1 And Paul, looking upon the council, said: Men, brethren, I have conversed with all good conscience before God until this present day.
John Chrysostom · AD 407 "And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day." It shows his boldness, and how it awed them. What he means is this: I am not conscious to myself of having wronged you at all, or of having done anything worthy of these bonds.
Cassiodorus · AD 585 "And Paul looking upon the council, said," etc. When Paul had said right in front of the council: "Men, brethren, I have conversed with all good conscience before God until this present day," the high priest Ananias commanded the men who stood by him to strike Paul's mouth, on the grounds that it had been blaspheming.
Theophylact of Ohrid · AD 1107 Paul speaks now not to the people and not to the crowd, "looking intently at the Sanhedrin," that "he had lived with a perfectly good conscience," that is, he is not conscious of being guilty before them in any of his actions, nor deserving of these chains.
2 And the high priest, Ananias, commanded them that stood by him to strike him on the mouth.
Tertullian · AD 220 "Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated!
Origen of Alexandria · AD 253 We read in the Acts of the Apostles that someone, ordered by Ananias the high priest, struck Paul because he said, "God will strike you, oh whitewashed wall." And even to this day, the Ebionites, under orders from their illegitimate high priest, strike the apostle of Jesus Christ with their calumnies, and Paul says to such a high priest of the Word, "God will strike you," and s…
John Chrysostom · AD 407 They are the words of boldness, rather than of anger; he did not choose to appear in a contemptible light to the tribune. For suppose the tribune himself had spared to scourge him, only as he was about to be delivered up to the Jews, his being beaten by their servants would have more emboldened him: this is why Paul does not attack the servant, but the person who gave the order…
3 Then Paul said to him: God shall strike thee, thou whited wall. For, sittest thou to judge me according to the law and, contrary to the law, commandest me to be struck?
Augustine of Hippo · AD 430 Of course, those who do not understand him think that [Paul] uttered a reproach when he had been slapped by order of the high priest, for, with seeming insolence, he then said, "God will strike you, you whitewashed wall." But those who understand him take this as a prophecy.
Bede · AD 735 God will strike you, whitewashed wall. He did not say this disturbed in mind, but indeed he spoke prophetically, because that figurative priesthood, which was composed in the likeness of a whitewashed wall, was to be struck and destroyed when the true priesthood of Christ had come, with the apostles preaching the Gospel. And that is why he said: God will strike you.
Theophylact of Ohrid · AD 1107 "You sit to judge according to the law, and, contrary to the law, you order me to be struck." That is, transgressing the law, becoming guilty of lawlessness; as if to say: "Being worthy of very many punishments." "You whitewashed wall!" He calls him this because although Ananias assumed the bright appearance of a man who supposedly defends the law and judges according to the la…
4 And they that stood by said: Dost thou revile the high priest of God?
Cyprian · AD 258 But with respect to what you have said, that priests should be lowly, because both the Lord and His apostles were lowly; both all the brethren and Gentiles also well know and love my humility; and you also knew and loved it while you were still in the Church, and were in communion with me.
John Chrysostom · AD 407 "And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." Because "I knew not that he was high priest." Some say, Why then does he defend himself as if it was matter of accusation, and adds, "Thou shalt not speak evil of the ruler of…
Augustine of Hippo · AD 430 But when [Paul] was asked, "Do you revile the high priest?" then he marvelously complied with the requirements of humility, for he replied, "Brothers, I did not know that he was the high priest; for it is written, 'You shall not speak evil of a ruler of your people.' " The mildness of this prompt reply shows how calmly he had spoken what he seemed to have uttered in anger, for…
5 And Paul said: I knew not, brethren, that he is the high priest. For it is written: Thou shalt not speak evil of the prince of thy people.
Cyprian · AD 258 For since it is written, "Neither shall revilers inherit the kingdom of God," and again the Lord says in His Gospel, "Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire," how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to…
Bede · AD 735 I did not know, brothers, that he was the high priest. For although he truly knew that this was not the high priest in the new testament, nonetheless teaching others, and thus urging those who are in power to behave more modestly, he also wanted to temper himself here.
