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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 23:6–11. His four-level outline is real structure in the source text, so it is rendered as structure.
Many are the troubles of the righteous, but some way or other the Lord delivereth them out of them all. Paul owned he had experienced the truth of this in the persecutions he had undergone among the Gentiles (see Ti2 3:11): Out of them all the Lord delivered me. And now he finds that he who has delivered does and will deliver. He that delivered him in the foregoing chapter from the tumult of the people here delivers him from that of the elders.
I.His own prudence and ingenuity stand him in some stead, and contribute much to his escape.
Paul's greatest honour, and that upon which he most valued himself, was that he was a Christian, and an apostle of Christ; and all his other honours he despised and made nothing of, in comparison with this, counting them but dung, that he might win Christ; and yet he had sometimes occasion to make use of his other honours, and they did him service. His being a citizen of Rome saved him in the foregoing chapter from his being scourged by the chief captain as a vagabond, and here his being a Pharisee saved him from being condemned by the sanhedrim, as an apostate from the faith and worship of the God of Israel. It will consist very well with our willingness to suffer for Christ to use all lawful methods, nay, and arts too, both to prevent suffering and to extricate ourselves out of it. The honest policy Paul used here for his own preservation was to divide his judges, and to set them at variance one with another about him; and, by incensing one part of them more against him, to engage the contrary part for him.
1.The great council was made up of Sadducees and Pharisees, and Paul perceived it. He knew the characters of many of them ever since he lived among them, and saw those among them whom he knew to be Sadducees, and others whom he knew to be Pharisees (Act 23:6): One part were Sadducees and the other Pharisees, and perhaps nearly an equal part. Now these differed very much from one another, and yet they ordinarily agreed well enough to do the business of the council together.
(1.)The Pharisees were bigots, zealous for the ceremonies, not only those which God had appointed, but those which were enjoined by the tradition of the elders. They were great sticklers for the authority of the church, and for enforcing obedience to its injunctions, which occasioned many quarrels between them and our Lord Jesus; but at the same time they were very orthodox in the faith of the Jewish church concerning the world of spirits, the resurrection of the dead, and the life of the world to come.
(2.)The Sadducees were deists - no friends to the scripture, or divine revelation. The books of Moses they admitted as containing a good history and a good law, but had little regard to the other books of the Old Testament; see Mat 22:23. The account here given of these Sadducees is,
[1.]That they deny the resurrection; not only the return of the body to life, but a future state of rewards and punishments. They had neither hope of eternal happiness nor dread of eternal misery, nor expectation of any thing on the other side death; and it was upon these principles that they said, It is in vain to serve God, and called the proud happy, Mal 3:14, Mal 3:15.
[2.]That they denied the existence of angels and spirits, and allowed of no being but matter. They thought that God himself was corporeal, and had parts and members as we have. When they read of angels in the Old Testament, they supposed them to be messengers that God made and sent on his errands as there was occasion, or that they were impressions on the fancies of those they were sent to, and no real existences - that they were this, or that, or any thing rather than what they were. And, as for the souls of men, they looked upon them to be nothing else but the temperament of the humours of the body, or the animal spirits, but denied their existence in a state of separation from the body, and any difference between the soul of a man and of a beast. These, no doubt, pretended to be free-thinkers, but really thought as meanly, absurdly, and slavishly, as possible. It is strange how men of such corrupt and wicked principles could come into office, and have a place in the great sanhedrim; but many of them were of quality and estate, and they complied with the public establishment, and so got in and kept in. But they were generally stigmatized as heretics, were ranked with the Epicureans, and were prayed against and excluded from eternal life. The prayer which the modern Jews use against Christians, Witsius thinks, was designed by Gamaliel, who made it, against the Sadducees; and that they meant them in their usual imprecation, Let the name of the wicked rot. But how degenerate was the character and how miserable the state of the Jewish church, when such profane men as these were among their rulers!
