Paul stands before the council. The Jews conspire his death. He is sent away to Cesarea.
As the people in the tumult, so also the very ch•efe of the Ievves in their Councel shevv them selues obstinate, and vvilful persecutors of the truth in S. Pauls person. Whose behauiour tovvardes them is ful of constancie, modestie, and vvisedom, 11 (Christ also by a vision encouraging him, and foretelling that he shal to Rome.) 12 Yea they conspire vvith 40 men to kil him traiterously. 1• But the matter being detected, the Romane Tribune conueigheth him strongly to Caesaréa.
1And Paul, looking upon the council, said: Men, brethren, I have conversed with all good conscience before God until this present day.E mirato fissamente il sinedrio, disse Paolo: uomini fratelli, io con tutta buona coscienza mi son portato dinanzi a Dio fino a questo giorno.AND Paul looking vpon the Councel, said, Men brethren, I vvith al good conscience haue conuersed before God, vntil this present day.Intendens autem in concilium Paulus, ait: Viri fratres, ego omni conscientia bona conversatus sum ante Deum usque in hodiernum diem. 2And the high priest, Ananias, commanded them that stood by him to strike him on the mouth.Ma il principe de' sacerdoti Anania ordinò a' circostanti, che lo percuotessero nella bocca.And the high Priest Ananias commaunded them that stoode by him, to smite him on the mouth.Princeps autem sacerdotum Ananias præcepit astantibus sibi percutere os ejus. 3Then Paul said to him: God shall strike thee, thou whited wall. For, sittest thou to judge me according to the law and, contrary to the law, commandest me to be struck?Allora Paolo gli disse; percuoterà te Iddio, muraglia imbiancata. E tu siedi a giudicarmi secondo la legge, e contro la legge ordini, che io sia percosso?Then Paul said to him, God shal strike thee, thou vvhited vvall. And thou sitting iudgest me according to the lavv, and contrarie to lavv doest thou commaund me to be smitten?Tunc Paulus dixit ad eum: Percutiet te Deus, paries dealbate. Et tu sedens judicas me secundum legem, et contra legem jubes me percuti ? 4And they that stood by said: Dost thou revile the high priest of God?Ma i circostanti dissero: tu oltraggi il sommo sacerdote di Dio?And they that stoode by, said, Doest thou reuile the high Priest of God?Et qui astabant dixerunt: Summum sacerdotem Dei maledicis. 5And Paul said: I knew not, brethren, that he is the high priest. For it is written: Thou shalt not speak evil of the prince of thy people.E Paolo disse: fratelli, io non sapeva che egli è il Principe de' sacerdoti. Imperocché sta scritto: non oltraggiare il principe del popolo tuo.And Paul said, • I knevve not, brethren, that he is the high Priest. For it is vvritten: The prince of thy people thou shalt not misspeake.Dixit autem Paulus: Nesciebam, fratres, quia princeps est sacerdotum. Scriptum est enim: Principem populi tui non maledices. 6And Paul, knowing that the one part were Sadducees and the other Pharisees, cried out in the council: Men, brethren, I am a Pharisee, the son of Pharisees: concerning the hope and resurrection of the dead I am called in question.E sapendo Paolo, come una parte erano Sadducei, e l'altra Farisei, disse ad alta voce nel sinedrio: uomini fratelli, io son Fariseo, figliuolo di Farisei, sono chiamato in giudizio a cagione della speranza della risurrezione de' morti.And Paul knovving that the one part vvas of Sadducees, and the other of Pharisees, he cried out in the Councel, Men brethren, I am a Pharisee, the sonne of Pharisees: of the hope and resurrection of the dead am I iudged.Sciens autem Paulus quia una pars esset sadducæorum, et altera pharisæorum, exclamavit in concilio: Viri fratres, ego pharisæus sum, filius pharisæorum: de spe et resurrectione mortuorum ego judicor.
7And when he had so said, there arose a dissension between the Pharisees and the Sadducees. And the multitude was divided.E detto ch'egli ebbe questo nacque disparere tra i Farisei, e i Sadducei, e la moltitudine fu divisa.And vvhen he had said these things, there rose dissension betvvene the Pharisees and Sadducees, and the multitude vvas diuided.Et cum hæc dixisset, facta est dissensio inter pharisæos et sadducæos, et soluta est multitudo. 8For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.Imperocché i Sadducei dicono non esservi risurrezione, né Angelo, né Spirito: i Farisei poi confessano ambedue queste cose.For the • Sadducees say there is no resurrection, nor Angel, nor spirit: but the Pharisees confesse both.Sadducæi enim dicunt non esse resurrectionem, neque angelum, neque spiritum: pharisæi autem utraque confitentur. 9And there arose a great cry. And some of the Pharisees rising up, strove, saying: We find no evil in this man. What if a spirit hath spoken to him, or an angel?E vi furon de' clamori grandi. E alzatisi alcuni de' Farisei contendevano, dicendo: non troviamo male alcuno in quest'uomo: Chi sa, se uno spirito, o un Angelo gli abbia parlato?And there vvas made a great crie. And certaine of the Pharisees rising vp, stroue saying, Vve finde no euil in this man. vvhat if a spirit hath spoken to him, or an Angel?Factus est autem clamor magnus. Et surgentes quidam pharisæorum, pugnabant, dicentes: Nihil mali invenimus in homine isto: quid si spiritus locutus est ei, aut angelus ? 10And when there arose a great dissension, the tribune, fearing lest Paul should be pulled in pieces by them, commanded the soldiers to go down and to take him by force from among them and to bring him into the castle.E suscitatasi una gran dissensione, temendo il tribuno, che Paolo non fosse da essi fatto in pezzi, ordinò, che scendesser i soldati, e lo traesser di mezzo a coloro, e lo conducessero agli alloggiamenti.And vvhen there vvas risen great dissensiō, the Tribune fearing lest Paul should be torne in peeces by them, cōmaunded the souldiars to goe dovvne, and to take him out of the middes of them, and to bring him into the castel.Et cum magna dissensio facta esset, timens tribunus ne discerperetur Paulus ab ipsis, jussit milites descendere, et rapere eum de medio eorum, ac deducere eum in castra. 11And the night following, the Lord standing by him, said: Be constant: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.E la notte seguente gli apparve il Signore, e disse: fatti animo: imperocché siccome hai renduto per me testimonianza in Gerusalemme, così fa d'uopo, che tu la renda anche in Roma.And the night folovving our Lord standing by him, said, Be constant: for as thou hast testified of me in Hierusalem, so must thou testifie at Rome also.Sequenti autem nocte assistens ei Dominus, ait: Constans esto: sicut enim testificatus es de me in Jerusalem, sic te oportet et Romæ testificari.
12And when day was come, some of the Jews gathered together and bound themselves under a curse, saying that they would neither eat nor drink till they killed Paul.E fattosi giorno si unirono alcuni de' Giudei, e anatematizzarono se stessi, dicendo: che non avrebber mangiato, nè bevuto, finché non avessero ucciso Paolo.And vvhen day vvas come, certaine of the Ievves gathered them selues together, & • vovved them selues, saying, that they vvould neither eate nor drinke til they killed Paul.Facta autem die collegerunt se quidam ex Judæis, et devoverunt, se dicentes neque manducaturos, neque bibaturos donec occiderent Paulum. 13And they were more than forty men that had made this conspiracy.Ed erano più di quaranta quelli, che aveano fatta questa congiura:And they vvere more then fourtie men that had made this conspiracie:Erant autem plus quam quadraginta viri qui hanc conjurationem fecerant: 14Who came to the chief priests and the ancients and said: We have bound ourselves under a great curse that we will eat nothing till we have slain Paul.I quali andaron dai principi de' sacerdoti, e dai seniori, e dissero: ci siam obbligati con anatema a non prender cibo, finché non ammazziamo Paolo.vvho came to the cheefe priests and the auncients, and said, By execration vve haue vovved our selues, that vve vvil eate nothing, til vve kill Paul.qui accesserunt ad principes sacerdotum et seniores, et dixerunt: Devotione devovimus nos nihil gustaturos, donec occidamus Paulum. 15Now therefore do you with the council signify to the tribune, that he bring him forth to you, as if you meant to know something more certain touching him. And we, before he come near, are ready to kill him.Ora dunque voi col sinedrio fate sapere al tribuno, che lo conduca alla vostra presenza, come se foste per iscoprir il qualche cosa di più sicuro intorno a lui. E noi prima che egli vi si accosti, siamo pronti a ucciderlo.Novv therfore giue you knovvledge to the Tribune vvith the Coūcel, that he bring him forth to you, as if you meant to knovv some more certaintie touching him. But we, before he come neere, are ready for to kil him.Nunc ergo vos notum facite tribuno cum concilio, ut producat illum ad vos, tamquam aliquid certius cognituri de eo. Nos vero priusquam appropiet, parati sumus interficere illum. 16Which when Paul’s sister’s son had heard, of their lying in wait, he came and entered into the castle and told Paul.Ma avendo un figliuolo della sorella di Paolo avuta notizia di queste insidie, andò, ed entrò negli alloggiamenti, e ne diede parte a Paolo.Vvhich vvhen Paules sisters sonne had heard, of their lying in vvaite, he came and entred into the castel and told Paul.Quod cum audisset filius sororis Pauli insidias, venit, et intravit in castra, nuntiavitque Paulo.
