Acts 23:12 - Meaning and Application

We have here the story of a plot against Paul’s life, how it was formed, how it was found out, and how it was stopped. First, we see how the plot was formed. When the Jews found they could get nowhere with mob violence or with legal action, they turned to murder. They planned to catch Paul by surprise and stab him if they could get close enough. Their hatred for this good man was so strong that when one plan failed, they quickly made another.

Notice who joined this conspiracy. It was certain Jews who were deeply angry because Paul was the apostle to the Gentiles, the non-Jewish nations (Acts 23:12). More than forty men were involved (Acts 23:13). “Lord, how they have increased who trouble me!” Their plot also shows when they acted. They made the plan at night, and as soon as daylight came, they were ready to carry it out. Satan had filled their hearts in the dark, and by morning they were already at work, like the people the prophet described, who make evil plans in bed and then carry them out when morning comes, bringing God’s woe on themselves (Micah 2:1). Christ had appeared to Paul in the night to protect him, and by day these forty men had gathered to destroy him. They were not up before Christ was, and God “shall help her, and that right early” (Psalm 46:5).

What was their agreement? They joined themselves in a sworn league, perhaps even calling it a holy league. Each man promised to help in the murder of Paul. It is shocking that so many could be gathered so quickly in Jerusalem, and that they could be so far from any sense of humanity or honor. The prophet’s words about Jerusalem fit them well: “Righteousness has lodged in it, but now murderers” (Isaiah 1:21). Before such men could form such a wicked plan, they must have painted Paul as the worst of men, an enemy of God and religion, and a curse to their nation. In truth, his character was the very opposite. What laws of truth and justice will malice and religious pride not break through?

They also tried to make the plot firm, so no one would back out later when conscience pricked them. They put themselves under a curse, calling down the heaviest judgment on their souls, bodies, and families if they did not kill Paul. They even vowed not to eat or drink until it was done. Here is a terrible mass of sin. To plan the murder of an innocent man, a good man, and a useful man, one who had done them no harm and wanted only their good, was to walk in Cain’s way. It showed them to be like their father the devil, who was a murderer from the beginning.

Yet they added more sin to sin. They bound themselves to do it, which is worse than merely thinking evil or intending it. That is like making a covenant with the devil and swearing loyalty to the prince of darkness. It leaves no room for repentance and almost dares repentance to come. They also bound one another, dragging others into their guilt and doing what they could to ruin not only their own souls but also the souls of those they persuaded.

They showed contempt for God’s providence, too. They promised to do this within so short a time that they would not eat until they had done it, as if nothing could interrupt their plan. Yet when we say, “Tomorrow we will do this or that,” even about lawful things, we must add, “If the Lord wills.” How could they speak of God’s providence at all, when their whole purpose was directly against God’s command?

They also despised their own souls and bodies. They cursed their souls if they failed to carry out the crime, which put them in a dreadful trap. If they went on, God’s curse would meet them. If they stopped, they had already called a curse on themselves. They also harmed their bodies, tying themselves away from food and drink for the sake of a deed they should never do, and perhaps could never even finish. Such is the language of hell, when people wish God would damn them and the devil would take them if they do not do what they want. As people love cursing, so it comes upon them.

Some think the meaning of their curse was that they would either kill Paul, as if he were an accursed thing like Achan, or else they would make themselves accursed before God in his place. In any case, their desire to carry it through was fierce. They were impatient until it was done, like enemies who are mad with hatred, or like hungry men who cannot be satisfied. Persecutors can even be said to eat God’s people as they eat bread, as if harming them were a meal to them (Psalm 14:4).

Finally, we see the method they chose to carry out the plot. They could not get near Paul in the fortress, where he was under government protection. He was imprisoned, not because he had done harm, but so that no harm would be done to him. So they decided that the chief priests and elders should ask the governor to bring Paul down to the council chamber for further questioning. They would say they had more questions for him, or something else to tell him. Then, while he was on the way from the fortress to the council, they would kill him and end all debate about Paul.

Having spent the whole day binding one another to this wickedness, they went in the evening to the leading members of the Sanhedrin, the great Jewish council. They might have hidden their shameful purpose and simply worked through some other excuse to have Paul sent for, but they were so sure the leaders would approve that they were not ashamed to tell them plainly. They had sworn by a great curse that they would eat nothing the next day until Paul was dead. They meant to have breakfast the next morning on his blood.

