Act 23:6, 26:6-7, 28:20 | Barnes | STEP | Verse 6. But when Paul perceived. Probably by his former acquaintance with the men who composed the council. As he had been brought up in Jerusalem, and had been before acquainted with the sanhedrim, Ac 9:2 , he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, . The one part , etc. That the council was divided into two parties, Pharisees and Sadducees. This was commonly the case, though it is uncertain which had the majority. In regard to the opinions of these two sects, . He cried out , etc. The reasons why Paul resolved to take advantage of their difference of opinion were probably, (1.) that he saw that it was impossible to expect justice at their hands; and he, therefore, regarded it as prudent and proper to consult his safety, He saw, from the conduct of Ananias, and from the spirit manifested, , that they, like the other Jews, had prejudged the case, and were driven on by blind rage and fury. (2.) His object was to show his innocence to the chief captain. To ascertain that was the purpose for which he had been arraigned. Yet that, perhaps, could be most directly and satisfactorily shown by bringing out, as he knew he could do, the real spirit which actuated the whole council, as a spirit of party strife, contention, and persecution. Knowing, therefore, how sensitive they were on the subject of the resurrection, he seems, to have resolved to do what he would not have done had they been disposed to hear him according to the rules of justice--to abandon the direct argument for his defence, and to enlist a large part, perhaps a majority of the council, in his favour. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it evinced a profound knowledge of human nature. I am a Pharisee . That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them , not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits. The son of a Pharisee . What was the name of his father is not known. But the meaning is, simply, that he was entitled to all the immunities and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect--the doctrine of the resurrection of the dead. Comp. . Of the hope and resurrection of the dead . That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me. I am called in question . Gr., I am judged; that is, I am persecuted, or brought to trial. Orobio charges this upon Paul as an artful manner of declining persecution, unworthy the character of an upright and honest man. Chubb, a British Deist of the seventeenth century, charges it upon Patti as an act of gross "dissimulation, as designed to conceal the true ground of all the troubles that he had brought upon himself; and as designed to deceive and impose upon the Jews." He affirms also, that "St. Paul probably invented this pretended charge against himself, to draw over a party of the unbelieving Jews unto him." See Chubb's Posthumous Works, vol. ii. p. 238., Now, in reply to this we may observe, (1.) that there is not the least evidence that Paul denied that he had been, or was then, a Christian. An attempt to deny this, after all that they knew of him, would have been vain; and there is not the slightest hint that he attempted it. (2.) The doctrine of the resurrection of the dead was the main and leading doctrine which he had insisted on, and which had been to him the cause of much of his persecution. . (3.) Paul defended this by an argument which he deemed invincible, and which constituted, in fact, the principal evidence of its truth--the fact that the Lord Jesus had been raised. That fact had given demonstration to the doctrine of the Pharisees, that the dead would rise. As Paul had everywhere proclaimed the fact that Jesus had been raised up, and as this had been the occasion of his being opposed, it was true that he had been persecuted on account of that doctrine. (4.) The real ground of the opposition which the Sadducees made to him, and of their opposition to his doctrine, was the additional zeal with which he urged this doctrine, and the additional argument which he brought far the resurrection of the dead. Perhaps the cause of the opposition of this great party among the Jews--the Sadducees--to Christianity, was the strong confirmation which the resurrection of Christ gave to the doctrine which they so much hated--the doctrine of the resurrection of the dead. It thus gave a triumph to their opponents among the Pharisees; and Paul, as a leading and zealous advocate of that doctrine, would excite their special hatred. (5.) All that Paul said, therefore, was strictly true. It was because he advocated this doctrine that he was opposed. That there were other causes of opposition to him might be true also; but still this was the main and prominent cause of the hostility. (6.) With great propriety, therefore, he might address the Pharisees, and say, "Brethren, the great doctrine which has distinguished you from the Sadducees is at stake. The great doctrine which is at the foundation of all our hopes--the resurrection of the dead--the doctrine of our fathers, of the Scriptures, of our sect, is in danger. Of that doctrine I have been the advocate. I have never denied it. I have endeavoured to establish it, and have everywhere defended it, and have devoted myself to the work of putting it on an imperishable basis among the Jews and the Gentiles. For my zeal in that I have been opposed. I have excited the ridicule of the Gentile, and the hatred of the Sadducee. I have thus been persecuted and arraigned; and for my zeal in this, in urging the argument in defence of it, which I have deemed most irrefragable--the resurrection of the Messiah--I have been persecuted and arraigned, and now cast myself on your protection against the mad zeal of the enemies of the doctrine of our fathers. Not only, therefore, was this an act of policy and prudence in Paul, but what he affirmed was strictly true, and the effect was as he had anticipated. (a) "a Pharisee" (*) "of the hope" "concerning" (b) "the hope"

Acts 23:6

Verse 6. But when Paul perceived. Probably by his former acquaintance with the men who composed the council. As he had been brought up in Jerusalem, and had been before acquainted with the sanhedrim, Ac 9:2, he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, Gal 2:1.