17And Paul, calling to him one of the centurions, said: Bring this young man to the tribune: for he hath some thing to tell him.E Paolo chiamalo a se uno de' centurioni, disse: conduci questo giovinetto al tribuno, perché ha qualche cosa a fargli sapere.And Paul calling to him one of the Centurions, said, Bring this yong man to the Tribune, for he hath some thing to tel him.Vocans autem Paulus ad se unum ex centurionibus, ait: Adolescentem hunc perduc ad tribunum, habet enim aliquid indicare illi. 18And he, taking him, brought him to the tribune and said: Paul, the prisoner, desired me to bring this young man unto thee, who hath some thing to say to thee.E quegli lo prese, e lo condusse al tribuno, e disse: quel Paolo, che è in catene, mi ha pregato di condurre a te questo giovinetto, il quale ha da dirti qualche cosa.And he taking him, brought him to the Tribune, and said, The prisoner Paul desired me to bring this yong man vnto thee, hauing some thing to say to thee.Et ille quidem assumens eum duxit ad tribunum, et ait: Vinctus Paulus rogavit me hunc adolescentem perducere ad te, habentem aliquid loqui tibi. 19And the tribune, taking him by the hand, went aside with him privately and asked him: What is it that thou hast to tell me?Allora il tribuno presolo per mano, si tirò con esso in disparte, e lo interrogò: che è quello, che tu hai a farmi sapere?And the Tribune taking him by the hand, vvent aside vvith him apart, and asked him, Vvhat is it that thou hast to tel me?Apprehendens autem tribunus manum illius, secessit cum eo seorsum, et interrogavit illum: Quid est quod habes indicare mihi ? 20And he said: The Jews have agreed to desire thee that thou wouldst bring forth Paul to-morrow into the council, as if they meant to inquire some thing more certain touching him.E quegli disse: i Giudei si sono accordati a pregarti, che domane tu conduca Paolo al sinedrio, come per esaminarlo più diligentemente;And he said, The Ievves haue agreed to desire thee, that to morovv thou vvilt bring forth Paul into the Councel, as though they meant to inquire some more certaintie touching him.Ille autem dixit: Judæis convenit rogare te ut crastina die producas Paulum in concilium, quasi aliquid certius inquisituri sint de illo: 21But do not thou give credit to them: for there lie in wait for him more than forty men of them, who have bound themselves by oath neither to eat nor to drink, till they have killed him. And they are now ready, looking for a promise from thee.Ma tu non fare a modo loro: imperocché tendono insidie a lui più di quaranta uomini dei loro, i quali hanno anatematizzato se stessi, che non mangieranno, né berranno, sino a tanto che non l'abbiano ucciso: e adesso stanno preparati, aspettandosi, che tu loro il prometta.But doe not thou credite them, for there lie in vvaite for him more then fourtie men of them, vvhich haue vovved neither to eate nor to drinke, til they kil him: and they are novv ready, expecting thy promisse.tu vero ne credideris illis: insidiantur enim ei ex eis viri amplius quam quadraginta, qui se devoverunt non manducare, neque bibere donec interficiant eum: et nunc parati sunt, exspectantes promissum tuum.
22The tribune therefore dismissed the young man, charging him that he should tell no man that he had made known these things unto him.Il tribuno adunque rimandò il giovinetto, ordinandogli di non dire ad alcuno di avergli notificato tali cose.The Tribune therfore dimissed the yong man, commaunding that he should speake to no man that he had notified these things vnto him.Tribunus igitur dimisit adolescentem, præcipiens ne cui loqueretur quoniam hæc nota sibi fecisset. 23Then having called two centurions, he said to them: Make ready two hundred soldiers to go as far as Cæsarea: and seventy horsemen and two hundred spearmen, for the third hour of the night.E chiamati due centurioni, disse loro: mettete all'ordine dugento soldati, che vadano fino a Cesarea, e settanta cavalli, e dugento uomini armati di lancia per la terza ora della notte:And calling tvvo Centurions, he said to them, Make ready tvvo hundred souldiars, to goe as farre as Caesaréa, and seuentie horsemen, and launces tvvo hundred, from the third houre of the night:Et vocatis duobus centurionibus, dixit illis: Parate milites ducentos ut eant usque Cæsaream, et equites septuaginta, et lancearios ducentos a tertia hora noctis, 24And provide beasts, that they may set Paul on and bring him safe to Felix the governor.E preparate le cavalcature sulle quali salvo conducessero Paolo al preside Felice:and prepare beasts that setting Paul on, they might bring him safe to Felix the President (et jumenta præparate ut imponentes Paulum, salvum perducerent ad Felicem præsidem. 25(For he feared lest perhaps the Jews might take him away by force and kill him: and he should afterwards be slandered, as if he was to take money.) And he wrote a letter after this manner:(Imperocché ebbe timore, che forse i Giudei non lo involassero, e lo uccidessero, ed egli poi fosse calunniato, quasi avesse tirato al denaro),For he feared lest perhaps the Ievves might take him avvay, and kil him, and him self aftervvard should sustaine reproche, as though he vvould haue taken money)(Timuit enim ne forte raperent eum Judæi, et occiderent, et ipse postea calumniam sustineret, tamquam accepturus pecuniam.) 26Claudius Lysias to the most excellent governor, Felix, greeting:E scrisse lettera di tal tenore Claudio Lisia a Felice ottimo preside, salute.vvriting a letter conteining this much. Claudius Lysias to the most excellent President Felix, greeting.Scribens epistolam continentem hæc: Claudius Lysias optimo præsidi Felici, salutem.
27This man, being taken by the Jews and ready to be killed by them, I rescued, coming in with an army, understanding that he is a Roman.Quest'uomo preso da' Giudei, e vicino ad essere ucciso da essi, sopraggiunto io co' soldati lo liberai, avendo inteso com'egli è Romano:This man being apprehended of the Ievves, and ready to be killed of them, I comming in vvith the band deliuered him, vnderstanding that he is a Romane:Virum hunc comprehensum a Judæis, et incipientem interfici ab eis, superveniens cum exercitu eripui, cognito quia Romanus est. 28And meaning to know the cause which they objected unto him, I brought him forth into their council.E volendo sapere di qual delitto lo accusassero, lo condussi al loro sinedrio.and meaning to knovv the cause that they obiected vnto him, I brought him downe into their Councel.Volensque scire causam quam objiciebant illi, deduxi eum in concilium eorum. 29Whom I found to be accused concerning questions of their law; but having nothing laid to his charge worthy of death or of bands.Ma trovai, che egli era accusato per conto di questioni della loro legge, senza però avere delitto alcuno degno di morte, o di catene.Vvhom I found to be accused concerning questions of their lavv: but hauing no crime vvorthie of death or of bandes.Quem inveni accusari de quæstionibus legis ipsorum, nihil vero dignum morte aut vinculis habentem criminis. 30And when I was told of ambushes that they had prepared for him, I sent him to thee, signifying also to his accusers to plead before thee. Farewell.Ed essendo io stato avvertito delle insidie ordite contro di lui, lo ho mandato a te, intimando anche agli accusatori, che la discorrano innanzi a te. Stà sano.And vvhen it vvas told me of embushments that they had prepared against him, I sent him to thee, signifying also to the accusers, to speake before thee. Fare vvel.Et cum mihi perlatum esset de insidiis quas paraverant illi, misi eum ad te, denuntians et accusatoribus ut dicant apud te. Vale. 31Then the soldiers, according as it was commanded them, taking Paul, brought him by night to Antipatris.I soldati adunque secondo l'ordine dato ad essi, preser seco Paolo, e lo condusser la notte ad Antipatride.And the souldiars according as it vvas commaunded them, taking Paul, brought him by night to Antipatris.Milites ergo secundum præceptum sibi assumentes Paulum, duxerunt per noctem in Antipatridem. 32And the next day, leaving the horsemen to go with him, they returned to the castle.E il dì seguente lasciando i cavalieri, che andasser con lui, ritornarono agli alloggiamenti.And the next day sending avvay the horsemen to goe vvith him, they returned to the castel.Et postera die dimissis equitibus ut cum eo irent, reversi sunt ad castra.
33Who, when they were come to Cæsarea and had delivered the letter to the governor, did also present Paul before him.E quegli entrati in Cesarea, e data la lettera al preside, gli presentarono eziandio Paolo.Vvho vvhen they vvere come to Caesaréa, and had deliuered the letter to the President, they did set Paul also before him.Qui cum venissent Cæsaream, et tradidissent epistolam præsidi, statuerunt ante illum et Paulum. 34And when he had read it and had asked of what province he was and understood that he was of Cilicia:E lettala il preside, e interrogatolo, di qual paese egli fosse, e sentito, che era di Cilicia,And vvhen he had read, and had asked of vvhat prouince he vvas: and vnderstanding that of Cilicia:Cum legisset autem, et interrogasset de qua provincia esset, et cognoscens quia de Cilicia: 35I will hear thee, said he, when thy accusers come. And he commanded him to be kept in Herod’s judgment hall.Ti ascolterò, disse, arrivati, che siano i tuoi accusatori. E ordinò, che fosse custodito nel pretorio di Erode.I vvil heare the, said he, vvhen thy accusers are come. And he commaunded him to be kept in Herods palace.Audiam te, inquit, cum accusatores tui venerint. Jussitque in prætorio Herodis custodiri eum.
23:1
about the year A.D. 58.
Witham
With an entire good conscience. With an upright sincerity. But St. Paul is far from excusing himself from all sin. He laments elsewhere his blind zeal in persecuting the Christians. See 1 Corinthians 15:9. (Witham)
23:3
Witham
God shall strike thee, thou whited wall.[Ver. 3. Pecutiet, tuptein se mellei, futurum erit ut te percutiat.] These words are rather by way of a prophecy. (Witham)
Tirinus
Whited wall. That is, hypocrite, for pretending to judge me according to law; whereas, against all sense of justice, thou strikest me before my condemnation; nay, even without giving me a hearing. The Fathers admire, on this occasion, the greatness of mind and freedom St. Paul exhibited, in reproving the great. (Tirinus)
Haydock
This expression was not the angry words of an irritated man, nor the effect of personal resentment, but the just freedom which insulted innocence may lawfully use in its own defence. (Haydock)
St. Augustine
It was likewise a prophecy of what was going to happen. To those who do not consider it, it may seem a curse; but to others a prophecy, as it really was. (St. Augustine, lib. 1:cap. 19. de Verb. Dni.)
