1 Five days later the high priest Ananias came down with the elders and a lawyer named Tertullus, who presented to the governor their case against Paul.
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 When Paul had been called in, Tertullus opened the prosecution: “Because of you, we have enjoyed a lasting peace, and your foresight has brought worthy reforms to this nation.
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 In every way and everywhere, most excellent Felix, we acknowledge this with all gratitude.
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 But in order not to delay you any further, I beg your indulgence to hear us briefly.
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 We have found this man to be a pestilence, stirring up dissension among the Jews all over the world. He is a ringleader of the sect of the Nazarenes,
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 and he even tried to desecrate the temple; so we seized him.
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.
8 By examining him yourself, you will be able to learn the truth about all our charges against him.”
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 The Jews concurred, asserting that these charges were true.
10 When the governor motioned for Paul to speak, he began his response: “Knowing that you have been a judge over this nation for many years, I gladly make my defense.
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 You can verify for yourself that no more than twelve days ago I went up to worship 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 Yet my accusers did not find me debating with anyone in the temple or riling up a crowd in the synagogues or in the city.
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 Nor can they prove any of their charges against me.
14 I do confess to you, however, that I worship the God of our fathers according to the Way, which they call a sect. I believe everything that is written throughout the Law and the Prophets,
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 and I have the same hope in God that they themselves cherish, that there will be a resurrection of the dead—of both the righteous and the wicked.
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 this hope, I strive always to maintain a clear conscience before God and man.
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 After several years, then, I returned to Jerusalem to bring alms to my people and to present offerings.
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 At the time they found me in the temple, I was ceremonially clean and was not inciting a crowd or an uproar. But there are some Jews from the province of Asia
19 who ought to appear before you and bring charges, if they have anything against 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 Otherwise, let these men state for themselves any crime they found in me when I stood before the Sanhedrin,
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 unless it was this one thing I called out as I stood in their presence: ‘It is concerning the resurrection of the dead that I am being tried by you today.’”
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 On hearing these things Felix, who was well informed about the Way, adjourned the hearing and said, “When Lysias the commander comes, I will decide your case.”
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 He ordered the centurion to keep Paul under guard, but to allow him some freedom and permit his friends to come and minister to his needs.
24 After several days, Felix returned with his wife Drusilla, who was a Jewess. He sent for Paul and listened to him speak about faith in Christ.
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 As Paul expounded on righteousness, self-control, and the coming judgment, Felix became frightened and said, “You may go for now. When I find the time, I will call for you.”
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 At the same time, he was hoping that Paul would offer him a bribe to release him. So he sent for Paul frequently and talked with him.
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 After two years had passed, Felix was succeeded by Porcius Festus. And wishing to do the Jews a favor, Felix left Paul in prison.
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.