Theophylact of Ohrid · AD 1107 "You revile the high priest of God? Paul said: I did not know, brothers, that he was the high priest." How then did he say: "You sit to judge according to the law?" Yes, Paul pretends not to know, but this was not harmful but beneficial for the listeners.
6 And Paul, knowing that the one part were Sadducees and the other Pharisees, cried out in the council: Men, brethren, I am a Pharisee, the son of Pharisees: concerning the hope and resurrection of the dead I am called in question.
Tertullian · AD 220 You find Paul confessing his faith before the chief priests, under the shelter of the chief captain, among the Sadducees and the Pharisees: "Men and brethren," he says, "I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead I am now called in question by you," -referring, of course, to the nation's hope; in order to avoid, in his present condition, as…
Oecumenius · AD 550 Again he speaks in a human manner, and does not everywhere enjoy the benefit of grace. And at this time and after these things he wished to divide the multitude which was of one mind against him. And in this place he does not lie: since by his ancestors he was a Pharisee. [CHRYSOSTOM]
Theophylact of Ohrid · AD 1107 Again he speaks in a human manner: "I am a Pharisee," but everywhere he is rich in grace. He does not deceive here either, because by his ancestors he is "a son of a Pharisee." And since the Jews did not want to say what they were accusing him of, he considers himself compelled to state it himself: "for the hope of the resurrection of the dead I am being judged," and he justifi…
7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees. And the multitude was divided.
8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
Tertullian · AD 220 Of the Sadducees I am silent, who, springing from the root of this error, had the hardihood to adjoin to this heresy the denial likewise of the resurrection of the flesh.
Oecumenius · AD 550 The Sadducees, being arrogant, perhaps do not even know God. Therefore, they do not wish to believe in a resurrection. But the Pharisees confess both. And indeed there are three. How then does he say, "both"? Either because he calls spirit and angel one, or because the word does not speak only of two, which is what "both" chiefly signifies, but also of three.
Theophylact of Ohrid · AD 1107 The Sadducees, being senseless, perhaps did not even know God, and therefore do not believe that there will be a resurrection. "The Pharisees acknowledge both." However, the Sadducees do not acknowledge three things (the resurrection, the existence of an Angel, and the existence of a Spirit). How then does the writer say "both"?
9 And there arose a great cry. And some of the Pharisees rising up, strove, saying: We find no evil in this man. What if a spirit hath spoken to him, or an angel?
Ammonius of Alexandria · AD 300 "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!
Oecumenius · AD 550 "If a spirit spoke to him." The statement can be understood in two ways. For something is lacking to complete the sense so that it may be read therefore: If a spirit or an angel spoke to him, it is unclear, he says; or as the phrase must be taken from the Pharisees: If a spirit spoke to him or an angel, instead of "Behold, I speak about the resurrection," it is evident that the…
Theophylact of Ohrid · AD 1107 Something is lacking here for the completeness of the thought. The Spirit, it is said, or an Angel suggested to him the content of his speech — it is unknown.
10 And when there arose a great dissension, the tribune, fearing lest Paul should be pulled in pieces by them, commanded the soldiers to go down and to take him by force from among them and to bring him into the castle.
John Chrysostom · AD 407 "And when there arose a great dissension, the tribune, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle." The tribune is afraid of his being pulled in pieces, now that he has said that he is a Roman: and the matter was not without danger.
Cassiodorus · AD 585 "And when there arose a great dissension, the tribune fearing lest Paul should be pulled in pieces. "When a great dissension arose between Pharisees and Sadducees, the tribune, fearing lest Paul should be pulled in pieces by the Sadducees, ordered him to be taken back to the castle.
Theophylact of Ohrid · AD 1107 "The commander, fearing." He was afraid lest they tear Paul apart, since he had said that he was a Roman, and the matter was not far from danger. Finally the soldiers snatch him away, I think, as their own property.