2.In this matter of difference between the Pharisees and Sadducees Paul openly declared himself to be on the Pharisees' side against the Sadducees (Act 23:6): He cried out, so as to be heard by all, "I am a Pharisee, was bred a Pharisee, nay, I was born one, in effect, for I was the son of a Pharisee, my father was one before me, and thus far I am still a Pharisee that I hope for the resurrection of the dead, and I may truly say that, if the matter were rightly understood, it would be found that this is it for which I am now called in question." When Christ was upon earth the Pharisees set themselves most against him, because he witnessed against their traditions and corrupt glosses upon the law; but, after his ascension, the Sadducees set themselves most against his apostles, because they preached through Jesus the resurrection of the dead, Act 4:1, Act 4:2. And it is said (Act 5:17) that they were the sect of the Sadducees that were filled with indignation at them, because they preached that life and immortality which is brought to light by the gospel. Now here,
(1.)Paul owns himself a Pharisee, so far as the Pharisees were in the right. Though as Pharisaism was opposed to Christianity he set himself against it, and against all its traditions that were set up in competition with the law of God or in contradiction to the gospel of Christ, yet, as it was opposed to Sadducism, he adhered to it. We must never think the worse of any truth of God, nor be more shy of owning it, for its being held by men otherwise corrupt. If the Pharisees will hope for the resurrection of the dead, Paul will go along with them in that hope, and be one of them, whether they will or no.
(2.)He might truly say that being persecuted, as a Christian, this was the thing he was called in question for. Perhaps he knew that the Sadducees, though they had not such an interest in the common people as the Pharisees had, yet had underhand incensed the mob against him, under pretence of his having preached to the Gentiles, but really because he had preached the hope of the resurrection. However, being called in question for his being a Christian, he might truly say he was called in question for the hope of the resurrection of the dead, as he afterwards pleaded, Act 24:15, and Act 26:6, Act 26:7. Though Paul preached against the traditions of the elders (as his Master had done), and therein opposed the Pharisees, yet he valued himself more upon his preaching the resurrection of the dead, and a future state, in which he concurred with the Pharisees.
3.This occasioned a division in the council. It is probable that the high priest sided with the Sadducees (as he had done Act 5:17, and made it to appear by his rage at Paul, Act 23:2), which alarmed the Pharisees so much the more; but so it was, there arose a dissension between the Pharisees and the Sadducees (Act 23:7), for this word of Paul's made the Sadducees more warm and the Pharisees more cool in the prosecution of him; so that the multitude was divided; eschisthē - there was a schism, a quarrel among them, and the edge of their zeal began to turn from Paul against one another; nor could they go on to act against him when they could not agree among themselves, or prosecute him for breaking the unity of the church when there was so little among them of the unity of the spirit. All the cry had been against Paul, but now there arose a great cry against one another, Act 23:9. So much did a fierce furious spirit prevail among all orders of the Jews at this time that every thing was done with clamour and noise; and in such a tumultuous manner were the great principles of their religion stickled for, by which they received little service, for the wrath of man worketh not the righteousness of God. Gainsayers may be convinced by fair reasoning, but never by a great cry.
4.The Pharisees hereupon (would one think it?) took Paul's part (Act 23:9): They strove, diemachonto - They fought, saying, We find no evil in this man. He had conducted himself decently and reverently in the temple, and had attended the service of the church; and, though it was but occasionally, yet it showed that he was not such an enemy to it as he was said to be. He had spoken very handsomely in his own defence, and given a good account of himself, and had now declared himself orthodox in the great principles of religion, as well as regular and conscientious in his conversation; and therefore they cannot see that he has done any thing worthy of death of bonds. Nay, they go further, "If a spirit or an angel hath spoken to him concerning Jesus, and put him upon preaching as he does, though we may not be so far satisfied as to give credit to him, yet we ought to be cautioned not to oppose him, lest we be found fighting against God;" as Gamaliel, who was himself a Pharisee, had argued, Act 5:39. Now here,
(1.)We may observe, to the honour of the gospel, that it was witnessed to even by its adversaries, and confessions, not only of its innocency, but of its excellency, were extorted sometimes by the power of truth even from those that persecuted it. Pilate found no fault in Christ though he put him to death, nor Festus in Paul though he detained him in bonds; and the Pharisees here supposed it possible that Paul might have a commission sent him for heaven by an angel to do what he did; and yet it should seem, as elders, they after this joined with the high priest in prosecuting him, Act 24:1. They sinned against the knowledge which they not only had, but sometimes owned, as Christ had said of them, They have both seen and hated both me and my Father, Joh 15:24. Yet,
(2.)We will hope that some of them at least did henceforward conceive a better opinion of Paul than they had had, and were favourable to him, having had such a satisfactory account both of his conversation in all good conscience and of his faith touching another world; and then it must be observed to their honour that their zeal for the traditions of the elders, which Paul had departed fRom. was so far swallowed up in a zeal for the great and fundamental doctrines of religion, to which Paul still adhered, that if he will heartily join with them against the Sadducees, and adhere to the hope of the resurrection of the dead, they will not think his shaking off the ceremonial law to be an evil in him, but charitably hope that he walks according to the light God has given him by some angel or spirit, and are so far from persecuting him that they are ready to patronize and protect him. The persecuting Pharisees of the church of Rome are not of this spirit: for let a man be ever so sincere and zealous for all the articles of the Christian faith, yet, if he lay not his neck under the yoke of their church's authority, they find evil enough in him to persecute him unto the death.
