Acts 23
Commentary from 10 fathers
And the high priest Ananias commanded them that stood by him to smite him on the mouth.
ὁ δὲ ἀρχιερεὺς Ἀνανίας ἐπέταξε τοῖς παρεστῶσιν αὐτῷ τύπτειν αὐτοῦ τὸ στόμα.
А҆рхїере́й же а҆на́нїа повелѣ̀ предстоѧ́щымъ є҆мꙋ̀ би́ти є҆гѡ̀ ᲂу҆ста̀.
"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! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.
On Modesty
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 such a high priest is beautiful from without and a whitewashed wall but “within full of dead bones and every filth.” But why do I speak about Paul …? It is my Lord, Jesus Christ, himself who speaks: “I have given my back to scourgings, and my cheeks to slaps, and my face I did not turn from the shame of being spit upon.” The simple know of these things as happening at one particular time, when Pilate scourged him, when the Jews plotted against him. I, however, see Jesus daily giving his back to scourgings: go into synagogues of the Jews, and see Jesus scourged by their blasphemous speech. See those gathered from among the nations plotting against the Christians, how they seize Christ, and he gives his back to scourgings. Consider the Word of God insulted, reviled, hated by unbelievers. See that he gave his cheeks to be slapped, and after he taught “Should someone slap you on one cheek, offer him the other,” that he himself did the same.
Homilies on Jeremiah 19.12
2–3"And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?"
What hardihood, what shamelessness! Therefore Paul set him down with a rebuke "God shall smite thee thou whited wall." Accordingly Ananias himself is put to a stand, and dares not say a word: only those about him could not bear Paul's boldness. They saw a man ready to die. For the wrong was not to be put up with, for to hold his peace under such treatment would have been to embolden the tribune to sacrifice him to his enemies, as a person who might be insulted with impunity. He both shows that he suffers willingly what he suffers, and thus excuses himself before them, not that he wished to excuse himself to them-since as for those, he even strongly condemns them-but for the sake of the people.
"Violating the law, commandest thou me to be beaten?" Well may he say so: for to kill a man who had done them no injury, and that an innocent person, was a violating of the law. For neither was it abuse that was spoken by him, unless one would call Christ's words abusive, when He says, "Woe unto you, Scribes and Pharisees, for ye are like unto whited walls." True, you will say: but if he had said it before he had been beaten, it would have betokened not anger, but boldness.
Homily on Acts 48
2–3They 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. But that saying, "Thou whited wall, and dost thou sit to judge me after the law?" is instead of, Being thyself a culprit: as if he had said, And thyself worthy of stripes without number. See accordingly how greatly they were struck with his boldness; for whereas the point was to have overthrown the whole matter, they rather commend him.
Homily on Acts 48
Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?
τότε ὁ Παῦλος πρὸς αὐτὸν εἶπε· τύπτειν σε μέλλει ὁ Θεός, τοῖχε κεκονιαμένε· καὶ σὺ κάθῃ κρίνων με κατὰ τὸν νόμον, καὶ παρανομῶν κελεύεις με τύπτεσθαι;
Тогда̀ па́ѵелъ речѐ къ немꙋ̀: би́ти тѧ̀ и҆́мать бг҃ъ, стѣно̀ пова́пленаѧ: и҆ ты̀ сѣди́ши сꙋдѧ́ ми по зако́нꙋ, престꙋпа́ѧ же зако́нъ вели́ши, да бїю́тъ мѧ̀.
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. The “whitewashed wall” stands for hypocrisy; it is pretense, veiled beneath the priestly dignity, and under this title—as though beneath a white covering—it conceals, as it were, an inner slimy filthiness.
Sermon on the Mount 1.19.58
"God will strike you, you who have been puffed up." It is worth asking how the same speaker elsewhere says, "When condemned we bless, when persecuted we endure," (1 Cor. 4:12) whereas here, on the contrary, he not only condemns but also curses. And we say that these expressions are more a matter of boldness than of anger. For he did not wish to appear scornful toward the centurion. If he himself refrained from sparing the rod, as though about to be handed over to the Jews to be beaten by their servants, he would have made that man more brazen. But this is not, as some say, addressed to the child, but to the one who gave the command, for whom he immediately pleads. For knowing that one must also restrain righteous anger and hide rightful indignation, he speaks as if repenting: "I did not know that he is the high priest," although he knew.
Commentary on Acts
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. He did not say, may He strike you: indeed indicating this in the indicative mode that it would happen, not cursing in the optative. For that he spoke these things with a calm mind, he shows by the following response, saying:
Commentary on Acts
"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 law, his mind was full of lawlessness. Therefore Paul also exposes in him the hypocritical appearance of outward devotion to the law.
Commentary on Acts
And they that stood by said, Revilest thou God's high priest?
οἱ δὲ παρεστῶτες εἶπον· τὸν ἀρχιερέα τοῦ Θεοῦ λοιδορεῖς;
Предстоѧ́щїи же рѣ́ша: а҆рхїере́ю ли бж҃їю досажда́еши;
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 whom is granted such honour of the condescension of God, that whosoever should not obey his priest, and him that judgeth here for the time, was immediately to be slain? In Deuteronomy the Lord God speaks, saying, "And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly." Moreover, to Samuel when he was despised by the Jews, God says; "They have not despised thee, but they have despised me." And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me." And when he had cleansed the leprous man, he said, "Go, show thyself to the priest." And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, "Answerest thou the high priest so? " the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest's honour; but rather asserting His own innocence, and showing it, He says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, "Revilest thou God's priest? " -although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no longer retained anything of the priestly honour and authority-yet Paul, considering the name itself, however empty, and the shadow, as it were, of the priest, said, "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."