Tirinus
For St. Chrysostom relates that the high priest, being thunderstruck by this answer, became speechless and half deaf; so that not being able to reply a single word, the bystanders did it for him. (Tirinus)
It was also, as Ven. Bede says, to shew that the Jewish priesthood was to be destroyed, as now the true priesthood of Christ was come and established. (Beda in hunc locum. [Ven. Bede on this place.])
23:5
Witham
I knew not, etc. Some think St. Paul here speaks ironically, or to signify that now he could be no longer high priest, since the Mosaic law, with its rites and ceremonies, was abolished. But St. Chrysostom rather judges that St. Paul, having been long absent from Jerusalem, might not know the person of the high priest, who was not now in the sanhedrim but in the place whither the tribune had called the council, and who did not appear with that habit, and those marks which distinguished him from others. (Witham)
Calmet
It seems rather surprising that St. Paul did not know that he was the high priest. The place which he held in the council, one would suppose, would have been sufficient to have pointed him out. The apostle's absence from Jerusalem is perhaps a sufficient reason to account for his not knowing this circumstance; especially, as the order of succession to the priesthood was at that time much confused and irregular, determined by favour of the Roman emperor, or by purchase. (Calmet)
Haydock
At all events, any difficulties we may now find in assigning a probable or true reason, are merely negative arguments; and therefore too futile to be an impeachment of the apostle's veracity. (Haydock)
St. Cyprian supposes that St. Paul, considering the mere shadow of the name of priest, which Ananias then held, said: I knew not, brethren, that he is high priest. (Ep. 65:69. nu. 2.) St. Chrysostom says, that the apostle here shews the wisdom of the serpent; but that in his preaching, teaching, and patience, he used the simplicity of the dove.
23:6
Witham
I am a Pharisee, the son of Pharisees.[Ver. 6. Filius Pharisaeorum; and so divers of the best Greek manuscripts pharisaion; but the common Greek, uios pharisaiou.] It may signify only a disciple of the Pharisees, though the common Greek copies have of a Pharisee. (Witham)
Calmet
The address of the apostle in this is great. Knowing the different dispositions of his judges, he throws disunion into their councils, in order to draw himself from danger. Such innocent artifices are allowed in the defence of a just cause. It is one of our Saviour's counsels, to use the prudence of the serpent. St. Gregory, in his Morality, (lib. xxxiv. cap. 3. and 4.) and St. Thomas Aquinas in his Sum. Theol. (2. 2. quaest. 37. art. 2.) observe, that on similar occasions you may, without sin, cause divisions among the wicked; because their union being an evil, it is consequently a good thing that the enemies of peace and righteousness should be divided in sentiments and interests. It must, however, be acknowledged that this principle is very easily stretched beyond its proper limits, and therefore ought not to be acted upon but with the greatest caution and prudence. (Calmet)
St. Paul knew from divine revelation that he was to go to Rome; but this did not hinder the apostle from taking every prudent care of his own life; as we may see from the following chapter.
23:7
Witham
There arose a dissension. By the Greek, a division, or schism among them, occasioned by St. Paul's declaring himself for the resurrection, which made the Pharisees favour him, and incensed the Sadducees. (Witham)
23:11
Witham
Be constant...so must thou bear witness also at Rome; and so needest not fear to be killed by them. (Witham)
23:12
St. Chrysostom
Bound themselves. The Greek is, anathematized, that is, submitted themselves to a curse, if they did not kill Paul. It was a great imprecation, the violation of which would have been equivalent to renouncing their belief in God. See to what degree of iniquity this nation is come. When any good is in contemplation, none are found to undertake it; whilst all, even the priests too, are ready to concur in any wicked design. (St. Chrysostom, in Act. hom. xlix.)
To take an unlawful oath is one sin; but to keep it, is another and greater sin: as when Herod, to keep his oath, put to death John the Baptist. (Matthew 4:9.)
23:13
Witham
Forty men that had made this conspiracy,[Ver. 13. Devoverunt se, anathematisan.[ver. 14, bind under a great curse.]] and bound themselves with an impious curse, or imprecation upon themselves, if they did not kill him. (Witham)
23:19
Menochius
Taking him by the hand, with marks of affection and tenderness. It is probable that the tribune expected this young man was come to offer some ransom for Paul's liberty. (Menochius)
23:23
Witham
From the third hour of the night. If the tribune spoke with a regard to the twelve hours of the night, the third hour was three hours after sunset, and was about our nine o'clock at night; but if he meant the third watch of the night, that began at midnight. See Matthew 14:35. (Witham)
23:24
Tacitus
Felix. This man had been a slave of the emperor Claudius. The high priest, Jonathan, had procured him to be made governor of Judea. He governed the country with great cruelty and outrage; exercising the power of a king, says Tacitus, with all the insolence and meanness of a slave, who is neither restrained by fear nor shame. (Tacitus, Hist. lib. v.)
23:25
Matt. Polus
This verse is omitted in the Greek. Antipatris was a pleasant city on the Mediterranean sea, situated at equal distance, about 24 miles, between Joppe and Caesarea, on the way from Jerusalem to this latter city. (Matt. Polus)
23:27
Witham
I rescued...having understood that he is a Roman. This was not true, if we understand it of the first time he rescued him; but may be true, if meant of the second time. (Witham)
23:35
Bible de Vence
This was a palace erected by Herod the Great; in which the governors had taken up their habitation. (Bible de Vence)
23:1
•. I knevv not.] Our Lord (saith S. Cyprian) in the Gospel, when it was said to him, Answerest thou the high Priest 〈◊〉 teaching that the honour of Priesthod must be kept, The honour of Priesthod. said nothīg to the high Priest, Cypr. ep. 65. 69. 〈◊〉. 2. but only purging his innocencie, said, If I haue spoken euil, beare witnes of euil: but if wel, why smitest thou me? Also the blessed Apostle vvhen it vvas said to him. Doest thou assaile the high Priest so with il wordes? spake not any thing cōtumeliously against the Priest, whereas he might haue put forth him self stoutly against them which had both crucified our 〈◊〉 and vvhich had novv also lost their God and Christ, Temple and Priesthod. but though in false and spoiled Priests, yet cōsidering the very bare shadovv of the name of Priests, he said, I knew not brethren that he vvas high Priest. By vvhich vvordes of the Apostle, either it ma• be thought he knevv not in deed that he vvas in that function, because he had not beene of long time in those partes: or els that he so said in respect of the abrogation of the high Priesthod of the Ievves, vvhereby he knevv this man not to be truely any Priest. as also because at this time they came not orderly to it by succession of Aaron and Lavv of Moyses, See Annot. Io. c. 11, 51. but by the Roman Emperours fauour, as is said before. though (as it is lavvful in such a case) the Iesse to irritate them, he frameth his speach so 〈◊〉 they might not take occasion of further accusation against him.
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He said not this through perturbation of minde or of a passion, but by way of prophecie, that this figuratiue high priesthod then trimmed like a vvhited vvall, was to be destroied, vvhereas now the true priesthod of Christ was cōt. Beda. in hun• Io.
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Concordance Exo. 22, 28.
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Such prudent euasions from danger are lawful. vvhich S. Chrysostōe calleth (specially in this Apostle) the wisdom of the serpēt, as otherwise in his teaching and preaching & patiēco he vsed the simplicitie of dooue,
Concordance Phil. 3, 5.
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Concordance Mt. 22, 23.
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8. The Sadducees.] The Sadducees (as it seemeth) denied praier for the dead. This vvas the vvorst Heresie among the Ievves, denying that there be any Angels, or spirits, the Resurrectiō also of the bodies: & consequētly (as it may very vvel be gathered by the booke of the Machabees) they denied praier for the dead. Mac. li. 2. c. 12, 43. for to offer or pray for the dead, & to thinke rightly & religiously of the Resurrectiō, are made there sequels one of an other. Of this sect of Sadducees vvas (as Eusebius vvriteth li. 2. c. 2•. Ec. hist.) this Ananias the High Priest. that caused Paul to be smitten, for their Priesthod had novv no more the protection of God to preserue it in truth and right iudgement, the Christian Priesthod being then established.
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Though God who could not lie, had promised Paul that he should goe to Rome: yet the Apostle omitted not humane meanes to defend him self from his enemies and otherwise. neither said he as the Heretikes called Predestinates, Let them do what they wil. they cā not hurt me, for I am pr• destinate to go• to Rome, See his doings and sayings to saue him self, in the chap. folowing.
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12. Vovved them selues.] Such vovve, other, or execrations as this, binde no man before God, yea they must in no vvise be obserued. Vnlawful othe⸢r⸣ & vovves must no• to kept. It is a great offence either to vovv voluntarily, or to take any such thing vpon a man, for feare or by commaundement. For example, if thou haue rashly by promes, vow, or othe, appointed to be reuenged vpon any man, thou bindest not thy self thereby, neither must thou keepe thy promes. If thou be put to an othe to accuse Catholikes for seruing God as they ought to do, or to vtter any innocent man to Gods enemies and his, thou oughtest first to refuse such vnlavvful othes: but if thou haue not constancie and courage so to do, yet know thou that such othes binde not at al in conscience and Lavv of God, but may and must be broken vnder paine of damnation. For to make or take such vowes or othes, is one sinne, a•d to keepe them, Mat. 14. 9. is an other far greater. as vvhen Herode, to keepe his othe, killed Iohn Baptist. And such vowes and othes to God as these, are vnlavvful & must be broken: and not the vowes of Chastitie and Religion, as our nevv Ministers teach by their vvordes and vvorkes.