II.The chief captain's care and conduct stand him in more stead; for when he has thrown this bone of contention between the Pharisees and Sadducees (which set them together by the ears, and gained a fair testimony from the Pharisees), yet he is never the nearer, but is in danger of being pulled in pieces by them - the Pharisees pulling to have him set at liberty, and the Sadducees pulling to have him put to death, or thrown to the people, like Daniel into the den of lions; so that the chief captain is forced to come with his soldiers and rescue him, as he had done, Act 21:32, and Act 22:24.
1.See here Paul's danger. Between his friends and his enemies he had like to have been pulled to pieces, the one hugging him to death, the other crushing him to death, such violences are those liable to that are eminent, and that are become remarkable, as Paul was, who was by some so much beloved and by others so much maligned.
2.His deliverance: The chief captain ordered his soldiers to go down from the upper wards, and to take them by force from among them, out of that apartment in the temple where he had ordered the council to meet, and to bring him into the castle, or tower of Antonio; for he saw he could make nothing of them towards the understanding of the merits of his cause.
III.Divine consolations stood him in most stead of all.
The chief captain had rescued him out of the hands of cruel men, but still he had him in custody, and what might be the issue he could not tell. The castle was indeed a protection to him, but withal it was a confinement; and, as it was now his preservation from so great a death, it might be his reservation for a greater. We do not find that any of the apostles or elders at Jerusalem came to him; either they had not courage or they had not admission. Perhaps, in the night following, Paul was full of thoughts and cares what should become of him, and how his present troubles might be turned to answer some good purpose. Then did the Lord Jesus make him a kind visit, and, thought at midnight, yet a very seasonable one (Act 23:11): The Lord stood by him, came to his bed-side, though perhaps it was but a bed of straw, to show him that he was all the day long with him really as sure as he was in the night with him visibly. Note, Whoever is against us, we need not fear if the Lord stand by us; if he undertake our protection, we may set those that seek our ruin at defiance. The Lord is with those that uphold my soul, and then nothing can come amiss.
1.Christ bids him have a good heart upon it: "Be of good cheer, Paul; be not discouraged; let not what has happened sadden thee, nor let what may yet be before thee frighten thee." Note, It is the will of Christ that his servants who are faithful should be always cheerful. Perhaps Paul, in the reflection, began to be jealous of himself whether he had done well in what he said to the council the day before; but Christ, by his word, satisfies him that God approved of his conduct. Or, perhaps, it troubled him that his friends did not come to him; but Christ's visit did itself speak, though he had not said, Be of good cheer, Paul.
2.It is a strange argument which he makes use of to encourage him: As thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. One would think this was but cold comfort: "As thou hast undergone a great deal of trouble for me so thou must undergo a great deal more;" and yet this was designed to encourage him; for hereby he is given to understand,
(1.)That he had been serving Christ as a witness for him in what he had hitherto endured. It was for no fault that he was buffeted, and it was not his former persecuting of the church that was now remembered against him, however he might remember it against himself, but he was still going on with his work.
