1 Paul fixed his eyes on the Council, and began: “Brothers, for my part, I have always ordered my life before God, with a clear conscience, up to this very 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 At this, the high priest Ananias ordered the men standing near 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 Paul turned to him and said: “God will strike you, you whitewashed wall! Are you sitting there to try me in accordance with law, and yet, in defiance of law, order 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 The people standing near said to Paul: “Do you know that you are insulting God’s high priest?”
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 “I did not know, brothers, that it was the high priest,” said Paul, “for scripture says — ‘Of the Ruler of your people you should speak no ill’.”
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 Noticing that some of those present were Sadducees and others Pharisees, Paul called out in the Council: “Brothers, I am a Pharisee and a son of Pharisees. It is on the question of hope for the dead and of their resurrection that I am on my trial.”
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 As soon as he said this, a dispute arose between the Pharisees and the Sadducees; and there was a sharp division of opinion among those present.
8 (For Sadducees say there is no such thing as a resurrection, and that there is neither angel nor spirit, while Pharisees believe in 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 So a great uproar ensued, and some of the Teaches of the law belonging to the Pharisees’ party stood up and hotly protested: “We find nothing whatever wrong in this man. Suppose a spirit did speak 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 The dispute was becoming so violent, that the commanding officer, fearing that Paul would be torn in pieces between them, ordered the Guard to go down and rescue him from them, and take him into the Fort.
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 That night the Lord came and stood by Paul, and said: “Courage! You have borne witness for me in Jerusalem and you must bear witness in Rome also.”
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 In the morning some Jewish men combined together, and took an oath that they would not eat or drink until they had 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 There were more than forty in the plot;
14 and they went to the chief priests and the councillors, and said: “We have taken a solemn oath not to touch food until we have killed 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 So we want you now, with the consent of the Council, to suggest to the commanding officer that he should bring Paul down before you, as though you intended to go more fully into his case; but, before he comes here, we will be ready to make away with him.”
16 However, the son of Paul’s sister, hearing of the plot, went to the Fort, and on being admitted, told Paul about it.
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 Paul called one of the Captains of the garrison and asked him to take the lad to the commanding officer, as he had something 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 The captain went with the lad to the commanding officer, and said: “The prisoner Paul called me and asked me to bring this lad to you, as he has something to tell you.”
19 The commanding officer took the lad by the hand, and, stepping aside, asked what it was he had to tell him.
20 “Some men have agreed,” answered the lad, “to ask you to bring Paul down before the Council tomorrow, on the plea of your making further inquiry into his case.
21 But do not let them persuade you, for more than forty of them are lying in wait for him, who have taken an oath that they will not eat or drink, until they have made away with him; and they are at this very moment in readiness, counting on your promise.”
22 The commanding officer then dismissed the lad, cautioning him not to mention to anybody that he had given him that information.
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 he called two Captains, and ordered them to have two hundred soldiers ready to go to Caesarea, as well as seventy troopers and two hundred lancers, by nine o’clock that 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 to have horses ready for Paul to ride, so that they might take him safely to Felix, the Governor.
25 He also wrote a letter along these lines:
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 sends his compliments to His Excellency Felix the Governor.
27 The man whom I send with this had been seized by some Jews, and was on the point of being killed by them, when I came upon them with the force under my command, and rescued him, as I learned that he was a Roman citizen.
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 Wanting to know exactly the ground of the charges they made against him, I brought him before their Council,
29 when I found that their charges were connected with questions of their own law, and that there was nothing alleged involving either death or imprisonment.
30 Having, however, information of a plot against the man, which was about to be put into execution, I am sending him to you at once, and I have also directed his accusers to prosecute 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, in accordance with their orders, took charge of Paul and conducted 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 on the next day, leaving the troopers to go on with him, they returned to the Fort.
33 On arriving at Caesarea, the troopers delivered the letter to the Governor, and brought Paul before him.
34 As soon as Felix had read the letter, he enquired to what province Paul belonged, and, learning that he came from Cilicia, he said:
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 all you have to say as soon as your accusers have arrived.” And he ordered Paul to be kept under guard in Herod’s Government house.
Theophylact of Ohrid · AD 1107 "In Herod's praetorium." It is noteworthy that in Caesarea there was a praetorium of Herod.