The one part, etc. That the council was divided into two parties, Pharisees and Sadducees. This was commonly the case, though it is uncertain which had the majority. In regard to the opinions of these two sects, Mt 3:7.

He cried out, etc. The reasons why Paul resolved to take advantage of their difference of opinion were probably,

(1.) that he saw that it was impossible to expect justice at their hands; and he, therefore, regarded it as prudent and proper to consult his safety, He saw, from the conduct of Ananias, and from the spirit manifested, Acts 23:4, that they, like the other Jews, had prejudged the case, and were driven on by blind rage and fury.

(2.) His object was to show his innocence to the chief captain. To ascertain that was the purpose for which he had been arraigned. Yet that, perhaps, could be most directly and satisfactorily shown by bringing out, as he knew he could do, the real spirit which actuated the whole council, as a spirit of party strife, contention, and persecution. Knowing, therefore, how sensitive they were on the subject of the resurrection, he seems, to have resolved to do what he would not have done had they been disposed to hear him according to the rules of justice--to abandon the direct argument for his defence, and to enlist a large part, perhaps a majority of the council, in his favour. Whatever may be thought of the propriety of this course, it cannot be denied that it was a master-stroke of policy, and that it evinced a profound knowledge of human nature.

I am a Pharisee. That is, I was of that sect among the Jews. I was born a Pharisee, and I ever continued while a Jew to be of that sect. In the main he agreed with them still. He did not mean to deny that he was a Christian, but that so far as the Pharisees differed from the Sadducees, he was in the main with the former. He agreed with them, not with the Sadducees, in regard to the doctrine of the resurrection, and the existence of angels and spirits.

The son of a Pharisee. What was the name of his father is not known. But the meaning is, simply, that he was entitled to all the immunities and privileges of a Pharisee. He had, from his birth, belonged to that sect, nor had he ever departed from the great cardinal doctrines which distinguished that sect--the doctrine of the resurrection of the dead. Comp. Php 3:5.

Of the hope and resurrection of the dead. That is, of the hope that the dead will be raised. This is the real point of the persecution and opposition to me.

I am called in question. Gr., I am judged; that is, I am persecuted, or brought to trial. Orobio charges this upon Paul as an artful manner of declining persecution, unworthy the character of an upright and honest man. Chubb, a British Deist of the seventeenth century, charges it upon Patti as an act of gross "dissimulation, as designed to conceal the true ground of all the troubles that he had brought upon himself; and as designed to deceive and impose upon the Jews." He affirms also, that "St. Paul probably invented this pretended charge against himself, to draw over a party of the unbelieving Jews unto him." See Chubb's Posthumous Works, vol. ii. p. 238., Now, in reply to this we may observe,

(1.) that there is not the least evidence that Paul denied that he had been, or was then, a Christian. An attempt to deny this, after all that they knew of him, would have been vain; and there is not the slightest hint that he attempted it.

(2.) The doctrine of the resurrection of the dead was the main and leading doctrine which he had insisted on, and which had been to him the cause of much of his persecution. Acts 17:31,32, 1Cor 15, Acts 13:34 Acts 26:6,7,23,25.

(3.) Paul defended this by an argument which he deemed invincible, and which constituted, in fact, the principal evidence of its truth--the fact that the Lord Jesus had been raised. That fact had given demonstration to the doctrine of the Pharisees, that the dead would rise. As Paul had everywhere proclaimed the fact that Jesus had been raised up, and as this had been the occasion of his being opposed, it was true that he had been persecuted on account of that doctrine.

(4.) The real ground of the opposition which the Sadducees made to him, and of their opposition to his doctrine, was the additional zeal with which he urged this doctrine, and the additional argument which he brought far the resurrection of the dead. Perhaps the cause of the opposition of this great party among the Jews--the Sadducees--to Christianity, was the strong confirmation which the resurrection of Christ gave to the doctrine which they so much hated--the doctrine of the resurrection of the dead. It thus gave a triumph to their opponents among the Pharisees; and Paul, as a leading and zealous advocate of that doctrine, would excite their special hatred.

(5.) All that Paul said, therefore, was strictly true. It was because he advocated this doctrine that he was opposed. That there were other causes of opposition to him might be true also; but still this was the main and prominent cause of the hostility.

(6.) With great propriety, therefore, he might address the Pharisees, and say, "Brethren, the great doctrine which has distinguished you from the Sadducees is at stake. The great doctrine which is at the foundation of all our hopes--the resurrection of the dead--the doctrine of our fathers, of the Scriptures, of our sect, is in danger. Of that doctrine I have been the advocate. I have never denied it. I have endeavoured to establish it, and have everywhere defended it, and have devoted myself to the work of putting it on an imperishable basis among the Jews and the Gentiles. For my zeal in that I have been opposed. I have excited the ridicule of the Gentile, and the hatred of the Sadducee. I have thus been persecuted and arraigned; and for my zeal in this, in urging the argument in defence of it, which I have deemed most irrefragable--the resurrection of the Messiah--I have been persecuted and arraigned, and now cast myself on your protection against the mad zeal of the enemies of the doctrine of our fathers. Not only, therefore, was this an act of policy and prudence in Paul, but what he affirmed was strictly true, and the effect was as he had anticipated.