They were confident the chief priests would not only approve the plan, but help them carry it out by being their tools in getting Paul into their hands. They also expected them to lie for them, pretending to the chief captain that they only wanted a fuller hearing about Paul, when in fact they meant something far different.

What a poor opinion they must have had of their own priests, when they could bring them into a crime like this! Yet, as wicked as the plan was, the priests and elders agreed to it at once. They did not hesitate or rebuke the men for their evil plot. Instead, because they hated Paul, they encouraged the conspiracy and made themselves partners in the sin, as guilty as if they had started it themselves.

II. How the plot was uncovered. We are not told that the plotters took an oath of secrecy, only of loyalty, either because they thought each man would keep it to himself, or because they believed they could carry it out even if it became known. But God arranged things so that the plot came to light and was brought to nothing. Notice, first, how Paul learned of it, in Acts 23:16. A young man, Paul’s sister’s son, probably living in Jerusalem with his mother, somehow heard about the ambush. We are not told how he found out. He may have overheard them talking, or he may have received word from someone involved. He went into the fortress, likely as he often did to help his uncle and bring him what he needed, and there he told Paul what he had heard.

This shows that God has many ways to expose hidden evil. Though people dig deep to hide their plans from the Lord, he can use a bird in the air to carry the news (Ecclesiastes 10:20), or even let the conspirators’ own words expose them.

Second, see how the matter was reported to the chief captain by the young man who spoke first to Paul. The story is told in great detail, perhaps because the writer saw this careful and successful handling himself and remembered it with pleasure. Paul had gained a good place with the officers by his wise and peaceful behavior. He could call one of the centurions to him, though a centurion was an officer with soldiers under him, and the man came at once when Paul asked, as Acts 23:17 says.

Paul asked him to bring the young man to the chief captain, so he could report something that concerned the safety of the government. The centurion did this gladly, Acts 23:18 says. He did not send an ordinary soldier. He went himself, to support the young man, to show respect for Paul, and to give weight to the message: “Paul the prisoner asked me to bring this young man to you. I do not know what he has to say, but he has something to tell you.” It is true kindness to help poor prisoners by using our influence for them, not only by giving money. “I was sick and in prison, and you helped me” will count just as much as visiting them or sending them a gift. People who have connections and influence should be ready to use them for those in trouble.

The centurion helped save Paul’s life with this simple act of courtesy, and that should make us ready to do the same when we have the chance. “Speak up for those who cannot speak for themselves” (Proverbs 31:8). Even if we cannot give good gifts to God’s prisoners, we may still speak a good word for them.

Third, the chief captain received the report with kindness and respect, Acts 23:19 says. He took the young man by the hand like a friend or father, to encourage him and keep him from feeling ashamed. This should encourage people in high positions to make themselves easy to approach, even by the humblest people, when there is a chance to do good. That Roman tribune, or military commander, is honored here for treating Paul’s nephew with such openness. No one should think humility or kindness lowers his dignity.

He took the young man aside privately, so no one else would hear, and asked, “What is it you have to tell me? Tell me how I can help Paul.” It is likely that he was also trying to make up for the wrong he had done when he bound Paul before, even though Paul had Roman citizenship.

Fourth, the young man delivered his message clearly and properly, Acts 23:20-21 says. He did not say exactly which Jews were involved, so as not to single out the chief priests and elders in a way that would cause needless offense. His purpose was to save his uncle’s life, not to accuse his enemies. He said they had agreed to ask the captain to bring Paul down to the council tomorrow, pretending it would be for further questioning. They would likely expect him to send Paul without a guard, since the distance was short. But the young man urged him not to agree, because more than forty men were lying in wait. They had sworn not to eat or drink until they had killed Paul, and now they were ready, waiting for the captain’s answer. He had, by God’s mercy, beaten them to it.

Fifth, the captain sent the young man away with a warning to keep the matter secret, Acts 23:22 says. The favors of important people are not always meant to be advertised, and sometimes they should not be used in public business. If the plotters learned that the chief captain had been warned, they might try some other way to kill Paul. So he told him to say nothing about it.

