1 Post quinque autem dies descendit princeps sacerdotum Ananias, cum senioribus quibusdam, et Tertullo quodam oratore, qui adierunt præsidem adversus Paulum.
John Chrysostom · AD 407 And after five days came down the high priest Ananias with the elders. See how for all this they do not desist; hindered as they were by obstacles without number, nevertheless they come, only to be put to shame here also. And with an orator, one Tertullus. And what need was there of an orator? Which persons also informed the governor against Paul.
Cassiodorus · AD 585 "And after five days the high priest Ananias came down," etc. After five days, the Jews came to the judge Felix against Paul, with the orator Tertullus […] Then, the parties having been presented, the orator Tertullus, overconfident in human eloquence, began maliciously to attack Paul: the latter, he said, wanted to cause disorder among peaceful Jews around the world with new p…
Theophylact of Ohrid · AD 1107 Again, something is lacking in the words "they complained to the governor about Paul" for the completeness of the thought, which should be as follows: they presented a written accusation against Paul.
2 Et citato Paulo cœpit accusare Tertullus, dicens: Cum in multa pace agamus per te, et multa corrigantur per tuam providentiam,
John Chrysostom · AD 407 See how this man also from the very outset with his praises seeks to gain the judge beforehand. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness.
Theophylact of Ohrid · AD 1107 "To you… we owe much peace." You see how from the very first he predisposes the judge in his favor with praises, and how he tries to portray Paul as an innovator and troublemaker.
3 semper et ubique suscipimus, optime Felix, cum omni gratiarum actione.
John Chrysostom · AD 407 See how [Tertullus] approaches the judge with praises from the start and wants to hand Paul over as a revolutionary and a rebel. Then, notice how he hastens as if he has many things to say.
4 Ne diutius autem te protraham, oro, breviter audias nos pro tua clementia.
John Chrysostom · AD 407 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world. As a revolutionary and seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that have done this.
5 Invenimus hunc hominem pestiferum, et concitantem seditiones omnibus Judæis in universo orbe, et auctorem seditionis sectæ Nazarenorum:
Bede · AD 735 And the author of the sedition of the sect of the Nazarenes. At that time Christians were called Nazarenes as a reproach; later indeed among the Jews a heresy arose called that of the Nazarenes, who believe in Christ, the Son of God, born of the virgin Mary, and say he who suffered under Pontius Pilate and rose again, in whom we also believe.
Theophylact of Ohrid · AD 1107 To be numbered among the Nazarenes was a matter of disgrace; therefore Tertullus was demeaning Paul from this angle as well, since Nazareth was an insignificant city. He calls the Nazarenes heretics, as though such a sect also existed among the Jews. But Tertullus was a Greek, which is precisely why he was the one delivering the oration or accusing Paul.
6 qui etiam templum violare conatus est, quem et apprehensum voluimus secundum legem nostram judicare.
John Chrysostom · AD 407 Who also hath gone about to profane the temple; whom we took, and would have judged according to our law. See how they insult even the Law; it was so like the Law, forsooth, to beat, to kill, to lie in wait! And then the accusation against Lysias: though he had no right, say they, to interfere, in the excess of his confidence he snatched him from us.
Bede · AD 735 Whom we also apprehended. From whom you will be able, by judging all these things, to know. In this place, some of our Codices have several verses which read in Greek as follows: Whom we also apprehended, and according to our law wished to judge.
7 Superveniens autem tribunus Lysias, cum vi magna eripuit eum de manibus nostris,
John Chrysostom · AD 407 Then comes the accusation against Lysias. "It was not right for him," he says, "to drag him away with great violence." … "He tried," he says, "to profane the temple," but [Tertullus] does not say how. He also magnified what concerned Paul, but see how he diminished what concerned him.
8 jubens accusatores ejus ad te venire: a quo poteris ipse judicans, de omnibus istis cognoscere, de quibus nos accusamus eum.
John Chrysostom · AD 407 By examining of whom thyself mayest take knowledge of all these things, where of we accuse him. And the Jews also assented, saying that these things were so. See, as witnesses also of the things spoken, the accusers, the same persons themselves both witnesses and accusers.
9 Adjecerunt autem et Judæi, dicentes hæc ita se habere.
10 Respondit autem Paulus (annuente sibi præside dicere): Ex multis annis te esse judicem genti huic sciens, bono animo pro me satisfaciam.
John Chrysostom · AD 407 Then Paul; after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a just judge unto this nation, I do the more cheerfully answer for myself. This is not the language of flattery, his testifying to the judge's justice: no, the adulation was rather in that speech of the orator, By thee we enjoy great quietness.