Epistle LIV
Moreover also Solomon, established in the Holy Spirit, testifies and teaches what is the priestly authority and power, saying, "Fear the Lord with all thy soul, and reverence His priests; " and again, "Honour God with all thy soul, and honour His priests." Mindful of which precepts, the blessed Apostle Paul, according to what we read in the Acts of the Apostles, when it was said to him, "Revilest thou thus God's high priest? "answered and said, "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." Moreover, our Lord Jesus Christ Himself, our King, and Judge, and God, even to the very day, of His passion observed the honour to priests and high priests, although they observed neither the fear of God nor the acknowledgment of Christ. For when He had cleansed the leper, He said to him, "Go, show thyself to the priest, and offer the gift." With that humility which taught us also to he humble, He still called him a priest whom He knew to be sacrilegious; also under the very sting of His passion, when He had received a blow, and it was said to Him, "Answerest thou the high priest so? "He said nothing reproachfully against the person of the high priest, but rather maintained His own innocence saying, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " All which things were therefore done by Him humbly and patiently, that we might have an example of humility and patience; for He taught that true priests were lawfully and fully to be honoured, in showing Himself such as He was in respect of false priests.
Epistle LXIV
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. But which of us is far from humility: I, who daily serve the brethren, and kindly receive with good-will and gladness every one that comes to the Church; or you, who appoint yourself bishop of a bishop, and judge of a judge, given for the time by God? Although the Lord God says in Deuteronomy, "And the man that will do presumptuously, and will not hearken unto the priests or unto the judge who shall be in those days, even that man shall die; and all the people, when they hear, shall fear, and do no more presumptuously." And again He speaks to Samuel, and says, "They have not despised thee, but they have despised me." And moreover the Lord, in the Gospel, when it was said to Him, "Answerest thou the high priest so? "guarding the priestly dignity, and teaching that it ought to be maintained, would say nothing against the high priest, but only clearing His own innocence, answered, saying, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " The blessed apostle also, when it was said to him, "Revilest thou God's high priest? "spoke nothing reproachfully against the priest, when he might have lifted up himself boldly against those who had crucified the Lord, and who had already sacrificed God and Christ, and the temple and the priesthood; but even although in false and degraded priests, considering still the mere empty shadow of the priestly name, he said, "I wist not, brethren, that he was the high priest; for it is written, Thou shall not speak evil of the ruler of thy people."
Epistle LXVIII
4–5"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 thy people?" For if he were not the ruler, was it right for no better reason than that to abuse him or any other? He says himself, "Being reviled, we bless; being persecuted, we suffer it"; but here he does the contrary, and not only reviles, but curses.
Homily on Acts 48
4–5"For it is written," etc. He wishes to show that he thus speaks, not from fear, nor because Ananias did not deserve to be called this, but from obedience to the law in this point also. And indeed I am fully persuaded that he did not know that it was the high priest, since he had returned now after a long interval, and was not in the habit of constant intercourse with the Jews; seeing him too in the midst among many others: for the high priest was no longer easy to be seen at a glance, there being many of them and diverse. So, it seems to me, in this also he spoke with a view to his plea against them: by way of showing that he does obey the law; therefore he thus exculpates himself.
Homily on Acts 48
4–5"I wist not," he says, "that he was God's high priest": and, to show that he was not dissembling he adds, "Thou shalt not speak evil of the ruler of thy people." He even confesses him to be still ruler. Let us also learn the gentleness also, that in both the one and the other we may be perfect. For one must look narrowly into them, to learn what the one is and what the other: narrowly, because these virtues have their corresponding vices hard by them: mere forwardness passing itself off for boldness, mere cowardice for gentleness: and need being to scan them, lest any person possessing the vice should seem to have the virtue.
Homily on Acts 48
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 such a reply could not be given by those who are angered or perturbed. And in the reply, “I did not know that he was the high priest,” he spoke the truth to those who understand him. It is as though he were saying, “I have come to know another high priest, for whose name’s sake I am suffering these injuries—a high priest whom it is not lawful to revile but whom you are reviling, because in me you hate nothing else than his name.” Thus, a man ought not to parade those prerogatives under a false pretense, but he should have his heart prepared for everything, so that he will be able to accord with that expression of the prophet, “My heart is ready, O God, my heart is ready.”
Sermon on the Mount 1.19.58
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.
ἔφη τε ὁ Παῦλος· οὐκ ᾔδειν, ἀδελφοί, ὅτι ἐστὶν ἀρχιερεύς· γέγραπται γάρ· ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.
Рече́ же па́ѵелъ: не вѣ́дахъ, бра́тїе, ꙗ҆́кѡ а҆рхїере́й є҆́сть: пи́сано бо є҆́сть: кнѧ́зю люді́й твои́хъ да не рече́ши ѕла̀.