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See the courtesie & equitie of Heathen Officers tovvard their prisoners, to saue them from al iniurie and villanie.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… 30 .) He discourses not now to the multitude, nor to the people. “And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.” (
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.11
“‘We believe in one God, Father Almighty, the Maker of all things, visible and invisible; and in one Lord Jesus Christ, the Word of God, God of God, Light of Light, Life of Life, Only-begotten Son, First-born of every creature, begotten of the Father before all worlds; by Whom all things were made; Who for our salvation was incarnate, and lived among men
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Tertullian † AD 220 On Modesty 14
… ye are already reigning!” and, “If any thinks himself to know, he knoweth not yet how it behoves him to know!” 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,”
St Jerome † AD 420 Against the Pelagians 3.4
… Find me a man who is never hungry, thirsty, or cold, who knows nothing of pain, or fever, or the torture of strangury, and I will grant you that a man can think of nothing but virtue. When the Apostle was
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? 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.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 138.13
… the hypocrisy of the Jewish priesthood, was appointed to be thrown down by the coming of Christ; for He 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;”
St Augustine of Hippo † AD 430 On Lying 27
… Which also the Apostle Paul knew, for he, too, when he was smitten on the face before the high priest, did not say, Smite the other cheek: but, “God,” saith he, “shall smite thee, thou whited wall: and sittest thou to judge me according to law, and contrary to law commandest me to be smitten?”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.19
… For what belonged to humility he wonderfully preserved, when, on its being said to him, “Revilest thou the high priest?” he replied, “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.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.4
… 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?”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 64.2
… for it is written, Thou shalt not speak evil of the ruler of thy people.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 68.3
… 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 shalt not speak evil of the ruler of thy people.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 48
… But I have mentioned the reason of this. And (at this rate) we often find Christ Himself “speaking abusively” to the Jews when abused by them; as when He says, “Do not think that I will accuse you.” ( John v. 45 .) But this is not abuse, God forbid. See, with what gentleness he addresses these men: “I wist not,” he says, “that he was God’s high priest” (
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.4
… for it is written, Thou shalt not speak evil of the ruler of thy people.”
St John Chrysostom † AD 407 Homilies on Colossians 3
… What gain is it that ye wait upon us, and give no heed to the things which are spoken to you? This will be honor to us, this the admirable service, which is profitable both to you and to us, if ye hear us. Hear also Paul saying, “I wist not, brethren, that he was High Priest.” (
St Jerome † AD 420 To Pammachius against John of Jerusalem 12
12. What, I ask, is the meaning of this effrontery and bombast? All philosophers and orators attack Gorgias of Leontini for daring openly to pledge himself to answer any question which any person might choose to put to him. If the honour of the priesthood and respect for your title did not restrain me, and if I did not know what the Apostle says,
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Tertullian † AD 220 On the Resurrection of the Flesh 39
… 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,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
… and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace was ended by their good discord, and peace made thereby. Thus Paul also divided them that were conspiring against him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 67
… A sect of the Jews dif ferent from the Pharisees, and much worse than they, who said, “that there is no resurrection, nor angel, nor spirit.” For these were some of a grosser sort, and eager after the things of the body. For there were many sects even amongst the Jews. Wherefore Paul also saith, “I am a Pharisee, of the strictest sect amongst us.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
(Recapitulation.) Let us look then to what has been said above. “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.” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… For what looks discreditable is made honourable by the divine command. In the same manner the Apostle called himself at one time a Pharisee
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.23
… Whence the excellent preacher, being overtaken by violent persecution from Pharisees and Sadducees, endeavoured to divide among themselves those whom he saw to be violently united against himself, when he cried out, saying, Men, brethren, I am a Pharisee, the son of Pharisees; of the hope and resurrection of the dead I am called in question (
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Tertullian † AD 220 Appendix: Against All Heresies 1
… 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.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 67
… On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews dif ferent from the Pharisees, and much worse than they, who said, “that there is no resurrection, nor angel, nor spirit.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.5
… or that He had no power to cast out devils; they did not speak thus unworthily, or anything like it, of the Holy Ghost. For the Sadducees indeed denied the Holy Ghost; but the Pharisees maintained His existence against their heresy,
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St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 1.2
Indeed this led to their degradation in the Council of Sardica, as mentioned before; and with good reason; for, as the Pharisees of old, when they undertook the defence of Paul
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… how then does he say both? “Spirit and Angel” is put as one. When he is on their side, then they plead for him. “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” (what) “if a spirit has spoken to him, or an angel?” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him. “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.” (
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 18
… And the great Elijah, who had at a former time hid himself from Jezebel, shewed no cowardice when he was commanded by the Spirit to meet Ahab, and to reprove Ahaziah. And Peter, who had hid himself for fear of the Jews, and the Apostle Paul who was let down in a basket, and fled, when they were told, ‘Ye must bear witness at Rome
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 34
… 9 .) Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, “a man coming in and laying his hands upon him.” ( ch. ix. 12 .) In
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome. 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.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 51
… For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar.” ( v. 10, 11 .) Some one might say, How is it, that having been told, “Thou must also bear witness of Me in Rome,” (
St John Chrysostom † AD 407 Homilies on Ephesians 9
… xxviii. 20 .) And again, when He appeared to him, He said, “Be not afraid, but speak, for I am with thee, and no man shall set on thee to harm thee.” ( Acts xviii. 9, 10 .) Again, He stood by him in a dream, and said, “Be of good cheer, for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome.” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 4.2.8
8. To the divine Paul when shut up in prison the Master Christ said “Be not afraid Paul”
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… concerning zeal, persecuting the Church." Here was one who thought that he did God service when he did what presently he suffered himself. For forty Jews bound themselves by an oath that they would slay him, when he caused that this should be made known to the tribune, so that under the protection of a guard of armed men he escaped their snares.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.98
… nor did he put confidence in the armed men, by whose protection he escaped the snares of the wicked ones, in any such sense as that of the Psalmist where he speaks of putting confidence in men.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… and now are they ready, looking for a promise from thee. 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.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… Besides, he was then at ease, when free from bonds; but now great perils were awaiting him. “We have bound ourselves,” they say, “under a curse, that we will not eat nor drink.” ( v. 14 .) What is all this zeal? “That he may bring him down,” it says, “unto you, as though ye would enquire into his case more perfectly.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… 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. “Paul’s sister’s son heard of it.” (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… “Paul’s sister’s son heard of it.” ( v. 16 .) 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. (
St Augustine of Hippo † AD 430 Letters of St. Augustin 47.5
… On such a principle, the oxen of a Christian should have no horns, and his horses no hoofs, and his dogs no teeth. On such a principle, when the Apostle Paul took care to inform the chief captain that an ambush was laid for him by certain desperadoes, and received in consequence an armed escort,
St Augustine of Hippo † AD 430 The Correction of the Donatists 7
… Paul taking precautions on behalf of his own transitory life, but for the Church of God when he caused the plot of those who had conspired to slay him to be made known to the Roman captain, the effect of which was that he was conducted by an escort of armed soldiers to the place where they proposed to send him, that he might escape the ambush of his foes.
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St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 1
… For, perceiving that their heresy is utterly unreasonable, they invent excuses, “Why was this defined, and not that?” Yet wonder not if now they practise thus; for in no long time they will turn to outrage, and next will threaten ‘the band and the captain
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 49
… 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.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.10
… and from Cæsarea coming to Rome, thou didst, in thine own hired house, preach Christ to both Jews and Gentiles, and thy testimony was sealed under Nero’s sword.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.6
… much unbelief respecting his Only Begotten Son and the first-born of every creature, the Word which became man, and a want of perception of the Holy Spirit,—as there came to me communications from both sides and brethren discussing the matter, I wrote certain letters treating the subject as instructively as, by the help. of God, I was able. Of these I send
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 50
(Recapitulation.) “Then the soldiers,” etc. (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 50
… “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 prætorium” (
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.14
… in order that all the churches which still exist may be repaired or enlarged, and that new ones may be built wherever they are required. You, and others through your intervention, can apply to magistrates and to provincial governments
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 51
… But thus their plotting became evident even to him, so that discoursing of it (to Agrippa), he says, “desiring to have judgment against him.” They wanted to induce him to pass sentence now immediately, being afraid of Paul’s tongue. What are ye afraid of? What are ye in such a hurry? In fact, that expression, “that he should be kept”
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1. BUT PAUL, FIXING HIS GAZE UPON THE COUNCIL, — ἀτενίσας, that is, fixing his eyes, and with fixed eyes gazing upon the council. This word denotes in Paul, first, confidence; second, innocence, in that he himself was very well conscious of his own integrity; third, freedom; fourth, prudence and prudent circumspection, so that he might adapt himself and his speech and bearing to the minds and ears of his hearers, namely his enemies; fifth, courage; sixth, benevolence. For orators are accustomed, looking upon an assembly of people or judges with a cheerful countenance, to win them over to themselves: for the greatest force of speaking consists in the gaze and ardor of the eyes. These, therefore, in Paul, as equally in Stephen, the Holy Spirit dwelling within sharpened and inflamed, so that sparks of divine wisdom and love appeared to vibrate. Whence also the countenance and gaze of Stephen were like those of an angel, Acts vi, 15. Indeed, even Augustus Caesar struck those who looked upon him with the natural brilliance of his eyes. For, as Suetonius writes in his Life, cap. LXXIX: "He had eyes that were clear and bright: in which he also wished it to be thought that there dwelt something of divine vigor, and he was pleased if anyone, gazing at him more intently, as if at the brightness of the sun, would lower his countenance." Thus also the eyes of the Emperor Tiberius, the same author testifies in his Life, cap. LXVIII, flashed forth light. Hence Varro held that eyes are so called because God concealed them with the coverings of the eyebrows. Or, because they reveal the secrets of the heart; for, as Demosthenes says: "The eyes are indices of character." MEN, BRETHREN. — He does not add and fathers, as he added in cap. xxii, 1, either because his freedom of speech and spirit had grown in bonds, or because he turned his speech toward the Pharisees, whom, being similar in sect, he sought to win over to himself by the appellation of brethren, as he indeed truly won them over, vers. 9. I HAVE LIVED IN ALL GOOD CONSCIENCE BEFORE GOD, — both in Christianity and in his own way in Judaism: for in that I was an emulator of the law of Moses given by God, and in that I followed my conscience, although erring. For this conscience dictated to me that Christians ought to be persecuted, so that Judaism might be established. This conscience of Paul was therefore good, that is, sincere, without flattery and hypocrisy, says Vatablus. Second, good from the object and good end: because he intended to defend the law and the worship of God; but not according to knowledge, and therefore ignorant and erring. Finally, it was good civilly and politically with respect to the Jews and judges, who thought Judaism to be good, Christianity evil. The sense therefore is, as if to say, I am not conscious to myself that in Christianity, much less in Judaism, I have harmed you; that I have brought any evil upon you and your law, and therefore I have committed nothing worthy of these bonds, says Chrysostom. Thus also Dionysius and Cajetan. Note: For I have lived before God, in Greek it is πεπολιτεύμαι τῷ Θεῷ, which first Vatablus translated, I have conducted the affairs of God. Second, Gagneius, I have discharged my office to God, that is, the office committed to me by God, according to his will, I have duly discharged it to his glory. For, as Budaeus says in his Commentary on the Greek Language, πολιτεύεσθαι, does not refer to citizens, but to magistrates, and signifies to administer the office entrusted to one. This office in Paul was the apostolate and the preaching of the Gospel, just as in Judaism it was the care and defense of the Mosaic law: both in their own time he performed faithfully and strenuously.