III. How the plot was defeated. When the chief captain saw how bitter the Jews were against Paul, how determined they were to harm him, and how close he might be to becoming guilty himself if he left Paul there, he decided to send him away quickly, out of their reach. He received the news with horror and disgust at their cruelty and bloodthirstiness. He seems to have feared that if he kept Paul in the fortress, even with a strong guard, they might still find some way to kill him, perhaps by attacking the guards or setting the fortress on fire. However it turned out, he wanted to protect Paul, because he believed Paul did not deserve such treatment.

What a sad thing it is that the Jewish chief priests, who knew about this murder plot, would support it and help carry it out, while a Roman officer, moved only by ordinary justice and human kindness, worked to stop it and took great care to do so fully!

He orders a fairly large Roman force to prepare at once to go with Paul to Caesarea and bring him to Governor Felix. Paul would likely get a fairer hearing there than before the Jewish council in Jerusalem.

The chief captain could, without betraying his duty, have released Paul and let him take care of his own safety. Paul had not been legally held as a criminal, and the captain later admits that nothing had been charged against him that deserved chains (Acts 23:29). He should have cared for Paul’s freedom as much as for his life, but he likely feared upsetting the Jews even more. Or perhaps, seeing that Paul was such an unusual man, he was proud to have him as his prisoner and under his protection.

Two centurions, or officers over one hundred men, were used in this matter (Acts 23:23-24). They were to get two hundred soldiers, probably from their own commands, to go to Caesarea. Along with them were to go seventy horsemen and two hundred spearmen, though some think these were the chief captain’s guards. It is not certain whether the spearmen were mounted or on foot, though they were probably foot soldiers who protected the horsemen.

See how justly God brought the Jewish nation under Roman rule, when such a force was needed to restrain them from terrible crimes. In truth, Paul did not need all this protection, or any of it, to keep enemies from reaching him. No amount of soldiers could have kept him safe if God had chosen to send an angel, as he had done at times before. Yet God had his own purpose in this.

The chief captain meant to show the Jews as a stubborn and disorderly people, unable to stay within the bounds of decency and justice without strong control. He had also heard how many had joined the plot against Paul, so he thought less protection would not be enough. At the same time, God meant to encourage Paul. Paul was safely kept in friendly hands and out of the hands of his enemies.

Paul did not ask for such a guard, just as Ezra had not asked for one (Ezra 8:22), and for the same reason, because he trusted God’s full power. Even so, this protection came through the governor’s care. It also gave Paul greater public standing. His chains for Christ became known throughout the region (Philippians 1:13). Since prophecy had already shown how much honor would come with his suffering, it was fitting that he should now be escorted with honor too. The believers would be strengthened when they saw him guarded like a loyal citizen, not treated like a danger to the nation, and such a great preacher made into such a prisoner.

When enemies hate him and friends seem to neglect him, a Roman tribune steps in as his patron and provides carefully for him. First, he provides for Paul’s comfort. “Let them provide animals,” he says, “so that Paul may be mounted.” If Paul’s Jewish persecutors had arranged his transfer under legal process, they would have likely forced him to walk, or dragged him on a cart or sled. They might even have put him behind one of the soldiers on horseback. Instead, the chief captain treats him like a gentleman, even though he is a prisoner, and orders a proper mount for him, showing no fear that Paul would escape.

The order says they should provide not one animal, but animals, to set Paul on. This may mean that Paul was allowed more than one horse, or perhaps a led horse and another in case one was not suitable. Some interpreters think the animals were for Paul’s friends and companions, so they could travel with him, help him on the road, and keep him company.

Second, the captain provides for Paul’s safety. He gives strict orders that Paul be brought safely to Governor Felix, to whom the matter is now handed over. Felix was the highest civil authority over the Jews, just as the chief captain was highest in military affairs. Roman writers speak of Felix as a man of low birth who rose by clever schemes to be governor of Judea. Tacitus says that he used royal power with a slave’s mind, carrying out cruelty and lust in many forms. Poor Paul is handed over to such a man, yet that is still better than being in the hands of Ananias the high priest. A prisoner delivered through the legal process should be protected as carefully as a prince.