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 whom is granted such honour of the condescension of God, that whosoever should not obey his priest, and him that judgeth here for the time, was immediately to be slain? In Deuteronomy the Lord God speaks, saying, "And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly." Moreover, to Samuel when he was despised by the Jews, God says; "They have not despised thee, but they have despised me." And the Lord also in the Gospel says, "He that heareth you, heareth me, and Him that sent me; and he that rejecteth you, rejecteth me; and he that rejecteth me, rejecteth Him that sent me." And when he had cleansed the leprous man, he said, "Go, show thyself to the priest." And when afterwards, in the time of His passion, He had received a buffet from a servant of the priest, and the servant said to Him, "Answerest thou the high priest so? " the Lord said nothing reproachfully against the high priest, nor detracted anything from the priest's honour; but rather asserting His own innocence, and showing it, He says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? " Also subsequently, in the Acts of the Apostles, the blessed Apostle Paul, when it was said to him, "Revilest thou God's priest? " -although they had begun to be sacrilegious, and impious, and bloody, the Lord having already been crucified, and had no longer retained anything of the priestly honour and authority-yet Paul, considering the name itself, however empty, and the shadow, as it were, of the priest, said, "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."
Epistle LIV
For he said, "And do you sit to judge me according to the law." But he pretends an ignorance that does not harm, but is economical. For there is also a stronger use of frankness by way of handling. For often frankness at an inopportune time harmed the truth, but a timely handling accomplished the matter at hand. [SEVERUS]
Commentary on Acts
"I did not know, brothers," and what follows. Some say that he did not know that he was the high priest, having returned after a long time, not being related to the Jews, and seeing him among many others; for the high priest was no longer obvious, many being present and different. Therefore, as not knowing, he reasonably defends himself as if there were an accusation, and bring forward, "You shall not speak evil of a ruler of your people."
Commentary on Acts
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.
Commentary on Acts
"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. But I (Blessed Theophylact) am very convinced that Paul truly did not know that Ananias was the high priest, since Paul had arrived recently in Jerusalem, had not associated with the Jews, and saw Ananias among many other persons. Indeed, among many and various persons the high priest was also inconspicuous.
Commentary on Acts
But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.
γνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶ Σαδδουκαίων, τὸ δὲ ἕτερον Φαρισαίων, ἔκραξεν ἐν τῷ συνεδρίῳ· ἄνδρες ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίου· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνομαι.
Разꙋмѣ́въ же па́ѵелъ, ꙗ҆́кѡ є҆ди́на ча́сть є҆́сть саддꙋкє́й, дрꙋга́ѧ же фарїсє́й, воззва̀ въ со́нмищи: мꙋ́жїе бра́тїе, а҆́зъ фарїсе́й є҆́смь, сы́нъ фарїсе́овъ: ѡ҆ ᲂу҆пова́нїи и҆ ѡ҆ воскрⷭ҇нїи ме́ртвыхъ а҆́зъ сꙋ́дъ прїе́млю.
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 an apparent transgressor of the law, being thought to approach to the Sadducees in opinion on the most important article of the faith-even the resurrection.
On the Resurrection of the Flesh
Again he discourses simply as man, and he does not on all occasions alike enjoy the benefit of supernatural aid. "I am a Pharisee, the son of a Pharisee:" both in this, and in what comes after it, he wished to divide the multitude, which had an evil unanimity against him. And he does not speak a falsehood here either: for he was a Pharisee by descent from his ancestors. "Of the hope and resurrection of the dead I am called in question." For since they would not say for what reason they arraigned him, he is compelled therefore to declare it himself.
Homily on Acts 49
"I," he says, "am a Pharisee:" then, that he may not seem to pay court, he adds, "Of the hope and resurrection of the dead it is, that I am called in question." From this charge and calumny he commends himself.
Homily on Acts 49
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]
Commentary on Acts
Brothers, I am a Pharisee, etc. Just as the unity of the good is always useful, so the unity of the wicked is always harmful to the good. Therefore, now the Apostle strives to dissociate his persecutors so that they, united, would surround him, but divided, would release him. Thus the Red Sea, which as solid had confined the children of Israel, when divided, freed them from Egypt. But that he attests to being a son of Pharisees, or, according to the Greek, a son of a Pharisee, is what above he glories in, having learned the law and the prophets at the feet of Gamaliel, who is read to be a Pharisee.
Commentary on Acts
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 justifies himself both by their accusation and slander.
Commentary on Acts
And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.
τοῦτο δὲ αὐτοῦ λαλήσαντος ἐγένετο στάσις τῶν Φαρισαίων καὶ τῶν Σαδδουκαίων, καὶ ἐσχίσθη τὸ πλῆθος.
Се́ же є҆мꙋ̀ ре́кшꙋ, бы́сть ра́спрѧ междꙋ̀ саддꙋкє́и и҆ фарїсє́и, и҆ раздѣли́сѧ наро́дъ:
For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
Σαδδουκαῖοι μὲν γὰρ λέγουσι μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσι τὰ ἀμφότερα.
саддꙋке́є бо глаго́лютъ не бы́ти воскрⷭ҇нїѧ, ни а҆́гг҃ла, ни дх҃а: фарїсе́є же и҆сповѣ́дꙋютъ ѻ҆боѧ̀.
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 Pharisees I pretermit, who were "divided" from the Jews by their superimposing of certain additaments to the law, which fact likewise made them worthy of receiving this very name; and, together with them, the Herodians likewise, who said that Herod was Christ.