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2. BUT THE HIGH PRIEST ANANIAS. — It is uncertain who this Ananias is. Some think he is Anna, the father-in-law of Caiaphas, to whom Christ was first led when captured and bound, John xviii, 13. This is supported by the fact that Paul, cap. xxii, 5, hints that letters were given to him by this high priest long ago, some 24 years before, to persecute the Christians. If this is so, certainly Annas was very old, 70 or 80 years of age. Others, perhaps more probably, think that Ananias is Ananus, the last son of the aforementioned Anna. For Anna had five sons and all of them in turn saw the high priesthood: the last of them was Ananus, who after five years, namely in the year of Christ 63, killed James, the brother of the Lord, and therefore so displeased the people and King Agrippa that he deprived him of the high priesthood. This is supported by the fact that this Ananus was bold, cruel, fierce and of the Sadducee sect, according to Josephus, lib. XX Antiq., cap. VIII. Third, Sigonius, lib. V De Republ. Hebr., cap. I, writes that this Ananias, son of Nebedaeus, was given the high priesthood by King Agrippa of Chalcis and removed, of whom Josephus speaks, lib. XX, cap. III. Fourth, others think that Ananias was called by another name, Ishmael, son of Phabi: for Josephus teaches that he held the high priesthood in the last years of Felix the prefect, to whom Paul was sent in bonds, lib. XX, cap. VI; although Baronius and others think that Josephus errs here. HE COMMANDED THOSE STANDING BY HIM TO STRIKE HIM ON THE MOUTH. — Why? I answer: First, because he was full of malevolence, gall and hatred of Christ and Paul, as if they were enemies of his Judaism and his high priesthood, especially because a little before the whole people had cried out against Paul, as if he were a traitor to his nation: Take him away, cap. xxii, vers. 22. Wherefore he cannot bear to hear Paul's voice, especially when he protests his innocence and his good conversation: he therefore commands his mouth, as if impious and blasphemous, to be struck ignominiously and silenced, just as formerly the mouths of many Martyrs, on account of their freedom of speech and rebuke, were ordered by governors to be beaten and silenced, because they despised their sayings and edicts and their gods. For they interpreted this as contemptuous to themselves and blasphemous to the gods: therefore they punished their mouths, as if blasphemous, rebellious, contumacious and cursing, by beating and silencing them. Whence second, Dionysius thinks that this high priest, puffed up with pride, could not bear Paul's freedom, especially because he called himself and all the high priests brothers, not fathers and lords, and therefore did not show him the honor due to him by greeting him respectfully. The impious high priest thought that Paul would be terrified by the blow and would cease: on the contrary, Paul indicates by his very voice that he would remain in the same fortitude. For to suffer adversities is not always a mark of virtue: for many suffer from cowardice, not daring to resist; but Christian patience has joined with it the fortitude of spirit, according to that saying: "Yield not to evils, but go against them the bolder."
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3. GOD SHALL STRIKE THEE, THOU WHITED WALL. — Thus he calls him, because he was a hypocrite: so that by name and pontifical vestment he shone outwardly, but inwardly was foul with base lusts, envy and hatred, says St. Augustine, in the book On Lying, chapter XV. Paul said this with Apostolic authority, acting from zeal for justice, and foretelling to the unjust judge the just vengeance and plague of God, especially so that before the tribune, who had freed him from scourging, he might defend his right and dignity. Thus St. Chrysostom and Oecumenius. Mystically, St. Augustine, in book I of the Sermon on the Mount, chapter XIX, teaches that this word of Paul sounds not so much as an insult as a prophecy, so that those who were wise might understand that the whited wall was to be destroyed by the coming of Christ, that is, the hypocrisy of the priesthood of the Jews. Less probably, St. Jerome, in book III Against Pelagius, recognizes here a lapse of Paul from human weakness, in that he did not respond so gently as Christ, saying to him who struck him: "If I have spoken evil, give testimony of the evil: but if well, why strikest thou me?" For that Paul said these things calmly is evident from the fact that he soon responded so meekly, saying: "I knew not that he was the high priest." For this cannot happen so quickly from those who are indignant and disturbed, says St. Augustine, in the book On the Sermon on the Mount, chapter XIX. Some, for "shall strike," as the Roman and Greek texts have it, read "may strike" optatively, so that it be a curse, that is, not only a prediction and threat of evil, but also an imprecation, which Paul seems to acknowledge in himself in verse 5. And often among the Hebrews there is an enallage of mood, so that the future is put for the optative, the optative for the future or indicative, as St. Augustine teaches in Psalm LXXVIII, and St. Jerome in Psalm XI. Furthermore, a whited or plastered wall is a proverb, signifying a man feigned and painted. Thus Christ calls the Scribes whited sepulchres, which appear beautiful outwardly, but within are full of the bones of the dead and all uncleanness. Thus Seneca asserts that Philosophers, who taught honesty but lived shamefully, are like certain apothecaries' boxes, whose labels promise remedy, while they conceal poison within. On the other hand, those who are better within than they show forth in appearance and speech, these Plato, in the Symposium of Socrates, compared to the Sileni of Alcibiades. The Sileni were small carved images, which when closed had a ridiculous and monstrous appearance of a piper, when opened suddenly revealed a divinity. Such, he says, was Socrates, whom if you had seen from the surface, you would not have valued at a penny: for his face was rustic, his aspect bull-like, his nostrils snub and dripping, his dress neglected, his speech simple and common, his fortune meagre, his wife base and shrewish: asked what he knew, he replied that he knew nothing. And yet this man had a mind illustrious in wisdom and virtue, so much so that by the oracle of Apollo he was declared the wisest of mortals. Such Sileni rather were the Apostles, unlettered, rude, poor, ignoble, weak outwardly, but within full of the Holy Spirit and his charisms: likewise the Anchorites, the Silentiaries, and similar Saints, according to that in Colossians III, 3: "You are dead, and your life is hidden with Christ in God." See the sayings there. Hypocrites and the impious therefore are whited walls and sepulchres, but the simple and the Saints are darkened basilicas and blackened temples. Thus Lucian, in the Gallus, compares the pomp of kings and princes to an idol which is golden outwardly, crowned and marked with a sceptre, but within yellow and full of spiders and mice. For the life of kings is splendid outwardly, bitter within, namely full of cares, suspicions, troubles, hardships. Morally, St. Gregory, book VII of the Morals, chapter XV, notes that it was wonderful how Paul and other Prophets and Apostles had a loftiness of spirit, although outwardly oppressed, and from this a freedom of speaking and rebuking princes. "For," he says, "being inwardly rapt above themselves, they fix their mind on high, and those things which they suffer in this life, they behold as if far below and alien from themselves, and, so to speak, while they strive with their mind to be outside the flesh, they almost ignore the very things they endure. In the eyes of these men truly, whatever stands out temporally is not high: for as if standing on the summit of a great mountain, they fully despise the joys of the present life: and transcending themselves through spiritual loftiness, they see subject to themselves inwardly whatever swells outwardly through carnal glory. Whence also they spare no powers against the truth, but those whom they see exalted through pride, they press down through the authority of the spirit. Hence it is that Moses says to Pharaoh: Thus saith the Lord: How long wilt thou refuse to be subject to me? And Nathan to David: Thou art the man that hast done this thing. And Elias to Achab: I have not troubled Israel, but thou and thy father's house. And Eliseus to King Joram: What is there between me and thee? Go to the prophets of thy father. And Peter to the princes: If it be just in the sight of God to hear you rather than God, judge ye. For we cannot but speak the things which we have seen and heard. And Paul to the Pontiff: God shall strike thee, thou whited wall. And Stephen to the Jews: Stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost. But because holy men rush forth to words of such loftiness from zeal for truth, not from the vice of pride, they themselves plainly show it, who manifest their own humility and charity." He then demonstrates this through individuals, and namely in Paul, from the fact that he says: "For we preach not ourselves, but Jesus Christ our Lord, but ourselves your servants through Jesus," II Cor. IV. AND AGAINST THE LAW THOU COMMANDEST ME TO BE STRUCK. — For the law both divine and human commands that no one be struck or punished unless he be first heard, and having been heard, be condemned; but I have not yet been heard, much less condemned; because therefore thou unjustly commandest me to be struck, God will justly punish and strike thee. St. Chrysostom says that the Pontiff was struck by this response of Paul as if by a thunderbolt, and was so stupefied and speechless and half-dead that he could not even answer a word: whence others standing by did this and said it for him.