(2.)That he had not yet finished his testimony, nor was, by his imprisonment, laid aside as useless, but was only reserved for further service. Nothing disheartened Paul so much as the thought of being taken off from doing service to Christ and good to souls: Fear not, says Christ, I have not done with thee,
(3.)Paul seems to have had a particular fancy, and an innocent one, to go to Rome, to preach the gospel there, though it was already preached, and a church planted there; yet, being a citizen of Rome, he longed for a journey thither, and had designed it (Act 19:21): After I have been at Jerusalem, I must also see Rome. And he had written to the Romans some time ago that he longed to see them, Rom 1:11. Now he was ready to conclude that this had broken his measures, and he should never see Rome; but even in that Christ tells him he should be gratified, since he desired it for the honour of Christ and to do good.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“What if a spirit or an angel has spoken to him?” These words are obscure or something is missing for the completion of the sentence, which would be, “If a spirit or an angel has told to him what to say in order to avoid dangers, he is being deceptive.” Otherwise, what the Pharisees say must be understood in the sense, “Look! He’s clearly talking about the resurrection, since he’s been taught either this teaching on the resurrection by the Holy Spirit or an angel.”
"And the scribes," etc. Look; the tribune also hears that the Pharisees have acquitted him of the charges, and have given sentence in his favor, and with greater confidence carries him off by force.
"And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit has spoken to him, or an angel?" Why did they not plead for him before this? Do you observe, how, when the passions give way, the truth is discovered? Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him.
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Summary
Acts 23:9 captures a dramatic turning point in Paul's trial before the Sanhedrin, where his strategic declaration of being a Pharisee on trial for the resurrection ignited a fierce theological debate between the Pharisees and Sadducees. Amidst the escalating chaos, the Pharisees, finding no legitimate charge against Paul, rose to his defense, postulating that his experiences might be divinely inspired and warning against the grave error of opposing God Himself. This unexpected intervention highlights divine providence and Paul's shrewdness in navigating intense religious and political opposition.
Context
Literary Context
This verse is the climax of Paul's appearance before the Sanhedrin, immediately following his calculated declaration in Acts 23:6 that he was a Pharisee on trial concerning the hope and resurrection of the dead. This statement, delivered to a council composed of both Pharisees and Sadducees, intentionally exploited their deep-seated theological differences. The previous verses (Acts 23:1-5) describe Paul's initial attempt to defend himself, which was met with a command from the high priest Ananias to strike him, leading to Paul's sharp rebuke and subsequent apology. Recognizing the insurmountable prejudice and the inherent division within his accusers, Paul shifted his strategy from direct defense to a theological provocation, which directly led to the "great cry" and the intervention of the Pharisees described in Acts 23:9.
Historical & Cultural Context
The Sanhedrin was the supreme Jewish judicial and legislative body in Jerusalem, composed of 71 members, including the high priest, elders, and scribes. It was notoriously divided into two major factions: the Pharisees and the Sadducees. The Pharisees, a popular religious and political party, believed in the resurrection of the dead, the existence of angels, and the validity of oral tradition alongside the written Torah. The Sadducees, primarily aristocratic priests, rejected the resurrection, angels, and spirits, adhering strictly to the written Law of Moses. This fundamental theological chasm meant that any issue touching upon these doctrines would inevitably cause a schism within the council. Paul, as a former Pharisee and a student of Gamaliel (as noted in Acts 22:3), was intimately familiar with these divisions and expertly leveraged this knowledge to his advantage, turning his accusers against each other rather than allowing them to unite against him.
Key Themes
Acts 23:9 contributes significantly to several key themes within the book of Acts. Firstly, it powerfully illustrates Divine Sovereignty and Protection, demonstrating how God orchestrates events, even through human conflict, to protect His servants and advance His gospel. Paul's life is repeatedly marked by divine intervention, ensuring his mission continues despite formidable opposition, echoing the Lord's promise to Paul in Acts 23:11. Secondly, it highlights Paul's Astute Strategy and Wisdom, showcasing his Spirit-led ability to discern and exploit the weaknesses of his adversaries for the sake of the gospel. His declaration was not merely a tactical maneuver but a declaration of core Christian belief, centered on the resurrection, which was a point of contention for his accusers. Thirdly, the verse underscores the Vindication of Truth and Innocence, as even some of Paul's accusers acknowledge his lack of "evil." This foreshadows later Roman declarations of his innocence (e.g., Acts 25:25). Finally, the Pharisees' warning, "let us not fight against God," reiterates the profound theological principle of Discerning and Not Opposing God's Work, a theme previously articulated by Gamaliel in Acts 5:38-39.