Pseudo-Tertullian Against All Heresies
"But the Pharisees," it says, "confess both." And yet there are three things: how then does he say both? "Spirit and Angel" is put as one. When he is on their side, then they plead for him.
Homily on Acts 49
"For the Sadducees indeed," etc. The Sadducees have no knowledge of anything incorporeal, perhaps not even God; so gross are they: whence neither do they choose to believe that there is a Resurrection.
Homily on Acts 49
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. Therefore one ought not from the outside to judge the writings of plain and unschooled fishermen with the exacting judgments of a scholar. [CHRYSOSTOM]
Commentary on Acts
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"? But Spirit and Angel are one and the same; moreover, "both" is also said of three things. The writings of unlettered men and fishermen should not be measured by the standard of elegant outward refinement that distinguishes the compositions of professional writers — from this heresies are born.
Commentary on Acts
And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.
ἐγένετο δὲ κραυγὴ μεγάλη, καὶ ἀναστάντες οἱ γραμματεῖς τοῦ μέρους τῶν Φαρισαίων διεμάχοντο λέγοντες· οὐδὲν κακὸν εὑρίσκομεν ἐν τῷ ἀνθρώπῳ τούτῳ· εἰ δὲ πνεῦμα ἐλάλησεν αὐτῷ ἢ ἄγγελος, μὴ θεομαχῶμεν.
Бы́сть же кли́чь вели́къ, и҆ воста́вше кни́жницы ча́сти фарїсе́йскїѧ прѧ́хꙋсѧ междꙋ̀ собо́ю, глаго́люще: ни є҆ди́но ѕло̀ ѡ҆брѣта́емъ въ человѣ́цѣ се́мъ: а҆́ще же дх҃ъ гл҃а є҆мꙋ̀ и҆лѝ а҆́гг҃лъ, не проти́вимсѧ бг҃ꙋ.
“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! He’s clearly talking about the resurrection, since he’s been taught either this teaching on the resurrection by the Holy Spirit or an angel.”
Catena on the Acts of the Apostles 23.9
"And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit has spoken to him, or an angel?" Why did they not plead for him before this? Do you observe, how, when the passions give way, the truth is discovered? Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him.
Homily on Acts 49
"And the scribes," etc. Look; the tribune also hears that the Pharisees have acquitted him of the charges, and have given sentence in his favor, and with greater confidence carries him off by force.
Homily on Acts 49
"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 word about the resurrection was taught either by the Holy Spirit or by an angel. [AMMONIUS]
Commentary on Acts
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. Or this is said from the perspective of the Pharisees, and in that case the words "if a spirit or an Angel spoke to him" should be understood thus: "Behold, he speaks of the resurrection; evidently, either the Spirit or an Angel imparted to him the teaching about the resurrection."
Commentary on Acts
And when there arose a great dissension, the chief captain, 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.
πολλῆς δὲ γενομένης στάσεως εὐλαβηθεὶς ὁ χιλίαρχος μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν, ἐκέλευσε τὸ στράτευμα καταβῆναι καὶ ἁρπάσαι αὐτὸν ἐκ μέσου αὐτῶν ἄγειν τε εἰς τὴν παρεμβολήν.
Мно́зѣ же бы́вшей ра́спри, боѧ́сѧ ты́сѧщникъ, да не растерза́нъ бꙋ́детъ па́ѵелъ ѿ ни́хъ, повелѣ̀ во́инѡмъ сни́ти и҆ восхи́тити є҆го̀ ѿ среды̀ и҆́хъ и҆ вестѝ (є҆го̀) въ по́лкъ.
"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. Do you observe that Paul had a right to profess himself a Roman? Else, neither would the tribune have been afraid now. So it remains that the soldiers must bear him off by force.
Homily on Acts 49
"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. In the night, the Lord said to Paul: "Be constant, Paul; for as thou hast testified of me here, so must thou preach my name also in the city of Rome." On the following day, forty Jews made a conspiracy and resolved to kill Paul. Paul's sister's son heard of it and told Paul in the castle. Paul asked the guards to bring the young man to the tribune. When the young man had told the tribune everything in order, the tribune commanded him to let no one know it had been told to him.
Complexiones on the Acts of the Apostles
"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.
Commentary on Acts
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.
τῇ δὲ ἐπιούσῃ νυκτὶ ἐπιστὰς αὐτῷ ὁ Κύριος εἶπε· θάρσει, Παῦλε· ὡς γὰρ διεμαρτύρω τὰ περὶ ἐμοῦ εἰς Ἱερουσαλήμ, οὕτω σὲ δεῖ καὶ εἰς Ρώμην μαρτυρῆσαι.
Въ наста́вшꙋю же но́щь предста́въ є҆мꙋ̀ гдⷭ҇ь, речѐ: дерза́й, па́ѵле: ꙗ҆́коже бо свидѣ́тельствовалъ є҆сѝ ꙗ҆̀же ѡ҆ мнѣ̀ во і҆ерⷭ҇ли́мѣ, си́це тѝ подоба́етъ и҆ въ ри́мѣ свидѣ́тельствовати.