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4. THOU REVILEREST THE HIGH PRIEST OF GOD? — λοιδορεῖς, that is, thou railest. Thus the Zurich Bible. St. Cyprian reads, book I, epistle 3 to Cornelius: "Thus dost thou rail at the priest of God by reviling?" Reviling therefore is here called railing, namely that Paul called the Pontiff a whited wall. It can secondly be understood as reviling in the sense of an imprecation of evil, namely if thou readest or understandest it by the optative mood, in this manner: "May God strike thee," as I have already said, that is to say, Thou revilerest, that is, thou not only speakest evil but also prayest for it, threatenest and imprecatest evil upon the high Pontiff.
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5. I KNEW NOT, BRETHREN, THAT HE IS THE HIGH PRIEST. — Paul could have replied: The High Priest does not treat me as a citizen, nor do I treat him as a High Priest; he acts the hypocrite and buffoon, let him hear himself called hypocrite and buffoon, according to that saying of St. Jerome to Nepotian: "This is well known from Domitius: Why should I regard you as a prince, when you do not regard me as a senator?" And that saying of Crassus, in Cicero, book III of On Oratory, saying "he did not regard as consul one who did not regard him as senator." And that saying of St. Jerome, epistle 62 to Theophilus, against the errors of John, Bishop of Jerusalem: "Either let him command as High Priest equally to all, or let him serve as an imitator of the Apostle for the salvation of all equally: if he shows himself such, we willingly extend our hands. Let him feel in Christ, as with all the Saints, so also that we are subject to him, etc. But let them be content with their honor: let them know themselves to be fathers, not lords, especially among those who, spurning the ambitions of the world, prefer nothing to quiet and leisure." But Paul did not wish to say this, and chose to give a public example of modesty and reverence toward Prelates, even impious and tyrannical ones, both to those present and to posterity, lest the Jews accuse him of arrogance and stir themselves up more fiercely against him, and with furious minds and hands assault him. Whence St. Cyprian, book I, epistle 3 to Cornelius, which in Pameli's edition is 55: "If thus," he says, "Paul revered the High Priest, who bore only an empty name and shadow of the High Priesthood, how much more should Catholic and Roman High Priests be revered, to whom the authority and power of the priesthood is confirmed by divine favor? For heresies have not arisen from any other source, nor have schisms been born, except from this, that obedience is not rendered to the priest of God, nor is one priest in the Church for a time, and for a time judge in the place of Christ: if the whole brotherhood would obey him according to divine teachings, no one would move anything against the college of priests, no one after the divine judgment, after the suffrage of the people, after the consent of fellow bishops, would make himself judge and not the Bishop and God: no one would rend the Church of Christ by the discord of unity; no one, pleasing himself and puffed up, would separately establish a heresy outside." He censures Novatus and Novatian rising up against Cornelius and the Church: let the Novatians ponder this. You will ask: How could Paul, educated and most versed in Jerusalem, not have recognized the High Priest, especially from the very order of seating? For he sat first in the more august throne. First, Oecumenius answers that Paul recognized him, but feigned ignorance for the edification of those standing by. But thus Paul would have lied, saying: "I knew not, brethren, that he is the High Priest." Second, Bede: I knew not, he says, that he was the High Priest, because through the Gospel the Mosaic priesthood had already ceased; and yet Paul corrects himself thus, as if he had sinned, so that he might teach others that reverence is owed to those in whose power we are. Thus also St. Augustine, book I of Sermon on the Mount, chapter XIX, as if to say: I recognize no other High Priest than Christ, to whom it is not permitted to curse; and yet you curse, when in me you hate nothing other than his name. Whence the same, epistle 5 to Marcellinus, and from him Lorinus thinks Paul speaks here ironically and mockingly, as if to say: I knew not that he was the High Priest, because from his furious manner of speaking he does not appear to be a high priest, but a tyrant. But the first explanation is more true, yet the second seems more clever and mystical than genuine and literal; the latter does not sufficiently accord with Paul's simplicity and candor. But to this it could be conveniently answered that Paul prudently acted as a fox with foxes, namely dealt craftily with the crafty, and answered cleverly and mockingly to the clever and mockers, according to that saying in Psalm 117, 27: "With the elect thou wilt be elect, and with the perverse thou wilt be perverted," for which Genebrardus and the Zurich Bible translate: "With the candid thou wilt deal candidly, and with the crafty thou wilt deal craftily": for this is what the Hebrew תתפתל titpattal signifies. And that saying: "Answer a fool according to his folly," Proverbs 26, 5. Wherefore this clever and sharp sense, not unworthy of Paul's character, indeed congruous and suited to his genius and pleasant and versatile wit, seems to appear. It is well known, that which is recorded in Plutarch in the Life of Sulla, Carbo is remembered to have said. For when Sulla waged war not only in open battle, but also by stratagems, he says: "I wage war with a fox and a lion (both of which dwelt in the mind of Sulla), but I am more grievously troubled by the fox." And that saying of Lysander in the same author: "If the lion's skin is not sufficient, the fox's must be added:" by which he signified that war is to be accomplished more by stratagem than by open force. For, as Virgil says, "Who would inquire whether it be cunning or valor against an enemy?" Thirdly, Baronius responds that, besides the high Priest, there was another appointed second in order over the rest, who was called prince of the priests, and that he sat on the opposite side of the high Priest first, so that Paul doubted which was the high Priest. But truly concerning this second Priest we read nothing anywhere: for the firstborn of the priestly families were priests, equal among themselves, over whom alone the high Priest presided. Fourthly, more simply Chrysostom, Lyra and Dionysius respond, that Paul did not recognize the Priest, because he had been away from Jerusalem for a long time, and this was a new high priest, and he was surrounded by many standing by. Sanchez and others add that Paul heard the voice of the Priest, but did not know from whom the voice was uttered on account of the crowd, especially because this council appears to have been convened not in the ordinary place, namely in the temple, but in the fortress of Antonia, where they sat in a tumultuous and confused manner, and therefore the high Priest did not sit in his throne, but in a seat or bench, mixed among other priests and judges. THOU SHALT NOT CURSE THE PRINCE OF THY PEOPLE,—thou shalt not detract, thou shalt not revile, thou shalt not despise: for this is the Hebrew קלל kalal. See the sayings at Exodus xxii, 28. Thus St. Cyprian, book IV, epistle 9 to Florentia, asserts that he heard this voice from God in a vision: "Whoever does not believe in Christ making a priest, shall afterwards begin to believe in a priest avenging."