11 And the night following, the Lord standing by him, said: Be constant: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.
Origen of Alexandria · AD 253 Scripture says, "Fear not to go down into Egypt," which means, When you come against "the principalities and powers and rulers of the darkness of this world"10—those figuratively called Egypt—do not fear or recoil.
John Chrysostom · AD 407 Some one might say, How is it, that having been told, "Thou must also bear witness of Me in Rome", he, as if unbelieving, did this? God forbid: nay, he did it, because he so strongly believed.
Theophylact of Ohrid · AD 1107 The Lord appeared to Paul, since He is a comforter in afflictions. But He did not appear to Paul before he had fallen into danger (the Lord strengthens us also through afflictions), and after His appearance He deigns to save his life by human means.
12 And when day was come, some of the Jews gathered together and bound themselves under a curse, saying that they would neither eat nor drink till they killed Paul.
John Chrysostom · AD 407 "And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which had made this conspiracy." "They bound themselves under a curse," it says. See how vehement and revengeful they are in their malice!
Oecumenius · AD 550 "bound themselves," that is, they declared themselves outside of faith in God, unless they did the things they boasted of. If then they lied about the promise, as indeed they lied, they are accursed; or if it even happened that they murdered, again as murderers they would have bound themselves, whether God, although the priests pretended otherwise. [AMMONIUS]
Bede · AD 735 And they bound themselves by an oath, saying that they would neither eat nor drink until they had killed Paul. While the Lord says: Blessed are those who hunger and thirst for righteousness (Matt. 5), these contrariwise hunger for iniquity, and thirst so greatly for blood that they even renounce food for their body until satisfied by his death.
13 And they were more than forty men that had made this conspiracy.
14 Who came to the chief priests and the ancients and said: We have bound ourselves under a great curse that we will eat nothing till we have slain Paul.
John Chrysostom · AD 407 And yet they ought to have come to the tribune, ought to have laid a charge, and assembled a court of justice: for these are not the doings for priests, but for captains of banditti, these are not the doings for rulers, but for ruffians. They endeavor also to corrupt the ruler: but it was providentially ordered, to the intent that he also should learn of their plot.
Theophylact of Ohrid · AD 1107 They say that they "bound themselves with an oath," meaning that they would renounce their faith in God if they did not carry out what they had planned. Thus, if they made a false promise, they were under an oath as deceivers; if they had succeeded in killing Paul, they would again have subjected themselves to a curse as murderers, or God would have anathematized them.
15 Now therefore do you with the council signify to the tribune, that he bring him forth to you, as if you meant to know something more certain touching him. And we, before he come near, are ready to kill him.
16 Which when Paul's sister's son had heard, of their lying in wait, he came and entered into the castle and told Paul.
John Chrysostom · AD 407 "And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul." This was of God's providence, their not perceiving that it would be heard. What then did Paul? he was not alarmed, but perceived that this was God's doing: and casting all upon Him, so he acquits himself from further concern about it.
Theophylact of Ohrid · AD 1107 By God's arrangement, the Jews did not notice how "the son of Paul's sister" could hear them. Again Paul is saved through human foresight, since he leaves everyone, even the centurion, in ignorance, so that the matter would not be discovered.
17 And Paul, calling to him one of the centurions, said: Bring this young man to the tribune: for he hath some thing to tell him.
John Chrysostom · AD 407 "Then Paul called one of the centurions unto him, and said, Bring this young man unto the tribune: For he hath a certain thing to tell him. So he took him, and brought him to the tribune, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee.
18 And he, taking him, brought him to the tribune and said: Paul, the prisoner, desired me to bring this young man unto thee, who hath some thing to say to thee.
19 And the tribune, taking him by the hand, went aside with him privately and asked him: What is it that thou hast to tell me?
20 And he said: The Jews have agreed to desire thee that thou wouldst bring forth Paul to-morrow into the council, as if they meant to inquire some thing more certain touching him.