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. If you wish to know why you should not fear, listen to my promise: “There, I will make of you a great nation, and I shall go down into Egypt with you, and I shall call you back from there in the end.” He is, therefore, not afraid to go down into Egypt. He fears neither the combats of this world nor the trials of demonic adversaries. Hear, then, what the apostle Paul says: “More than those others have I labored, yet not I, but the grace of God with me.” Even in Jerusalem, when a plot had been set in motion against him and he toiled in combat for the word and the preaching of the Lord, beside him the Lord stood and said these same things that are said to Israel: “Fear not, Paul, for just as you have been my witness in Jerusalem, so you must also be my witness in Rome.”
Homilies on Genesis 15.5
"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! First he praises him, "As thou hast testified to My cause in Jerusalem;" then He does not leave him to be afraid for the uncertain issue of his journey to Rome: for thither also, He saith, thou shalt not depart alone, but thou shalt also have all this boldness of speech. Hereby it was made manifest, not only that he should be saved, but that he should be so in order to great crowns in the great city.
Homily on Acts 49
But why did He not appear to him before he fell into the danger? Because it is evermore in the afflictions that God comforts us; for He appears more wished-for, while even in the dangers He exercises and trains us. Besides, he was then at ease, when free from bonds; but now great perils were awaiting him. "And the Lord," it said, "stood by him, and said, Be of good cheer: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome." Yet even after He has appeared to him, He again suffers him to be saved by man's means.
Homily on Acts 49
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. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: "Let us see if God is able even thus to deliver me." But not so does Paul; no, he does his part, all that in him lies, committing the whole to God.
Homily on Acts 51
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.
Commentary on Acts
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.
Γενομένης δὲ ἡμέρας ποιήσαντές τινες τῶν Ἰουδαίων συστροφὴν ἀνεθεμάτισαν ἑαυτούς, λέγοντες μήτε φαγεῖν μήτε πιεῖν ἕως οὗ ἀποκτείνωσι τὸν Παῦλον.
Бы́вшꙋ же дню̀, сотво́рше нѣ́цыи ѿ і҆ꙋдє́й совѣ́тъ {навѣ́тъ}, заклѧ́ша себѐ, глаго́люще не ꙗ҆́сти ни пи́ти, до́ндеже ᲂу҆бїю́тъ па́ѵла:
12–13"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! What means, "bound under a curse?" Why then those men are accused forever, seeing they did not kill Paul. And forty together. For such is the nature of that nation: when there needs concerting together for a good object, not even two concur with each other: but when it is for an evil object, the entire people does it.
Homily on Acts 49
12–13"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. For such are the devil's ways: under the pretext forsooth of piety he sets his traps.
Homily on Acts 49
"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]
Commentary on Acts
The binding is therefore to be understood in a double sense: one, as directed to God alone, in the manner of being unattainable by all or by many; the other, as imposed upon all creation and upon the holy incorporeal powers and alien to God, as assigned to the Devil, because of the alienation of the good in purity; in this way now also they subject themselves to the curse. We therefore think that this is often rightly spoken of as a curse [κατάθεμα]. For in truth such a thing is not appointed to God, but is rather appointed to the Devil, being subjected and condemned together with him.
Commentary on Acts
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. But there is no wisdom nor prudence nor counsel against the Lord. For even though Paul had offered sacrifices above, shaved his head, performed ritual foot washing, made himself a Jew to the Jews, he did not escape the bonds predicted. And here, although they devise plans, bind themselves with vows, set traps, nevertheless the Apostle is preserved, so that he may bear witness to Christ in Rome as it was told him.
Commentary on Acts
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. The severity of this word knows those who are anathematized by the priestly anathema from the society of Christ and the Church.
Retractions on Acts
And they were more than forty which had made this conspiracy.
ἦσαν δὲ πλείους τεσσαράκοντα οἱ ταύτην τὴν συνωμοσίαν πεποιηκότες·
бѧ́хꙋ же мно́жае четы́редесѧтихъ сїю̀ клѧ́твꙋ сотво́ршїи,
And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul.
οἵτινες προσελθόντες τοῖς ἀρχιερεῦσι καὶ τοῖς πρεσβυτέροις εἶπον· ἀναθέματι ἀνεθεματίσαμεν ἑαυτοὺς μηδενὸς γεύσασθαι ἕως οὗ ἀποκτείνωμεν τὸν Παῦλον.
и҆̀же пристꙋ́пльше ко а҆рхїере́ємъ и҆ ста́рцємъ, рѣ́ша: клѧ́твою проклѧ́хомъ себѐ ничто́же вкꙋси́ти, до́ндеже ᲂу҆бїе́мъ па́ѵла:
14–15And they admit the rulers also as accomplices. "And they came to the chief priests and elders, and said, We have bound ourselves under a great curse that we will eat nothing until we have slain Paul. Now therefore ye with the council signify to the tribune that he bring him down unto you to-morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him."
Homily on Acts 49
14–15"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? So reckless were they and afraid of nothing, not tribunals, not laws: such their hardihood which shrunk from nothing. They both declare their purpose, and announce the way of carrying it into effect.
Homily on Acts 49
14–15And 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.
Homily on Acts 49
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.
Commentary on Acts
Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him.
νῦν οὖν ὑμεῖς ἐμφανίσατε τῷ χιλιάρχῳ σὺν τῷ συνεδρίῳ, ὅπως αὔριον αὐτὸν καταγάγῃ πρὸς ὑμᾶς, ὡς μέλλοντας διαγινώσκειν ἀκριβέστερον τὰ περὶ αὐτοῦ· ἡμεῖς δὲ πρὸ τοῦ ἐγγίσαι αὐτὸν ἕτοιμοί ἐσμεν τοῦ ἀνελεῖν αὐτόν.