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6. OF THE SADDUCEES. — "This is the most cruel of all the Jewish sects in judgment," says Josephus, lib. XX Antiq., cap. viii, where he also adds that Ananias (whom many wish to be this Ananias) was a Sadducean high priest. I AM A PHARISEE. — For this was the better and more honored sect of the Jews: for it believed in the immortality of the soul, abstained from pleasures, and devoted itself to the law and wisdom. This is the apple of discord, which Paul prudently casts between the Pharisees and Sadducees, so that he might set them against one another; for both were unjustly conspiring for Paul's death, and therefore they were investigating his cause not as fair judges, but were precipitating it as furious witnesses. It was therefore better for them to contend divided among themselves than to oppose the truth unanimously. Wherefore Paul, piously and prudently, breaks their impious harmony by sowing schism, so that through this each part becomes weaker for perpetrating evil, being more vigorously divided and disputing among itself. Note: To sow discord among citizens is impious. Wherefore the political axiom of Machiavelli is impious: "If you wish to reign, divide." For this is not the part of a prince, but of a tyrant. But if enemies and the impious conspire unjustly among themselves against my good or that of the republic, namely in sedition, heresy, impiety or other crime, it is lawful to sow dissension among them, indeed this is the only means of dissolving an impious faction and conspiracy, as St. Thomas teaches, II II, Quaest. XXXVII, art. 1, ad 2. And St. Gregory, lib. XXXIV Moral., cap. IV: "The unity of the wicked," he says, "is harmful, and therefore must be divided, according to that Psalm. LIV, 10: Cast down, O Lord, and divide their tongues. Thus God divided the tongues of the builders of Babel, and thus scattered their insane building and tower. Thus he divided the impious union of Abimelech the fratricide with the Shechemites, Judg. IX, cap. xxiv. Thus he divided Rehoboam and Jeroboam, or Judah from Israel, III Kings xii. Thus Cato, as Plutarch testifies in his Life, sowed little dissensions among his slaves, lest they conspire for thefts or other damages to their master. The same appears in heretics: for these, like Samson's foxes, conspire by their tails and set the Church on fire, yet they go off in different directions by their heads: wherefore the discord and war of heretics is the peace of the Church." Cardinal Hosius wisely saw and declared this, that great rival of the great Hosius of Cordova in defending the faith. For when at the Polish diets, at Cracow, the Lutherans and Calvinists urged that the Tridentines and Anabaptists be expelled from the kingdom, Hosius resisted: "Let them rather," he said, "devour one another, so that they may be consumed by one another: for the war of heretics is the peace of the Church. Either let all who have departed from the Church be proscribed together, or let all be tolerated together. For truth, not falsehood, ought to drive out falsehood. To expel only the Tridentines and Anabaptists is to canonize the Lutherans and Calvinists, and to increase their power and nourish their boldness. If you wish to go mad, rather receive this dominion of the impious Tridentine Gregory's perfidy, and call it also Polish faith: or if you wish to arrive more quickly and without trouble at the perfection of the Lutheran Gospel, renounce the whole of Christian faith together, and say: Let us eat, drink, for tomorrow we die. Why so many circumlocutions? Why these so many roundabout ways? The perfection of the Lutheran Gospel is atheism and epicureanism. For Satan had no other purpose when he raised Luther from the depths of hell than to root out faith in God from the souls of mortals through him. But he did not wish to show his horns immediately, lest men be at once deterred from him by the foulness of the thing. He is as much anathema, as much a heathen and a publican, who does not hear the Church in many things as who does not hear it in few: just as he who is covered by a palm's breadth of water is as much drowned as he who is covered by the abyss of the sea. Hence that most wicked impostor published a book on the three impostors of the world, Moses, Christ and Mahomet. Thus from small beginnings one ascends to the highest degree of impiety. If one labors for the peace of the kingdom, the Lutherans and Calvinists must first be expelled. For these in France, England, Germany, have stirred up civil wars. And from these were born the Tridentines and Anabaptists. These seeds of wars and disturbances must be rooted out. Do we grieve that the peace of the Church is torn? Luther tore it. Do we grieve that temples are destroyed, burned, profaned, monasteries overturned, fields, villages, cities laid waste? Luther destroyed, overturned, laid waste. Do we grieve that civil wars have been stirred up? Luther stirred them up. Do we desire the Moors, the Rofenses, the Carthusians? Luther snatched them away." See Stanislaus Rescius in the Life of Hosius, lib. II, cap. XXI. CONCERNING HOPE AND THE RESURRECTION OF THE DEAD I AM JUDGED. — Some distinguish hope from resurrection, in that hope regards the happiness of another life, whose object is God and the vision and enjoyment of God; whereas resurrection signifies the state of bodies to be joined together again, both of the damned and of the blessed. Others understand by hope the thing hoped for, namely Christ promised to the Jews, whom therefore Paul, Acts xxviii, 20, calls "the hope of Israel," saying: "For the hope of Israel I am bound with this chain." More simply and genuinely the Syrian joins these two together, and thus by hendiadys translates and explains it: Concerning the hope of the resurrection of the dead I am judged. For the hope of Christians is none other than the resurrection of the dead, as Tertullian says. Nor indeed did the Jews bring a suit against Paul concerning the hope of eternal happiness, but concerning the resurrection of Christ and of Christians. Whence also Vatablus thus explains it, as if to say: Therefore am I accused, because I defend and assert that the resurrection of all is to be hoped for: for the Jews, and especially the Sadducees, denying the resurrection, whose head is Ananias the High Priest, persecute me, because I teach that Christ, whom they themselves killed in order to extinguish Him and to abolish His name and sect, has risen, and will return to judgment, so that He may be the judge and avenger of them all, and from Him is to be expected our resurrection, not from Moses, not from the law, or from elsewhere. Therefore Paul does not lie here, but is silent concerning those things which I have supplied; which were prudently to be passed over in such a place and time. By "of the dead," understand Christ and Christians, who from death and through death hope to pass over to resurrection and immortality. Therefore the exposition of Hugh is impertinent, which is as follows: "Of the dead," that is for the dead who are in Purgatory or in heaven: for the question was not about this matter between the Jews and Paul. Again, those who are in heaven do not have hope, but the thing itself and the certainty already of eternal happiness, which is the resurrection made eternal. I AM JUDGED. — In Greek κρίνομαι: which some understand as διακρίνομαι, that is I am separated, I am set apart, as if a Pharisee believing in the resurrection, from the Sadducees denying it; concerning which exposition and many others Sanchez has much here. But the Syrian translates truly and genuinely, I am called to judgment; Vatablus, I am accused; others, I am condemned, and unheard, as if condemned by prejudgment, I am beaten. Note here again the freedom and courage of Paul in chains, among his very enemies, and they his judges. Wherefore you may truly apply to him the praises with which St. Cyprian celebrates the confessor Celerinus, lib. IV, epist. 5 to the Presbyters, Deacons and people: "He was the first to the battle of our time, he among the soldiers of Christ the standard-bearer, he in the beginning of persecution, burning with zeal, he contended with the very prince and author of persecution himself, and while he conquered his adversary with unconquerable firmness of his struggle, he made a way of conquering for others: not a victor by a brief summary of wounds, but a triumpher by long and enduring torments of prolonged struggle. For nineteen days shut up in the custody of prison, he was in the rack and in irons; but with his body placed in chains, his spirit remained loosed and free. His flesh wasted away by the length of hunger and thirst, but God nourished his soul living in faith and virtue with spiritual nourishment. He lay among torments stronger than his torments, shut up greater than those who shut him up, lying more exalted than those standing, bound more firm than those conquering, more sublime when judged than those judging; and although his feet were bound with the rope, the serpent was trampled, crushed and conquered by him. There shine in his glorious body the clear marks of wounds, there stand out and appear in the nerves of the man, in his limbs consumed by long wasting, the expressed traces. They are great, they are wonderful, which the brotherhood should hear concerning his virtues and praises." The same, lib. V, epist. 9 to Successus: "I ask," he says, "that these things be made known through you and your colleagues, so that by their exhortation the brotherhood may be strengthened and prepared for the spiritual contest, so that each of ours may think no more of death than of immortality; and filled with full faith and all virtue dedicated to the Lord may rejoice rather than fear in this confession, in which they know that the soldiers of God and Christ are not destroyed, but crowned."
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7. AND THE MULTITUDE WAS DISSOLVED, — departing, not home, but into various opinions and factions. For in Greek it is ἐσχίσθη (Our text reads ἐλύθη, that is was dissolved) τὸ πλῆθος, that is the multitude was divided. Thus the Zurich Bible; the Syrian, the people was divided.
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8. FOR THE SADDUCEES SAY THERE IS NO RESURRECTION. — Whence Christ proves the same against them in Matthew xxii, 23 and 32, from that passage of Exodus III, 15: "I am the God of Abraham, the God of Isaac, and the God of Jacob: for He is not the God of the dead, but of the living." NEITHER AN ANGEL, NOR A SPIRIT. — Therefore the Sadducees denied: first, that the rational soul is spiritual and immortal; second, that demons exist; third, that the Holy Spirit exists: thus Nazianzenus, oration 5, which is concerning the Holy Spirit; fourth, the Holy Trinity; for the generation of the Word is spiritual, and takes place in spirit; fifth, that God is spirit; for they held that in God there is only one person, equally as nature, and that it is corporeal, such as that of man. Thus Tertullian held that angels are corporeal, and the soul likewise of man is corporeal, indeed that it itself is a body fashioned and colored, namely of an airy and luminous color, which has its own senses, "eyes, ears and other members, by which it uses itself in thoughts and performs itself in dreams," and this is the inner man, whom St. Paul often names and celebrates. Thus concerning Tertullian St. Augustine reports, book X On Genesis according to the letter, in the last two chapters. The reasoning of Tertullian was this, that the soul appears to be from traducianism. For when a father begets a son, it appears that the soul of the father from itself traduces and propagates the soul of the son, just as one plant propagates another: but that which propagates and is propagated is a body, not a spirit. St. Augustine adds that Tertullian thought God to be corporeal, and therefore nothing in the world to be incorporeal: which was the heresy of the Vadians, who were therefore called Anthropomorphites. Hence also Tertullian says the soul of man, namely of Adam, is from the matter of God, book IV Against Marcion, chapter xxxvii. Pamelius, however, in the Paradoxes of Tertullian, excuses him from this error, in that he himself understood by body a substance, which in God and angels is spiritual, in men corporeal. BUT THE PHARISEES CONFESS BOTH. — The Syriac, for both, renders all: for there are here three things which the Sadducees denied, but the Pharisees confessed, namely resurrection, angel and spirit. But Luke joins the angel and spirit as it were one thing and of the same reason and kind and opposes them to resurrection, which is of bodies. Thus Chrysostom and Oecumenius. Wherefore less correctly does Cajetan hold that spirit, that is the rational soul, is to be counted as one with resurrection and opposed to angel.
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9. CERTAIN OF THE PHARISEES. — In Greek, the Scribes who were of the part of the Pharisees, that is the learned men and teachers of the Pharisees. CONTENDED, — they strove, contended, not from zeal for truth, but for the protection of their own sect. WHAT IF A SPIRIT (namely God, or the Holy Spirit) OR AN ANGEL SPOKE TO HIM? — Supply, who would blame, or accuse Paul? They allude to the ecstasy by which Paul said he was snatched away by God, taught and sent, chapter xxii, verse 17, and at the same time they strike at their adversaries and Paul's, the Sadducees, who denied angels and spirits, as if to say: We Pharisees with Paul believe that there are angels and spirits, equally as resurrection, which angels taught us, and the very nature of the soul proves. For if the soul is a spirit, therefore it is immortal, therefore it will rise again and will again assume a body: for by its natural weight it tends toward another, and without it cannot exist forever: for thus it would exist forever in an unnatural and violent state. What if therefore that very thing and the other things which Paul teaches were revealed to him in ecstasy by an Angel or by the Spirit of God, what have you, O Sadducees, by which to find fault with him and to object to him? For what he himself feels and teaches, we also feel and teach. If you accuse him, you accuse us. If you touch him, you touch us. Whence the Greek texts add "let us not fight against God," that is let us not contend with God and His Spirit, just as those proud giants of old, whom God therefore destroyed. But this addition appears to have crept in from a marginal note, taken from a similar statement of Gamaliel, by which he defends the Apostles, chapter v, verse 39. Behold what the love of one's own sect does. The Pharisees fight for Paul as for their altars and hearths, though he was otherwise their enemy, because he himself professed to be a Pharisee and a son of a Pharisee.
