Vincent's Word Studies, by Marvin R. Vincent, , at sacred-texts.com
See on Luk 4:20. Some, who hold that Paul's eyesight was defective, explain this steadfast look in connection with his imperfect vision.
Men and brethren
He addresses the Sanhedrim as an equal.
I have lived (πεπολίτευμαι)
Lit., have lived as a citizen, with special reference to the charge against him that he taught men against the law and the temple. He means that he has lived as a true and loyal Jew.
See on Pe1 3:16.
He is described as a revengeful and rapacious tyrant. We are told that he reduced the inferior priests almost to starvation by defrauding them of their tithes, and sent his creatures to the threshing-floors with bludgeons to seize the tithes by force.
Shall smite thee (τύπτειν σε μέλλει)
More strictly, is about to smite. The words are not an imprecation, but a prophecy of punishment for his violent dealing. According to Josephus, in the attack of the Sicarii upon Jerusalem, he was dragged from his hiding-place, in a sewer of the palace, and murdered by assassins.
Thou whited wall
Compare Mat 23:27.
Contrary to the law (παρανομῶν)
A verb. Lit., transgressing the law.
The word signifies vehement abuse, scolding, berating.
The one part were Sadducees, etc
Perceiving the impossibility of getting a fair hearing, Paul, with great tact, seeks to bring the two parties of the council into collision with each other.
A main point of contention between the Pharisees and Sadducees, the latter of whom denied the doctrine of the resurrection, of a future state, and of any spiritual existence apart from the body.
Showing that two classes of doctrines peculiar to the Sadducees, and not three, are meant: 1. The resurrection. 2. The existence of spirits, whether angels or souls of men; "neither angel nor spirit."
The diversion was successful. The Pharisees' hatred of the Sadducees was greater than their hatred of Christianity.
What if a spirit, etc
Neither the A. V. nor Rev. give the precise form of this expression. The words form a broken sentence, followed by a significant silence, which leaves the hearers to supply the omission for themselves: "But if a spirit or angel has spoken to him ..." The words which the A. V. supplies to complete the sentence, let us not fight against God, are spurious, borrowed from Act 5:39.
Banded together (ποιήσαντες συστροφὴν)
Lit., having made a conspiracy. See on concourse, Act 19:40.
Bound themselves under a curse (ἀνεθεμάτισαν ἑαυτοὺς).
Lit., anathematized or cursed themselves; invoked God's curse on themselves if they should violate their vow. On the kindred noun ἀνάθεμα, a curse, see note on offerings, Luk 21:5. In case of failure, they could procure absolution from their oath by the Rabbis.
Lit., swearing together; conjuration. According to its etymology, conspiracy is a breathing or blowing together (Latin, conspirare). Hence, of concerted thought and action.
We have bound ourselves under a great curse (ἀναθέματι ἀνεθεματίσαμεν ἑαυτοὺς)
Lit., we have anathematized ourselves with an anathema. A very strong expression. For similar expressions, see Luk 22:15; Joh 3:29; Act 4:17.
Only here and Act 24:22. Originally, to distinguish or discern; hence, to decide, as a suit. Rev., more correctly, therefore, judge.
More perfectly (ἀκριβέστερον)
Rev., better, more exactly. See on Luk 1:3; and Act 18:25, Act 18:26.
Concerning him (τὰ περὶ αὐτοῦ)
Lit., the things about him. Rev., better, his case.
The prisoner (ὁ δέσμιος)
From δέω, to bind. Paul, as a Roman citizen, was held in custodia militaris, "military custody." Three kinds of custody were recognized by the Roman law: 1. Custodia publica (public custody); confinement in the public jail. This was the worst kind, the common jails being wretched dungeons. Such was the confinement of Paul and Silas at Philippi. 2. Custodia libera (free custody), confined to men of high rank. The accused was committed to the charge of a magistrate or senator, who became responsible for his appearance on the day of trial. 3. Custodia militaris (military custody). The accused was placed in charge of a soldier, who was responsible with his life for the prisoner's safe-keeping, and whose left hand was secured by a chain to the prisoner's right. The prisoner was usually kept in the barracks, but was sometimes allowed to reside in a private house under charge of his guard.
Have bound themselves
"If we should wonder how, so early in the morning, after the long discussion in the Sanhedrim, which must have occupied a considerable part of the day, more than forty men should have been found banded together, under an anathema, neither to eat nor to drink till they had killed Paul; and, still more, how such a conspiracy, or, rather, conjuration, which, in the nature of it, would be kept a profound secret, should have become known to Paul's sister's son - the circumstances of the case furnish a sufficient explanation. The Pharisees were avowedly a fraternity or guild; and they, or some of their kindred fraternities, would furnish the ready material for such a band, to whom this additional vow would be nothing new or strange, and, murderous though it sounded, only seem a further carrying out of the principles of their order. Again, since the wife and all the children of a member were ipso facto members of the guild, and Paul's father had been a Pharisee (Act 23:6), Paul's sister also would, by virtue of her birth, belong to the fraternity, even irrespective of the probability that, in accordance with the principles of the party, she would have married into a Pharisaical family" (Edersheim, "Jewish Social Life").
Heavy-armed footmen: legionaries.
Only here in New Testament, and not in classical Greek. From δεξιός right, and λαμβάνω, to take. The exact meaning is uncertain. Some explain it as those who take the right side of the prisoners whom they have in charge; others, those who grasp (their weapon) with the right hand; others, again, those who hold (a second horse) by the right hand. They are here distinguished from the heavy-armed legionaries and the cavalry. They were probably light-armed troops, javelin-throwers or slingers. One of the principal manuscripts reads δεξιοβόλους "those who throw with the right hand."
See on Luk 10:34.
After this manner (περιέχουσαν τὸν τύπον τοῦτον)
Lit., containing this form or type. See on it is contained, Pe1 2:6.
To the most excellent (τῷ κρατίστῳ)
"His excellency:" an official title. Compare Act 24:3; Act 26:25.
See on Act 15:23.
Bengel says, "a lie." Lysias wishes to make the impression that Paul's citizenship was the cause of his rescuing him; whereas he did not know of this until afterward. He says nothing about the proposed scourging.
See on Act 15:2.
Nothing - worthy of death or of bonds
Every Roman magistrate before whom the apostle is brought declares him innocent.
When it was told (μηνυθείσης)
Lit., pointed out, or shown, as Rev. See on Luk 20:37.
The best texts omit. See on Act 15:29.
Lit., "having taken up." Compare set Paul on, Act 23:24.
A hard night's ride: forty miles.
On the morrow
After arriving at Antipatris.
Twenty-six miles from Antipatris.
Of what province (ἐκ ποίας ἐπαρχίας)
Rather, "from what kind of a province;" whether senatorial or imperial. See Introduction to Luke. Cilicia was an imperial province.
I will hear thee (διακούσομαι)
Better, as Rev., will hear thy cause; the word meaning "to hear fully (διά) in a judicial sense." The present questioning was merely preliminary.
Built by Herod the Great. Judaea being now a Roman province, the palace of its former kings had become the governor's official residence. It thus appears that Paul was leniently dealt with, and not cast into the common prison.