нн҃ѣ ᲂу҆̀бо вы̀ скажи́те ты́сѧщникꙋ съ собо́ромъ, ꙗ҆́кѡ да ᲂу҆́трѣ сведе́тъ є҆го̀ къ ва́мъ, а҆́ки бы хотѧ́ще разꙋмѣ́ти и҆звѣ́стнѣе ꙗ҆̀же ѡ҆ не́мъ: мы́ же, пре́жде да́же не прибли́житисѧ є҆мꙋ̀, гото́ви є҆смы̀ ᲂу҆би́ти є҆го̀.
And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul.
ἀκούσας δὲ ὁ υἱὸς τῆς ἀδελφῆς Παύλου τὸ ἔνεδρον, παραγενόμενος καὶ εἰσελθὼν εἰς τὴν παρεμβολὴν ἀπήγγειλε τῷ Παύλῳ.
Слы́шавъ же сы́нъ сестры̀ па́ѵловы ко́въ, прише́дъ и҆ вше́дъ въ по́лкъ, сказа̀ па́ѵлꙋ.
Again human forethought is saved. See, Paul allowed nobody to learn of this, not even the centurion, so that the matter might not be divulged. Instead, the centurion took him and brought him to the tribune. The tribune rightly ordered that he be hidden, so that the matter would remain secret. Then he told the centurions what had to be done.
Catena on the Acts of the Apostles 23.17-21
"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.
Homily on Acts 49
"Paul's sister's son heard of it." 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: "having called one of the centurions," etc. He told of the plot, he was believed; he is saved.
Homily on Acts 49
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. One should not condemn Paul for fearing danger — this testifies only to the weakness of his nature (since he was a man) and should serve to the praise of his will, since even while fearing blows and death, he did nothing unworthy of himself because of that fear.
Commentary on Acts
Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατοντάρχων ἔφη· τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον· ἔχει γάρ τι ἀπαγγεῖλαι αὐτῷ.
Призва́въ же па́ѵелъ є҆ди́наго ѿ сѡ́тникъ, речѐ: ю҆́ношꙋ сего̀ ѿведѝ къ ты́сѧщникꙋ: и҆́мать бо нѣ́что сказа́ти є҆мꙋ̀.
17–19"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. Then the tribune took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?" Again he is saved by man's forethought. And observe: Paul lets no man learn this, not even the centurion, that the matter might not become known. And the centurion having come, reported to the tribune. And it is well done of the tribune also, that he bids him keep it secret, that it might not become known.
Homily on Acts 49
So he took him, and brought him to the chief captain, 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.
ὁ μὲν οὖν παραλαβὼν αὐτὸν ἤγαγε πρὸς τὸν χιλίαρχον καί φησιν· ὁ δέσμιος Παῦλος προσκαλεσάμενός με ἠρώτησε τοῦτον τὸν νεανίαν ἀγαγεῖν πρός σε, ἔχοντά τι λαλῆσαί σοι.
Ѻ҆́нъ же ᲂу҆̀бо пои́мъ є҆го̀ приведѐ къ ты́сѧщникꙋ и҆ речѐ: ᲂу҆́зникъ па́ѵелъ призва́въ мѧ̀, ᲂу҆молѝ сего̀ ю҆́ношꙋ привестѝ къ тебѣ̀, и҆мꙋ́ща нѣ́что глаго́лати тебѣ̀.
Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?
ἐπιλαβόμενος δὲ τῆς χειρός αὐτοῦ ὁ χιλίαρχος καὶ ἀναχωρήσας κατ᾿ ἰδίαν ἐπυνθάνετο, τί ἐστιν ὃ ἔχεις ἀπαγγεῖλαί μοι;
Пои́мъ же є҆го̀ за рꙋ́кꙋ ты́сѧщникъ и҆ ѿше́дъ на є҆ди́нѣ, вопроша́ше є҆го̀: что̀ є҆́сть, є҆́же и҆́маши возвѣсти́ти мѝ;
And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly.
εἶπε δὲ ὅτι οἱ Ἰουδαῖοι συνέθεντο τοῦ ἐρωτῆσαί σε ὅπως αὔριον εἰς τὸ συνέδριον καταγάγῃς τὸν Παῦλον, ὡς μελλόντων τι ἀκριβέστερον πυνθάνεσθαι περὶ αὐτοῦ.
Рече́ же, ꙗ҆́кѡ і҆ꙋде́є совѣща́ша ᲂу҆моли́ти тѧ̀, ꙗ҆́кѡ да ᲂу҆́трѣ сведе́ши па́ѵла къ ни̑мъ въ собо́ръ, а҆́ки бы хотѧ́щымъ и҆звѣ́стнѣе и҆стѧза́ти ꙗ҆̀же ѡ҆ не́мъ:
But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee.
σὺ οὖν μὴ πεισθῇς αὐτοῖς· ἐνεδρεύουσι γὰρ αὐτὸν ἐξ αὐτῶν ἄνδρες πλείους τεσσαράκοντα, οἵτινες ἀνεθεμάτισαν ἑαυτοὺς μήτε φαγεῖν μήτε πιεῖν ἕως οὗ ἀνέλωσιν αὐτόν, καὶ νῦν ἕτοιμοί εἰσι προσδεχόμενοι τὴν ἀπὸ σοῦ ἐπαγγελίαν.
