span class="accented">For the use of the word</span> <span class="greek">πραιτώριον</span>, <span class="accented">see</span> <a href="/matthew/27-27.htm">Matthew 27:27</a>; <a href="/john/18-28.htm">John 18:28, 33</a>; <a href="/john/19-9.htm">John 19:9</a>; <a href="/philippians/1-13.htm">Philippians 1:13</a>.) <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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