Cassiodorus · AD 585 "Then Paul answered (the governor making a sign to him), saying." When the orator Tertullus had made the claims he wanted, Paul, after first saying things that might win him the goodwill of the judge, responded thus: when he had come to Jerusalem following the custom of his nation to adore the Lord and bring alms to his nation, he had neither gathered a multitude nor caused any…
11 Potes enim cognoscere quia non plus sunt mihi dies quam duodecim, ex quo ascendi adorare in Jerusalem:
John Chrysostom · AD 407 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And what is this? It means, that I could not immediately have raised a commotion. Because the accuser had nothing to show as done in Jerusalem, observe what he said: among all the Jews throughout the world.
Theophylact of Ohrid · AD 1107 So far, says Paul, am I from stirring up disturbances, that I came to Jerusalem to worship. He dwells on this point because it presented a strong proof of his innocence.
12 et neque in templo invenerunt me cum aliquo disputantem, aut concursum facientem turbæ, neque in synagogis, neque in civitate:
John Chrysostom · AD 407 And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city; which in fact was the truth. And the accusers indeed use the term ringleader, as if it were a case of fighting and insurrection; but see how mildly Paul here answers.
13 neque probare possunt tibi de quibus nunc me accusant.
14 Confiteor autem hoc tibi, quod secundum sectam quam dicunt hæresim, sic deservio Patri et Deo meo, credens omnibus quæ in lege et prophetis scripta sunt:
John Chrysostom · AD 407 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
Bede · AD 735 But I confess this to you, that according to the sect which they call a heresy, so I serve my Father God. It is better read in Greek: That according to the way which they call a heresy, so I serve the Father God. For what consistency is there for him who spoke Greek, to say: According to the sect which they call a heresy, since the same in Latin, sect, means heresy in Greek?
Theophylact of Ohrid · AD 1107 "I truly serve the God of my fathers, believing." When, after being called to be Christ's apostle, Paul says that he serves the God of his fathers, he shows by this that the God of the Old and New Testaments is One and the Same.
15 spem habens in Deum, quam et hi ipsi exspectant, resurrectionem futuram justorum et iniquorum.
Lucius Caecilius Firmianus Lactantius · AD 325 Not all men, however, shall then be judged by God, but those only who have been exercised in the religion of God. For they who have not known God, since sentence cannot be passed upon them for their acquittal, are already judged and condemned, since the Holy Scriptures testify that the wicked shall not arise to judgment.
16 In hoc et ipse studeo sine offendiculo conscientiam habere ad Deum et ad homines semper.
John Chrysostom · AD 407 And in this, do I exercise myself, to have always a conscience void of offence toward God and toward men. This is the perfection of virtue, when even to men we give no handle against us, and are careful to be void of offence with God. Having, he says, a conscience void of offence both toward God, and toward men.
Theophylact of Ohrid · AD 1107 We show perfect virtue when we both give people no occasion for stumbling and strive to be blameless before God.
17 Post annos autem plures eleemosynas facturus in gentem meam, veni, et oblationes, et vota,
John Chrysostom · AD 407 Now after many years I came to bring alms to my nation, and offerings. In which they found me purified in the temple, not with multitude, neither with tumult. Why then camest thou up? What brought thee hither? To worship, says he; to do alms. This was not the act of a factious person. And for the cause of his going up, I came, he says, to bring alms to my nation and offerings.
Bede · AD 735 However, after many years, I came to my nation to give alms and make offerings and vows. Alms pertain to those things which he had brought for the use of the saints, of which he makes frequent mention in his Epistles; offerings and vows, however, to those things which, at the urging of James and the elders, he offered to God in the temple.
18 in quibus invenerunt me purificatum in templo: non cum turba, neque cum tumultu.
19 Quidam autem ex Asia Judæi, quos oportebat apud te præsto esse, et accusare si quid haberent adversum me:
John Chrysostom · AD 407 Then also he casts out their person: but, says he, they that found me, were certain Jews from Asia, who ought to have been here before thee, and object, if they had ought against me. He also does well to challenge his accusers who were from Asia, Who ought to accuse before thee, etc., but he does well also not to reject this either.
Bede · AD 735 But some Jews from Asia. Join this to the preceding, that is, these are the ones who found me in the temple.