ты̀ ᲂу҆̀бо не послꙋ́шай и҆́хъ: ло́вѧтъ бо є҆го̀ ѿ ни́хъ мꙋ́жїе мно́жае четы́редесѧти, и҆̀же заклѧ́ша себѐ ни ꙗ҆́сти ни пи́ти, до́ндеже ᲂу҆бїю́тъ є҆го̀: и҆ нн҃ѣ гото́ви сꙋ́ть, ча́юще ѡ҆бѣща́нїѧ, є҆́же ѿ тебє̀.
So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me.
ὁ μὲν οὖν χιλίαρχος ἀπέλυσε τὸν νεανίαν, παραγγείλας μηδενὶ ἐκλαλῆσαι ὅτι ταῦτα ἐνεφάνισας πρός με.
Ты́сѧщникъ ᲂу҆̀бо ѿпꙋстѝ ю҆́ношꙋ, завѣща́въ ни є҆ди́номꙋ же повѣ́дати, ꙗ҆́кѡ сїѧ̑ ꙗ҆ви́лъ є҆сѝ мнѣ̀.
"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 able to say, "If we had seen Paul, we would have believed-if we had heard him teaching." Therefore this excuse too is cut off from them.
Homily on Acts 49
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;
Καὶ προσκαλεσάμενος δύο τινὰς τῶν ἑκατοντάρχων εἶπεν· ἑτοιμάσατε στρατιώτας διακοσίους ὅπως πορευθῶσιν ἕως Καισαρείας, καὶ ἱππεῖς ἑβδομήκοντα καὶ δεξιολάβους διακοσίους, ἀπὸ τρίτης ὥρας τῆς νυκτός,
И҆ призва́въ два̀ нѣ̑кїѧ ѿ сѡ́тникъ, речѐ: ᲂу҆гото́вита (мѝ) во́инѡвъ воѡрꙋже́нныхъ двѣ́стѣ, ꙗ҆́кѡ да и҆́дꙋтъ до кесарі́и, и҆ кѡ́нникъ се́дмьдесѧтъ, и҆ стрѣлє́цъ двѣ́стѣ, ѿ тре́тїѧгѡ часа̀ но́щи:
23–24"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 so large a force.
Homily on Acts 49
"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. Festus declared that Paul had been brought before Agrippa after his appeal so that the truth of the matter might be known and Paul might be sent to Caesar together with an explanation of the case.
Complexiones on the Acts of the Apostles
And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.
κτήνη τε παραστῆσαι, ἵνα ἐπιβιβάσαντες τὸν Παῦλον διασώσωσι πρὸς Φήλικα τὸν ἡγεμόνα,
и҆ ско́ты привестѝ, да всади́вше па́ѵла прово́дѧтъ до фи́лїѯа и҆ге́мѡна.
And he wrote a letter after this manner:
γράψας ἐπιστολὴν περιέχουσαν τὸν τύπον τοῦτον·
Написа́ же (и҆) посла́нїе и҆мꙋ́щее ѡ҆́бразъ се́й:
25–30"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. And when I would have known the cause wherefore they accused him, I brought him forth into their council: whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Fare ye well." See how the letter speaks for him as a defence-for it says, "I found nothing worthy of death," but as accusation against them rather than against him.
Homily on Acts 49
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.
Commentary on Acts
Claudius Lysias unto the most excellent governor Felix sendeth greeting.
Κλαύδιος Λυσίας τῷ κρατίστῳ ἡγεμόνι Φήλικι χαίρειν.
клаѵді́й лѷсі́а держа́вномꙋ и҆ге́мѡнꙋ фи́лїѯꙋ ра́доватисѧ:
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.
τὸν ἄνδρα τοῦτον συλληφθέντα ὑπὸ τῶν Ἰουδαίων καὶ μέλλοντα ἀναιρεῖσθαι ὑπ᾿ αὐτῶν ἐπιστὰς σὺν τῷ στρατεύματι ἐξειλόμην αὐτόν, μαθὼν ὅτι Ρωμαῖός ἐστι.
мꙋ́жа сего̀ ꙗ҆́та ѿ і҆ꙋдє́й и҆ и҆мꙋ́ща ᲂу҆бїе́на бы́ти ѿ ни́хъ, пристꙋ́пль съ вѡ́ины ѿѧ́хъ є҆го̀, ᲂу҆вѣ́дѣвъ, ꙗ҆́кѡ ри́млѧнинъ є҆́сть:
27–30"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 more clear. "And his accusers," he says, "I have sent unto thee:" that at the tribunal where these things are more strictly examined, he may be proved guiltless.
Homily on Acts 49
And when I would have known the cause wherefore they accused him, I brought him forth into their council:
βουλόμενος δὲ γνῶναι τὴν αἰτίαν δι᾿ ἣν ἐνεκάλουν αὐτῷ, κατήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν·
хотѧ́ же разꙋмѣ́ти винꙋ̀, є҆ѧ́же ра́ди поима́хꙋ на́нь, сведо́хъ є҆го̀ въ со́нмище и҆́хъ:
Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
ὃν εὗρον ἐγκαλούμενον περὶ ζητημάτων τοῦ νόμου αὐτῶν, μηδὲν δὲ ἄξιον θανάτου ἢ δεσμῶν ἔγκλημα ἔχοντα.