For greater safety, the chief captain also orders that Paul be taken away at the third hour of the night. Some understand this as three hours after sunset, which would suit the summer season after Pentecost, when the night would be cooler for travel. Others think it means three hours after midnight, in the third watch, around three in the morning, so they could set out before Paul’s enemies were awake. That would also help avoid a public disturbance and leave his enemies raging in vain, like a lion that has missed its prey.

He also writes a letter to Governor Felix, placing the whole matter in Felix’s hands and freeing himself from further responsibility. Luke includes the letter here word for word, and it is likely that he had a copy of it, since he was with Paul during this move. In the letter, the captain begins with the usual respectful greeting to Felix, calling him “the most excellent governor,” a title given as a matter of course. He sends good wishes for health and prosperity.

Then he gives a fair account of Paul’s case. He says that the Jews had a strong grudge against Paul, had seized him, and would have killed him. Felix likely knew the Jews well enough not to think badly of Paul simply because the Jews hated him. The captain also says that he had protected Paul because he was a Roman citizen. When the Jews were about to kill him, he came with an armed force and rescued him. That would reflect well on him before the Roman governor. He also says that he could not understand the real issue in the case, or why the Jews hated Paul so deeply.

He chose the right way to get the facts: he brought Paul before the council (Acts 23:28) to question him there. He hoped that, from the charges or from Paul’s own answer, he would learn what had caused all this uproar. Instead, he found that Paul was accused over questions of their law (Acts 23:29), especially the hope of the resurrection of the dead (Acts 23:6).

This chief captain was sensible, honorable, and had some real sense of justice and kindness. Still, notice how lightly he speaks about the life to come and the great matters of that world. He treats it as if it were only a disputed point, when it is really certain and is agreed on by all except the Sadducees. And he treats it as if it were only a question of their law, when it matters to all people. Or he may be speaking more about their rituals than their beliefs. If so, the quarrel seemed to be about Paul lowering the value and claim of their ceremonial law, that is, the laws about outward worship. The Romans allowed conquered nations to keep their own religion, and they did not force their own on others. Yet, as protectors of public order, they would not let people use religion as a cover for harming their neighbors.

So far, the captain understood that nothing had been charged against Paul that deserved death or even chains, much less anything that had been proved. The Jews had made themselves hated by their own wickedness. They had damaged their own honor, brought shame on their crown, and disgraced their church, their law, and their holy place. Then they complained that Paul had lessened their reputation. Was that really a crime worthy of death or imprisonment?

He then sent Paul’s case to Felix (Acts 23:30): “When I was told that the Jews were lying in wait to kill the man, without any legal trial, I sent him at once to you, the proper person to hear the case and decide it. Let his accusers follow and state their charges before you. I am a soldier by training, not a judge, so I leave it there.”

Paul was then safely taken to Caesarea by night, and the soldiers left the conspirators to think about their oath. If they would not repent of the wickedness of their vow against Paul, they now had time to repent of its rashness, because it had endangered themselves as well. If any of them starved themselves to death through stubbornness and disappointment, they would die without pity. Paul was brought to Antipatris, about seventeen miles from Jerusalem and roughly halfway to Caesarea (Acts 23:31). There the two hundred foot soldiers and two hundred spearmen went back to Jerusalem and returned to the barracks in the fortress. Since Paul was now out of danger, such a large guard was no longer needed. The horsemen could take him on to Caesarea more quickly, and doing so also saved their own labor and their commander’s expense. This gives servants a good example, to obey their masters’ orders and also to act wisely for their masters’ good.

Paul was handed over to Felix as a prisoner (Acts 23:33). The officers gave the letter and Paul together into Felix’s hands, and their duty was done. Paul had never sought out friendships with powerful people, but with the disciples wherever he went. Yet God used his suffering to give him a chance to testify about Christ before important men. This matched what Christ had foretold, that his disciples would be brought before rulers and kings for his sake, as a witness to them (Mark 13:9).

The governor asked what province of the empire Paul came from, and was told that he was from Cilicia. Felix then promised him a quick hearing (Acts 23:35): “I will hear your case when your accusers arrive, and I will listen fairly to both sides, as a judge should.” He also ordered that Paul be kept under guard in Herod’s judgment hall, a room in the palace named after Herod the Great, who built it. There Paul had the chance to meet the great men who came to the governor’s court, and he no doubt used those contacts well for good purposes.