20 aut hi ipsi dicant si quid invenerunt in me iniquitatis cum stem in concilio,
John Chrysostom · AD 407 Or else let these same here say, if they have found any evil doing in me while I stood before the council, except it be for this one voice, that I cried, standing among them, Touching the resurrection of the dead I am called in question by you this day. For this is justification in superabundance, not to flee from his accusers, but to be ready to give account to all.
Theophylact of Ohrid · AD 1107 "Let these same men say what wrong they found in me." They found wrong at the assembly, when an inquiry was made. And that I speak the truth, my very accusers themselves testify to this. Not to avoid one's accusers, but to be ready to give an answer to everyone, is a sign of undoubted righteousness.
21 nisi de una hac solummodo voce qua clamavi inter eos stans: Quoniam de resurrectione mortuorum ego judicor hodie a vobis.
Cassiodorus · AD 585 "And after some days, Drusilla, Felix's wife, who was a Jew." After some days, Felix, at the request of his wife Drusilla, had Paul brought before her.
Theophylact of Ohrid · AD 1107 At first they were even offended that I preached the resurrection, because after this preaching it was easy to add also what pertains to Christ — that He rose from the dead.
22 Distulit autem illos Felix, certissime sciens de via hac, dicens: Cum tribunus Lysias descenderit, audiam vos.
John Chrysostom · AD 407 See how much close investigation is made by the many in a long course of time, that it should not be said that the trial was hurried over. For, as the orator had made mention of Lysias, that he took him away with violence, Felix, he says, deferred them.
Oecumenius · AD 550 "Felix postponed them, knowing more precisely." It should be noted that Felix knew of the faith, having been thoroughly instructed from the Old Testament concerning Christ, and he did not release Paul out of favor for the Jews, or perhaps because of bribery, as the following account showed.
Theophylact of Ohrid · AD 1107 He intentionally postponed the case – not in order to investigate it, but to get rid of the Jews and give relief to Paul, since he did not want to punish him for their sake.
23 Jussitque centurioni custodire eum, et habere requiem, nec quemquam de suis prohibere ministrare ei.
24 Post aliquot autem dies veniens Felix cum Drusilla uxore sua, quæ erat Judæa, vocavit Paulum, et audivit ab eo fidem quæ est in Christum Jesum.
John Chrysostom · AD 407 And his wife also hears, together with the governor. This seems to me to show great honor. For he would not have brought his wife to be present with him at the hearing, but that he thought great things of him. It seems to me that she also longed for this.
Theophylact of Ohrid · AD 1107 Being a Jewess, Drusilla, contrary to the law, married a Greek; or, perhaps, although she was a Jewess, upon marrying she became a Greek. Therefore, wishing to convert her husband, she communicated her faith to him.
25 Disputante autem illo de justitia, et castitate, et de judicio futuro, tremefactus Felix, respondit: Quod nunc attinet, vade: tempore autem opportuno accersam te:
John Chrysostom · AD 407 And observe Paul, how, though reasoning with a ruler, he says nothing of the sort that was likely to amuse and entertain, but ("he reasoned," it says,) "of righteousness, and of the coming judgment," and of the resurrection. And such was the force of his words, that they even terrified the governor.
Theophylact of Ohrid · AD 1107 "Felix became afraid." Such was the power contained in Paul's words that even the governor was frightened.
26 simul et sperans quod pecunia ei daretur a Paulo, propter quod et frequenter accersens eum, loquebatur cum eo.
Tertullian · AD 220 When did Onesimus, or Aquila, or Stephen, give them aid of this kind when they were persecuted? Paul indeed, when Felix the governor hoped that he should receive money for him from the disciples, about which matter he also dealt with the apostle in private, certainly neither paid it himself, nor did the disciples for him.
John Chrysostom · AD 407 "Go thy way," he says, "for this time: when I have a convenient season, I will call for thee." Observe his hardness of heart: hearing such things, "he hoped that he should receive money from him!" And not only so, but even after conversing with him - for it was towards the end of his government - he left him bound, "willing to show the Jews a pleasure": so that he not only cove…
Theophylact of Ohrid · AD 1107 "Therefore he sent for him often and conversed with him." Do you see what truthfulness breathes in what is written? He sent for Paul often not because he admired him or because he approved of his words, and not because he wished to believe, but because he hoped that he would be given money.
27 Biennio autem expleto, accepit successorem Felix Portium Festum. Volens autem gratiam præstare Judæis Felix, reliquit Paulum vinctum.
Bede · AD 735 After two years were completed, Felix receives his successor Porcius Festus. He refers to the two years of Paul's stay in Caesarea, not Felix's procuratorship. For it is said above that he was a judge for that nation for many years.