є҆го́же ѡ҆брѣто́хъ ѡ҆глаго́лꙋема ѡ҆ взыска́нїи зако́на и҆́хъ, ни є҆ди́но же досто́йно сме́рти и҆лѝ ᲂу҆́замъ согрѣше́нїе и҆мꙋ́ща:
And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell.
μηνυθείσης δέ μοι ἐπιβουλῆς εἰς τὸν ἄνδρα μέλλειν ἔσεσθαι ὑπὸ τῶν Ἰουδαίων, ἐξαυτῆς ἔπεμψα πρός σε, παραγγείλας καὶ τοῖς κατηγόροις λέγειν τὰ πρὸς αὐτὸν ἐπὶ σοῦ. ἔρρωσο.
ска́занꙋ же бы́вшꙋ мѝ ко́вꙋ хотѧ́щꙋ бы́ти ѿ і҆ꙋдє́й на мꙋ́жа сего̀, а҆́бїе посла́хъ (є҆го̀) къ тебѣ̀, завѣща́въ и҆ клеветникѡ́мъ (є҆гѡ̀) глаго́лати пред̾ тобо́ю, ꙗ҆̀же на́нь: здра́въ бꙋ́ди.
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. If things did not go this way, [Paul] would have been torn into pieces, would have perished, would have been condemned.
Catena on the Acts of the Apostles 23.28-30
If he was acquitted of the charge, why did the tribune send the accusers? That the enquiry might be more strict: that the man might be the more entirely cleared.
Homily on Acts 49
Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris.
οἱ μὲν οὖν στρατιῶται κατὰ τὸ διατεταγμένον αὐτοῖς ἀναλαβόντες τὸν Παῦλον ἤγαγον διὰ τῆς νυκτὸς εἰς τὴν Ἀντιπατρίδα,
Во́ини же ᲂу҆̀бо по повелѣ́нномꙋ и҆̀мъ, взе́мше па́ѵла, ведо́ша ѡ҆б̾ но́щь во а҆нтїпатрі́дꙋ:
31–33Like 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. But the tribune would not have sent him off with such care for his safety, but that while he himself had found nothing amiss in him, he knew the murderous disposition of his adversaries.
Homily on Acts 50
On the morrow they left the horsemen to go with him, and returned to the castle:
τῇ δὲ ἐπαύριον ἐάσαντες τοὺς ἱππεῖς πορεύεσθαι σὺν αὐτῷ, ὑπέστρεψαν εἰς τὴν παρεμβολήν·
во ᲂу҆́трїе же, ѡ҆ста́вльше ко́нники и҆тѝ съ ни́мъ, возврати́шасѧ въ по́лкъ.
Who, when they came to Caesarea and delivered the epistle to the governor, presented Paul also before him.
οἵτινες εἰσελθόντες εἰς τὴν Καισάρειαν καὶ ἀναδόντες τὴν ἐπιστολὴν τῷ ἡγεμόνι παρέστησαν καὶ τὸν Παῦλον αὐτῷ.
Ѻ҆ни́ же прише́дше въ кесарі́ю и҆ вда́вше посла́нїе и҆ге́мѡнꙋ, предста́виша є҆мꙋ̀ и҆ па́ѵла.
And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia;
ἀναγνοὺς δὲ ὁ ἡγεμὼν καὶ ἐπερωτήσας ἐκ ποίας ἐπαρχίας ἐστί, καὶ πυθόμενος ὅτι ἀπὸ Κιλικίας,
Проче́тъ же и҆ге́мѡнъ посла́нїе и҆ вопро́шь, ѿ ко́еѧ ѡ҆́бласти є҆́сть, и҆ ᲂу҆вѣ́дѣвъ, ꙗ҆́кѡ ѿ кїлїкі́и, речѐ:
34–35And 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.
Homily on Acts 50
I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.
διακούσομαί σου, ἔφη, ὅταν καὶ οἱ κατήγοροί σου παραγένωνται· ἐκέλευσέ τε αὐτὸν ἐν τῷ πραιτωρίῳ τοῦ Ἡρῴδου φυλάσσεσθαι.
ᲂу҆слы́шꙋ ѡ҆ тебѣ̀, є҆гда̀ и҆ клеветницы̀ твоѝ прїи́дꙋтъ. И҆ повелѣ̀ въ претѡ́рѣ и҆́рѡдовѣ стрещѝ є҆го̀.
"In Herod's praetorium." It is noteworthy that in Caesarea there was a praetorium of Herod.
Commentary on Acts
AND Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.
Ἀτενίσας δὲ ὁ Παῦλος τῷ συνεδρίῳ εἶπεν· ἄνδρες ἀδελφοί, ἐγὼ πάσῃ συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ Θεῷ ἄχρι ταύτης τῆς ἡμέρας.
[Заⷱ҇ 47] Воззрѣ́въ же па́ѵелъ на со́нмъ, речѐ: мꙋ́жїе бра́тїе, а҆́зъ все́ю со́вѣстїю бл҃го́ю жи́тельствовахъ пред̾ бг҃омъ да́же до сегѡ̀ днѐ.