Acts
Chapter 23.
Paul's
speech before the Sanhedrin. 23:1-10.
A
conspiracy of the Jews to slay Paul. 23:11-15.
The plot is
made known to the Roman Captain. 23:16-22.
The letter
of Lysias to Felix. 23:23-30.
Paul sent
to Felix at Caesarea. 23:31-35.
Verse 1-10 record the final rejection of the Gospel at Jerusalem, especially by the official representatives of
the Temple,
which was the religious centre of Judaism.
The conversion of the Gentiles had failed to provoke the
conversion of the Jews as Paul had hoped, see Rom.11:11. But the reception of the Gospel by the
Gentiles made the Jews increasingly hostile.
Paul regretted having rebuked the High Priest whom he
recognized as the leader of Judaism. But
the incident serves to bring out more clearly the complete rejection of the
Gospel by the religious leaders at Jerusalem. The city had failed to fulfill the Messianic
role assigned to it, that from it should go out the knowledge of God to the
nations. In one sense, this Messianic
role was fulfilled, but not with its co-operation, rather it was in spite of its
opposition.
Two Focal
Cities. The Lord
strengthened Paul and assured him that as he had borne witness to Him at Jerusalem, so now he
must also bear witness to Him at Rome.
Verse 11 expresses and sums up the great movement of the
apostolic witness as set forth in the book of Acts. The chief concern of the following chapters
is the journey to Rome. For Rome,
situated on the ends of the earth, was symbolic of the Gentile nations. It was to become the new centre for the
evangelization of the nations.
The fanatical hatred of the Jews to Paul sprang from their
realization of his role in the evangelization of the nations. Luke records their hostility, since it served
to show the importance of Paul as the chosen witness to the Gentiles. There was a liberalness in Paul's approach to
the Gentiles that angered the Jews. This
Pauline catholicism sprang from his appreciation of the Divine purpose
concerning the Gentiles.
Trials.
Several trials before the Jewish leaders and Gentile rulers
are recorded in the book of Acts. Most
commentators take this to indicate the apologetic purpose of Acts. But it is possible that Luke had a different
purpose in recording these trials. He
would instruct his Christian readers as to their relation to the Roman
state. His purpose was theological instruction.
Christians must no longer think of Judaism as a restored
political power, centred in Jerusalem and in
conflict with Rome. Neither were they to think of Rome as a power to be
resisted with political force. Many Jews
were eager to resist Rome and to restore the
independence of Jerusalem. Christians were not to think of the Messianic
salvation in this manner. Roman rule is
shown as generally favourable.
In the early days the Romans regarded Christianity as a
Jewish sect and therefore legally protected as Judaism. Later the Romans discerned that the Church
could not be regarded as a Jewish sect.
This had become plain to the Romans when Luke wrote. But our author is confident that the Romans
have every reason to feel assured that the Church was no menace to the
Empire. But probably Luke's main reason
in recording the trials was to instruct Christians:-
* The Church was in
no way confederate with Judaism in its political aims.
* Christians should
generally regard the state as helpful and, when the state fails, then the Lord
is greater than the state. His hand can
miraculously rescue His servants. But
the first great principle is obedience to God.
Normally, obedience to the authorities is proper and fitting. But, this obedience to the state is never
uncritical and we remember that the Lord could refer to Herod Antipas as
"that fox". (Lk.13:32). But,
obedience to the state is not a "blind" obedience.
References
to B-D.
Claudias. B-D.
238. 23:26.
Felix. B-D. 421.
Antipatris. B-D.
42. 23:31.
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