Exposition and Analysis
Key Word Analysis
This term denotes an "outcry (in notification, tumult or grief)." In the context of Acts 23:9, it signifies a loud, tumultuous clamor, indicative of the intense uproar and heated contention that erupted within the Sanhedrin. It describes the audible manifestation of the deep division and fierce argument that Paul's words provoked, transforming the formal court setting into a chaotic scene.
Derived from "dia" (through) and "machomai" (to fight), this word means "to fight fiercely," "to contend vehemently," or "to dispute thoroughly." It emphasizes the intensity and thoroughness of the altercation between the two factions of the Sanhedrin. The scribes of the Pharisees' part did not merely disagree; they engaged in a vigorous and passionate dispute, indicative of their strong conviction regarding the resurrection and their opposition to the Sadducees' denial.
This unique compound word, formed from "theos" (God) and "machomai" (to fight), literally means "to resist deity" or "to war against God." It encapsulates the profound theological warning issued by the Pharisees. They recognized the possibility that Paul's message or experience might be divinely sanctioned, and to oppose it would be to place oneself in direct opposition to God's will and purpose, a perilous spiritual state.
Verse Breakdown
"And there arose a great cry:"
This phrase immediately conveys the dramatic shift from a formal trial to an uncontrollable uproar. Paul's strategic declaration had the intended effect of shattering any semblance of unity among his accusers, leading to a loud, tumultuous clamor as the two factions of the Sanhedrin began to passionately argue among themselves.
"and the scribes [that were] of the Pharisees' part arose, and strove, saying,"
This highlights the specific group that reacted in Paul's favor: the scribes who belonged to the Pharisaic faction. Their rising signifies their active participation and engagement in the ensuing debate, vehemently contending with the Sadducees. Their subsequent declaration reveals their motivation and the theological basis for their intervention.
"We find no evil in this man:"
This is a crucial declaration of Paul's innocence from a segment of his accusers. Despite their initial hostility towards Paul as a Christian, their theological convictions regarding the resurrection aligned with Paul's stated reason for being on trial. They could not find any legitimate legal or moral fault in him that warranted punishment, especially given the context of his belief in the resurrection.
"but if a spirit or an angel hath spoken to him, let us not fight against God."
This conditional statement reveals the Pharisees' theological openness and caution. While they may not have fully embraced Paul's Christian message, their belief in spirits and angels meant they had to consider the possibility that Paul's experiences or revelations (e.g., his Damascus Road encounter or subsequent visions) were indeed of divine origin. The concluding warning, "let us not fight against God," is a profound theological principle, echoing Gamaliel's earlier advice in Acts 5:39, suggesting that opposing what might be God's work is a dangerous and futile endeavor.
Literary Devices
The passage is rich with Dramatic Tension, as Paul's single statement transforms a hostile trial into an internal conflict among his accusers, leading to a "great cry" and vehement debate. There is significant Irony in the situation: Paul, previously a persecutor of Christians, is now defended by his former colleagues, the Pharisees, against the Sadducees, who were often his allies in persecution. This unexpected alliance underscores God's ability to work through unlikely means. The Pharisees' conditional statement, "but if a spirit or an angel hath spoken to him," serves as Rhetorical Questioning or a Hypothetical Argument, designed to challenge the Sadducees' skepticism and warn them against theological error. Finally, the phrase "let us not fight against God" acts as a powerful Admonition or Proverbial Warning, encapsulating a deep theological truth about the futility and danger of opposing divine will, a theme that resonates throughout biblical narrative.
