Acts 23 · The Lantern

Paul behelde the counsell and sayde: men and brethre I have lived in all good coscience before God vntill this daye.

"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.

"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.

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.

The hye prest Ananias comaunded the that stode by to smyte him on the mouth.

"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!

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…

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…

Then sayde Paul to him: God smyte the thou payntyd wall. Sittest thou and iudgest me after the lawe: and commaundest me to be smytten contrary to the lawe?

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.

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.

"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…

And they that stode by sayde: revylest thou Goddes hye preste?

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.

"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…

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…

Then sayd Paul: I wist not brethren that he was the hye preste. For it is writte thou shalt not curse the rular of thy people.

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…

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.

"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.

When Paul perceaved that the one parte were Saduces and the other Pharises: he cryed oute in the counsell. Men and brethren I am a Pharisaye the sonne of a Pharisaye. Of the hope and resurreccion fro deeth I am iudged.

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…

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]

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…

And when he had so sayde ther arose a debate bitwene the Pharisayes and ye Saduces and the multitude was devided.

For ye Saduces saye that ther is no resurreccio nether angell nor sprete. But the Pharisayes graunt bothe.

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.

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.

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"?

And ther arose a great crye and the Scribes which were of the Pharisayes parte arose and strove sayinge: we fynde none evyll in this man. Though a sprete or an angell hath apered to him let vs not stryve agaynst God.

"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!

"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…

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.

And when ther arose greate debate the captayne fearynge lest Paul shuld have bene pluckt asondre of them comaunded the soudiers to goo doune and to take him from amonge them and to bringe him into the castle.

"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.

"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.

"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.

The nyght folowyng God stode by him and sayde: Be of good cheare Paul: for as thou hast testified of me in Ierusalem so must thou beare witnes at Rome.

When daye was come certayne of the Iewes gaddered them selves to geder and made a vowe sayinge that they wolde nether eate nor drinke till they had killed Paul.

"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!

"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]

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.

They were aboute.xl. which had made this conspiracio.

And they cam to ye chefe prestes and elders and sayde: we have boude oure selves with a vowe that we will eate nothinge vntill we have slayne Paul.

Now therfore geve ye knowlege to the vpper captayne and to the counsell that he bringe him forth vnto vs to morow as though we wolde knowe some thinge more perfectly of him. But we (or ever he come neare) are redy in ye meane season to kill him.

When Pauls sisters sonne hearde of their layinge awayte he wet and entred into the castle and tolde Paul.

And Paul called one of ye vnder captaynes vnto him and sayde: bringe this younge man vnto ye hye captayne: for he hath a certayne thinge to shewe him.

And he toke him and sayd: Paul ye presoner called me vnto him and prayed me to brige this youge ma vnto ye which hath a certayne matter to shewe ye.

The hye captayne toke him by the hond and wet a parte with him out of the waye: and axed him: what hast thou to saye vnto me?

And he sayd: the Iewes are determined to desyre the yt thou woldest brynge forth Paul to morowe into the counsell as though they wolde enquyre somwhat of him more parfectly.

But folowe not their mindes: for ther lyein wayte for him of the moo then.xl. men which have boude the selves wt a vowe that they will nether eate ner drinke till they have killed him. And now are they redy and loke for thy promes.

The vpper captayne let ye yoge man departe and charged: se thou tell it out to no man that thou hast shewed these thinges to me.

And he called vnto him two vnder captaynes sayinge: make redy two hondred soudiers to goo to Cesarea and horsmen threscore and ten and speare men two houndred at the thyrde houre of the nyght.

And delyvre them beastes that they maye put Paul on and bringe him safe vnto Felix the hye debite

and wrote a letter in this maner.

Claudius Lisias vnto ye most mighty rular Felix sendeth gretinges.

This man was take of the Iewes and shuld have bene killed of them. Then cam I with soudiers and rescued him and perceaved that he was a Romayne.

And when I wolde have knowen the cause wherfore they accused him I brought him forth into their cousell.

There perceaved I yt he was accused of questios of their lawe: but was not giltye of eny thinge worthy of deeth or of bondes.

Afterwarde when it was shewed me how that ye Iewes layde wayte for ye man I sent him strayght waye to the and gave commaundmet to his accusars yf they had ought agaynst him to tell it vnto ye: fare well.

Then ye soudiers as it was comaunded the toke Paul and brought him by nyght to Antipatras.

On the morowe they lefte horsmen to goo with him and returned vnto the castle.

Which when they cam to Cesarea they delivered the epistle to the debite and presented Paul before him.

When the debite had redde the letter he axed of what countre he was and when he vnderstode that he was of Cicill

I will heare the (sayde he) whe thyne accusars are come also: and commaunded him to be kepte in Herodes pallys.

Acts23