Paul before the Sanhedrin 1 And Paul, having looked intently at the Council, said, “Men, brothers, I myself have lived as a citizen to God in all good conscience unto this 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 Then the high priest Ananias commanded those standing by him to strike his 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 is about to strike you, whitewashed wall! And do you yourself sit judging me according to the law, and, violating the law, you command 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 those standing by said, “Do you insult 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 was saying, “I had not known, brothers, that he is high priest; for it has been written that, ‘You will not speak evil of the ruler of your 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, having known that the one part consists of Sadducees and the other of Pharisees, was crying out in the Council, “Men, brothers, I myself am a Pharisee, the son of Pharisees; concerning the hope and resurrection of the dead I myself am judged.”
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 on his saying this, a dissension arose between the Pharisees and Sadducees, and the crowd was divided.
8 For Sadducees indeed say there is no resurrection, neither angel nor spirit; but Pharisees confess them 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 a great clamour arose; and some of the scribes of the party of the Pharisees, having risen up, were contending, saying, “We find nothing evil in this man. But what if a spirit has 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 great dissension was arising, the commander, having feared lest Paul be torn to pieces by them, commanded the troop, having gone down, to take him by force from the midst of them and to bring him into the barracks.
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 But on the following night the Lord, having stood by him, said, “Take courage; for as you have fully testified the things about Me at Jerusalem, thus it behooves you to testify in Rome also.”
Origen of Alexandria · AD 253 For he says: "do not fear to go down into Egypt," that is to say: as you are about to engage "against principalities and powers and against the rulers of the darkness of this world" — which is figuratively called Egypt — do not fear, do not tremble.
John Chrysostom · AD 407 "And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome." See what strong consolation!
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.
The Plot to Kill Paul 12 And when it was becoming day, the Jews, having made a conspiracy, put themselves under an oath, declaring neither to eat nor to drink until they should kill Paul.
John Chrysostom · AD 407 "We have bound ourselves," they say, "under a curse, that we will not eat nor drink." What is all this zeal? "Bound themselves by a curse:" it was a kind of necessity that those men fastened on themselves by the curse. "That they would neither eat nor drink." Behold fasting the mother of murder! Just as Herod imposed on himself that necessity by his oath, so also do these.
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 vowed themselves saying they would neither eat nor drink until they had killed Paul. Vowed signifies cursed. Indeed for this word in Greek it is written ἀνεθεμάτισαν: but in the following, where they said: We have vowed with a vow that we will taste nothing, in Greek it is written, ἀναθέματι ἁνεθεματίσαμεν.
13 And there were more than forty who had made this plot;
14 who, having come to the chief priests and to the elders, said, “With an oath we have bound ourselves to eat nothing until we may kill Paul.
John Chrysostom · AD 407 "We have bound ourselves," they say, "under a curse, that we will not eat nor drink." What is all this zeal? "That he may bring him down," it says, "unto you, as though ye would enquire into his case more perfectly." Has he not twice made a speech unto you? has he not said that he is a Pharisee? What would ye have over and above this?
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 you yourselves, along with the Council, make a report to the commander, so that he may bring him down to you, as being about to examine more earnestly the things about him; and we ourselves, before his drawing near, are ready to execute him.”
16 But the son of Paul’s sister, having heard of the ambush, having come near and having entered into the barracks, reported it to 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, having called to him one of the centurions, was saying, “Take this young man to the commander, for he has something to report to 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 He therefore, having taken him, brought him to the commander and says, “The prisoner Paul, having called me to him, asked me to lead this young man to you, having something to say to you.”
19 And the commander, having taken hold of his hand and having withdrawn in private, was inquiring, “What is it that you have to report to me?”
20 And he said that, “The Jews have agreed to ask you that tomorrow you may bring Paul down into the Council, as it being about to inquire something more earnestly about him.
21 You yourself therefore, do not be persuaded by them; for more than forty men of them lie in wait for him, who put themselves under an oath neither to eat nor to drink until they may execute him; and now they are ready, awaiting the promise from you.”
22 The commander therefore dismissed the young man, having instructed him, “Tell no one that you reported these things to me.”
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…
Paul Sent to Felix 23 And having called to him two certain of the centurions, he said, “Prepare two hundred soldiers, so that they may 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 providing mounts also, so that having set Paul upon them they may bring him safely to Felix the governor,”
25 having written a letter having this form:
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, having been seized by the Jews and being about to be executed by them, having come up with the troop, I rescued, having learned 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 resolving to know the charge on account of which they were accusing him, I brought him down to their council;
29 whom I found being accused concerning questions of their law, but having no accusation worthy of death or of chains.
30 And when a plot against the man was disclosed to me as going to happen, I sent him at once to you, having instructed the accusers also to speak the things against him before you.”
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 The soldiers therefore, according to what was ordered them, having taken Paul, brought him through the 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 on the next day, having allowed the horsemen to go with him, they returned to the barracks;
33 who, having entered into Caesarea and having delivered the letter to the governor, presented Paul also to him.
34 And having read it, and having asked from what province he is, and having learned that he is from 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 you fully,” he was saying, “when your accusers also may have arrived” — having commanded him to be guarded in the Praetorium of Herod.
Theophylact of Ohrid · AD 1107 "In Herod's praetorium." It is noteworthy that in Caesarea there was a praetorium of Herod.