Theological and Thematic Connections
Acts 23:9 vividly illustrates God's sovereign hand in protecting His servants and advancing His kingdom, even amidst intense opposition and through unexpected alliances. Paul's strategic declaration, though seemingly a mere tactical maneuver, was rooted in a core theological truth—the resurrection—which became the very instrument of his deliverance. This incident underscores the principle that God can use the divisions and even the partial understanding of His adversaries to accomplish His purposes. It also serves as a profound reminder that genuine spiritual discernment is crucial, as opposing a message or messenger might inadvertently mean opposing God Himself. The Pharisees, despite their incomplete understanding of Christ, recognized the potential for divine activity and wisely cautioned against resisting it, highlighting the seriousness of discerning God's work in the world.
Reflection and Application
Acts 23:9 offers profound lessons for believers navigating a world often hostile to the gospel. It reminds us that God is sovereign over all circumstances, even chaotic and dangerous ones. Paul's experience encourages us to trust in God's providence, knowing that He can open doors where there seem to be none and turn the hearts of adversaries. It also highlights the importance of spiritual wisdom and discernment; Paul's intimate knowledge of his audience allowed him to speak truth in a way that exposed existing divisions and created an unexpected path to safety. For us, this means seeking God's wisdom in challenging situations, understanding the context of those we engage with, and recognizing that sometimes, simply standing firm on a core biblical truth can be the most powerful strategy. Furthermore, the Pharisees' warning, "let us not fight against God," serves as a sobering call to humility and careful consideration before dismissing or opposing what might be a move of God, whether in our personal lives or in the broader church and world.
Questions for Reflection
FAQ
Why did the Pharisees defend Paul, given that he was a Christian?
The Pharisees' defense of Paul in Acts 23:9 was not an endorsement of Christianity but a direct consequence of their theological conflict with the Sadducees. Paul, a former Pharisee and student of Gamaliel, shrewdly declared himself on trial for "the hope and resurrection of the dead" (Acts 23:6). This instantly aligned him with the Pharisees' core belief in the resurrection, angels, and spirits, which the Sadducees vehemently denied. For the Pharisees, defending Paul on this point was tantamount to defending their own theological convictions against their Sadducean rivals, rather than defending Paul as a follower of Christ. They perceived his "crime" as a belief they themselves held, making him an unlikely ally in their ongoing internal struggle within the Sanhedrin.
What does "let us not fight against God" mean in this context?
The phrase "let us not fight against God" (Greek: mē theomachōmen) is a profound theological warning issued by the Pharisees. It implies that if Paul's experiences or message, particularly concerning the resurrection or divine communication (via "a spirit or an angel"), were indeed from God, then opposing Paul would be equivalent to opposing God Himself. This echoes the earlier advice of Gamaliel, a respected Pharisee, in Acts 5:38-39, who cautioned against persecuting the apostles, lest they be found "fighting against God." In Acts 23:9, it serves as a warning to the Sadducees, suggesting that their rejection of Paul's claims might be a dangerous act of rebellion against divine revelation. It highlights the importance of discerning God's activity and exercising caution before condemning what might be His work.
Christ-Centered Fulfillment
Acts 23:9, though focusing on Paul's immediate deliverance, profoundly points to Christ in its underlying themes. Paul's trial, centered on the resurrection, directly foreshadows the ultimate vindication of Jesus Christ, whose own resurrection from the dead is the cornerstone of Christian faith (1 Corinthians 15:3-4). The Pharisees' grudging admission, "We find no evil in this man," echoes the multiple declarations of Christ's innocence by figures like Pilate (Luke 23:4) and the centurion at the cross (Luke 23:47). Furthermore, the warning "let us not fight against God" takes on its fullest meaning in light of Christ's sovereignty. To oppose Paul, the messenger of the resurrected Christ, is to oppose Christ Himself, who is God incarnate (John 1:1). Just as the Sanhedrin unknowingly stood against God by rejecting Jesus, they risked doing so again by opposing His apostle. Paul's suffering and divine protection in this scene also prefigure the ongoing suffering and ultimate triumph of the Church, the Body of Christ (Colossians 1:24), as it continues to bear witness to the resurrected Lord against all opposition, assured that no one can ultimately fight against God and win.