21 But do not thou give credit to them: for there lie in wait for him more than forty men of them, who have bound themselves by oath neither to eat nor to drink, till they have killed him. And they are now ready, looking for a promise from thee.
22 The tribune therefore dismissed the young man, charging him that he should tell no man that he had made known these things unto him.
John Chrysostom · AD 407 "So the tribune then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me." Moreover he gives his orders to the centurions only, at the time when the thing was to be done: and so Paul is sent into Caesarea, that there too he might discourse in a greater theatre and before a more splendid audience: that so the Jews may not be a…
23 Then having called two centurions, he said to them: Make ready two hundred soldiers to go as far as Caesarea: and seventy horsemen and two hundred spearmen, for the third hour of the night.
John Chrysostom · AD 407 "And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor." See how he becomes a minister to him, insomuch that without risk he is carried off safe with…
Cassiodorus · AD 585 "And on the next day, when Agrippa and Bernice were come with great pomp." On the next day, when Agrippa and Bernice had entered the city's hall of audience together with Festus and a numerous crowd, at Festus' commandment, Paul was brought into the middle, so that Festus might prove by Paul's testimony every detail of what he had told the king in private.
24 And provide beasts, that they may set Paul on and bring him safe to Felix the governor.
25 (For he feared lest perhaps the Jews might take him away by force and kill him: and he should afterwards be slandered, as if he was to take money.) And he wrote a letter after this manner:
John Chrysostom · AD 407 "And he wrote a letter after this manner: Claudius Lysias unto the most excellent governor Felix sendeth greeting. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman.
Theophylact of Ohrid · AD 1107 Here is a letter written in defense of him and in accusation of the Jews. Look: Paul is acknowledged as innocent not by the Jews, but by foreigners, just as Christ was by Pilate.
26 Claudius Lysias to the most excellent governor, Felix, greeting:
27 This man, being taken by the Jews and ready to be killed by them, I rescued, coming in with an army, understanding that he is a Roman.
John Chrysostom · AD 407 "About to have been killed of them:" so set upon his death were they. First, "I came with the army, and rescued him:" then also "I brought him down unto them:" and not even so did they find anything to lay to his charge: and when they ought to have been stricken with fear and shame for the former act, they again attempt to kill him, insomuch that again his cause became all the…
28 And meaning to know the cause which they objected unto him, I brought him forth into their council.
29 Whom I found to be accused concerning questions of their law; but having nothing laid to his charge worthy of death or of bands.
30 And when I was told of ambushes that they had prepared for him, I sent him to thee, signifying also to his accusers to plead before thee. Farewell.
John Chrysostom · AD 407 See how Paul is reckoned innocent through the vote of the foreigners, like Christ with Pilate. See how their evil intentions are defeated: they handed him over, so that he might be killed and condemned, but the opposite happened, and he was saved and found innocent.
31 Then the soldiers, according as it was commanded them, taking Paul, brought him by night to Antipatris.
John Chrysostom · AD 407 Like some king whom his body-guards escort, so did these convey Paul; in such numbers too, and by night, for fear of the wrath of the people. Now then you will say that they have got him out of the city, they desist from their violence? No indeed.
32 And the next day, leaving the horsemen to go with him, they returned to the castle.
33 Who, when they were come to Caesarea and had delivered the letter to the governor, did also present Paul before him.
34 And when he had read it and had asked of what province he was and understood that he was of Cilicia:
John Chrysostom · AD 407 And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear thee, said he, when thine accusers are also come. Already Lysias has spoken for his exculpation; but the Jews seek to gain the hearer beforehand. And he ordered him to be kept in custody in Herod's praetorium: again Paul is put in bonds.
35 I will hear thee, said he, when thy accusers come. And he commanded him to be kept in Herod's judgment hall.
Theophylact of Ohrid · AD 1107 "In Herod's praetorium." It is noteworthy that in Caesarea there was a praetorium of Herod.