(a) "a Pharisee" Acts 26:5, Php 3:5 (*) "of the hope" "concerning" (b) "the hope" Acts 24:15,21, 26:6, 28:20

Acts 26:6-7

Verse 6. And now I stand. I stand before the tribunal. I am arraigned.

And am judged. Am tried with reference to being judged. I am undergoing a trial on the point in which all my nation are agreed.

For the hope. On account of the hope; or because, in common with my countrymen, I had entertained this hope, and now believe in its fulfillment.

Of the promise, etc. See the references in the margin. It is not quite certain whether Paul refers here to the promise of the Messiah, or to the hope of the resurrection of the dead. When he stood before the Jewish sanhedrim, Acts 23:6, he said that he was called in question on account of holding the doctrine of the resurrection of the dead. But it may be observed, that in Paul's view, the two things were closely united. He hoped that the Messiah would come, and he hoped therefore for the resurrection of the dead. He believed that he had come, and had risen; and therefore he believed that the dead would rise. He argued the one from the other. And as he believed that Jesus was the Messiah, and that he had risen from the dead, and had thus furnished a demonstration that the dead would rise, it was evident that the subject of controversy between him and the Jews involved everything that was vital to their opinions and their hopes. See Acts 24:8.

Made of God. Made by God. See the marginal references. The promises had been made to the fathers of a Messiah to come, and that embraced the promise of a future state, or of the resurrection of the dead. It will help us to understand the stress which Paul and the other apostles laid on the doctrine of the resurrection of the dead, to remember that it involved the whole doctrine of the separate existence of the soul, and of a future state. The Sadducees denied all this; and when the Pharisees, the Saviour, and the apostles opposed them, they did it by showing that there would be a future state of rewards and punishments. See the argument of the Saviour with the Sadducees explained: Lk 20:27-38.

Unto our fathers. Our ancestors, the patriarchs, etc.

(e) "I stand" Acts 23:6 (f) "promise made of God" Gen 3:15, 22:18, 49:10, De 18:15, 2Sam 7:12 Isa 4:2, 7:14, 9:6,7, Jer 23:5, 33:14-16, Eze 34:23, Dan 9:24, Mic 7:20 Zech 13:1,7, Mal 3:1, Acts 13:32, Gal 4:4 Verse 7. Unto which promise. To the fulfillment of which promise, they hope to come; i.e., they hope and believe that the promise will be fulfilled, and that they will partake of its benefits.

Our twelve tribes. This was the name by which the Jews were designated. The ancient Jewish nation had hoped to come to that promise; it had been the hope and expectation of the nation. Long before the coming of the Messiah, ten of the twelve tribes had been carried captive to Assyria, and had not returned, leaving but the two tribes of Benjamin and Judah. But the name, "the twelve tribes," to designate the Jewish people, would be still retained. Comp. Jas 1:1. Paul here says that the hope had been that of the Jewish nation. Except the comparatively small portion of the Sadducees, the great mass of the nation had held to the doctrine of a future state. This Agrippa would well know.

Instantly. Constantly; with intensity; with an effort--ενεκτενεια-- with zeal. This was true; for, amidst all the sins of the nation, they observed with punctuality and zeal the outward forms of the worship of God.

Serving God. In the ordinances and observances of the temple. As a nation, they did not serve him in their hearts; but they kept up the outward form of religious worship.

Day and night. With unwearied zeal; with constancy and ardour, Lk 2:37. The ordinary Jewish services and sacrifices were in the morning and evening, and might be said to be performed day and night. Some of their services, as the paschal supper, were prolonged usually till late at night. The main idea is, that they kept up the worship of God with constant and untiring zeal and devotion.

For which hope's sake. On account of my cherishing this hope in common with the great mass of my countrymen. See Acts 23:6. If Paul could convince Agrippa that the main point of his offence was that which had been the common belief of his countrymen, it would show to his satisfaction that he was innocent. And on this ground Paul put his defence: that he held only that which the mass of the nation had believed, and that he maintained this in the only consistent and defensible manner--that God had, in fact, raised up the Messiah, and had thus given assurance that the dead should rise.

(g) "serving God" Lk 2:37, 1Thes 3:10 (1) "day and night" "night and day" (+) "hope to come" "to attain in its fulfillment" (++) "hope's sake" "concerning which hope"

Acts 28:20

Verse 20. Because that for the hope of Israel. On account of the hope which the Jews cherished of the coming of the Messiah; of the resurrection; and of the future state through him. Acts 23:6.

I am bound with this chain. Acts 26:29. Probably he was attached constantly to a soldier by a chain.

(b) "hope of Israel" Acts 26:6,7 (c) "chain" Acts 26:29, Eph 3:1, 4:1, 6:20, 2Ti 1:16, 2:9, Phm 1:10,13.