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10. TO DESCEND, — from the upper place of the fortress of Antonia to a lower place, where the council of the high priests was sitting, so that they might snatch Paul from it, as a Roman citizen, lest he be torn to pieces by the Sadducees.
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11. AND THE FOLLOWING NIGHT THE LORD STANDING BY HIM. — Hence it appears that Christ appeared to Paul through an angel in a vision while sleeping, and therefore Paul did not here really see or hear Christ. Thus Dionysius. BE OF GOOD COURAGE, — be bold, Paul, according to that of John xvi, 33: "Be of good heart, I have overcome the world." The Syriac renders, strengthen yourself. Truly did St. Pantaleon the martyr say in his torments: "Since Thou art with me, O Lord, what is it that I should fear?" "What indeed dost thou fear, O man, in the bosom of God?" says St. Augustine.
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12. NOW WHEN IT WAS DAY. — The Syriac version: when morning had come. THEY DEVOTED THEMSELVES, — swearing and saying that they wished to be destroyed by God and blotted out like an anathema, unless they killed Paul, as Vatablus says. For in Greek it is ἀνεθεμάτισαν ἑαυτούς, that is to say, they devoted themselves as it were as an anathema. Thus the Decii devoted themselves for their country. Secondly, they devoted themselves to hunger and death, namely that they would not taste any food until they killed Paul, and thus would die of hunger unless they removed him from their midst: for thus their devotion is explained by the following words. Thus Bede, Lyra and others. Thirdly and genuinely, joining both senses together, that is to say, they devoted themselves with curses, swearing and cursing, saying, for example, May God destroy us if we eat or drink anything before we kill Paul. For this is what they say in verse 14: "We have devoted ourselves with a devotion to taste nothing until we kill Paul," where the Greek texts have, "we have cursed ourselves with a curse," namely we have cursed ourselves with curses that we will eat nothing until we kill Paul. Baronius suspects, in the year of Christ 58, chapter 136, that these forty conspirators in the death of Paul were those priests whom Josephus in his Life writes were sent bound to Rome by Felix on a slight pretext, to conduct their case before Caesar. "Whom," he says, "in order to rescue from danger, especially since I heard that even in calamity they had not lost their care for piety, and sustained their life on figs and nuts; I came to Rome, where through Alituros a Jew of Poppaea, the wife of Caesar, I became known, and immediately through her I obtained absolution for those priests; and besides being given great gifts by her, I returned to my country." Baronius suspects that they, because they had sworn not to eat unless they had killed Paul, when they had less fulfilled their vow, abstained from bread and ate only dried food, lest they perish entirely. But this conjecture is ambiguous and obscure, especially because Paul, sent to Rome by Festus, the successor of Felix, the Jews who were in Rome said they had heard nothing of him, Acts 28:21, who certainly would have heard much of him from those priests, if they themselves had been sent to Rome bound on account of Paul.
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15. THAT HE MAY BRING HIM OUT TO YOU. — The Greek texts add αὔριον, that is, tomorrow, and this is clearly found in the Latin and Greek, verse 20. For they wished to accomplish the matter immediately, and thus to be absolved from their oath and vow. Thus Lyra.
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16. WHEN PAUL'S SISTER'S SON HEARD OF THE AMBUSH, — namely that it was being laid for Paul by the Jews. Whence the Greek texts plainly have: "When the son of Paul's sister heard of the ambush." Whether he heard of it by chance, or deliberately, in that he was concerned about his uncle and secretly investigated the plans which the Jews were plotting against him, as Lyra thinks, is uncertain.
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21. WAITING FOR YOUR PROMISE, — not made; but to be made, that is to say, they wait for you to promise, that you will bring Paul out to their assembly tomorrow.
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23. PREPARE TWO HUNDRED SOLDIERS TO GO AS FAR AS CAESAREA, AND SEVENTY HORSEMEN, AND TWO HUNDRED SPEARMEN. — The two hundred soldiers appear to be distinct from the two hundred spearmen: perhaps "soldiers" are called by a common name those of light armor, such as skirmishers, slingers and the like, who fought with javelins and bows; "spearmen" truly those who fought with spears or long pikes: for these are called in Greek δεξιολάβοι, just as now in an army there are musketeers and spearmen or pikemen, who are armored and carry long pikes, and are as it were the triarii and the strength of the army: both therefore appear to have been foot soldiers, because here they are distinguished from horsemen. Others however think the spearmen were horsemen, because they are joined with them, but distinguished here from common horsemen, in that these fought with javelins, bows and other weapons; spearmen truly with spears; just as now some horsemen are musketeers, others spearmen, such as the Epirotes or Albanians, whose author and leader was George Castriota, the terror and scourge of the Turks, who on account of this was surnamed by the Turks Scanderbeg, that is Alexander the Great. Some however think the two hundred soldiers are the same as the two hundred spearmen, so that the καὶ is explicative, and explains the two hundred soldiers. Verse 32 favors this, where besides horsemen, only soldiers are named, as if they were the same as the spearmen. But to this others respond, that the spearmen were foot soldiers, or horsemen, truly armed with spears, and are placed in the last place, because they were the last in the line of battle as it were triarii, as they still are the last. Here therefore Paul was conducted by 470 garrison troops. For the Tribune feared lest those forty, who had conspired for the death of Paul, should draw with them many crowds of the people. CAESAREA. — Caesarea was then the seat of the Prefect, because the capital of Judaea. Thus from Tacitus, book XVIII, Mariana; especially because Herod, having adorned it, named it Caesarea in honor of Caesar, and built a praetorium in it, as is evident from verse 35. Thus Ravenna was the seat of the Exarchs of Italy, not Rome. See here, how much more equitable, sincere and humane the Gentiles and Romans are toward Paul than the Jews raging against justice. Behold there the courtesy of the Centurion, with which he obeys Paul bound, and leads his nephew to the tribune. The Tribune with equal courtesy seizes him by the hand, hears him apart, imposes silence, and from his report, in order to protect Paul from the snares of the Jews, sends him attended by 470 soldiers to the prefect at Caesarea. Let those note this who swell with office and become insolent, and therefore admit to conversation only the powerful and the rich. For it is the duty of a magistrate to hear all benevolently, to join mercy with justice, not to be proud on account of power, to acknowledge himself a servant of others; to protect orphans, widows and the poor against the injuries of the powerful: tyrants do the contrary. Suetonius praises Augustus Caesar, in his Life, cap. xxxiii and lxxii, because he persisted into the night in hearing cases, even under porticoes, also using a litter as a tribunal, if he were somewhat weak in body, or even lying at home. Pliny, in the Panegyr., celebrates Trajan, because he was constant at the tribunal, "so that he seemed to be refreshed and restored by the labor." Demonax, when asked by someone how he could best administer the province entrusted to him, replied: "If speaking very little, you will hear very much." Artaxerxes, brother of Cyrus, surnamed Mnemon, that is Mindful, not only showed himself easy and affable to those wishing to approach him, but also ordered his wife to be carried in a chariot with the curtains raised, so that those who wished to meet with her would have access to her even on the journey. Thus Plutarch in the Sayings of Kings. The saying of Vespasian is famous: "It is not fitting that anyone depart sad from Caesar." Thus Suetonius in his Life. Aristippus, when he once petitioned Dionysius on behalf of a friend, and he did not admit his prayers, began to prostrate himself and embrace the feet of the king, and obtained his request. When someone blamed this deed as more abject than befitted a Philosopher: "It is not I, he said, who am at fault, but Dionysius, who has ears in his feet." Thus Laertius, lib. II, cap. viii. Ambassadors of the Lacedaemonians coming to Lygdamis the tyrant, when he put them off and pleaded infirmity: "By Jupiter, they said, we have not come here to wrestle with him, but to converse with him." Thus Plutarch in the Laconian Sayings. An old woman asking Philip to hear her case, when he said he had no leisure, exclaimed: "Then do not be king either;" wherefore Philip not only gave her but also others a ready ear. Thus Plutarch in the Sayings of Kings. Among Christians, the Emperor Gratian was illustrious, of whom Ausonius: "It is praiseworthy, he says, for an Emperor to give ready access to those who approach, and not to excuse himself on account of occupation. You still confirm those who hesitate; even when complaints have been explained, you ask questions lest anything still remain unspoken." He celebrates the accessibility of St. Ambrose, which St. Augustine experienced: for he was surrounded "by crowds of busy men, to whose infirmities he ministered: nor was anyone forbidden to enter, nor was it the custom for those coming to be announced to him." FROM THE THIRD HOUR OF THE NIGHT. — Refer to that, that is to say, So that from the third hour of the night they begin to go and set out with Paul toward Caesarea. Moreover the Romans, and from them the Jews, just as they divided the day into four parts or hours, so also divided the night into four watches or hours, each of which comprised three of our hours: at the beginning of each of these there was a change of watches and watchmen in the camps and outposts. Just as therefore the third hour of the day is the third from sunrise, so the third hour of the night is the third from sunset, which the Italians call the third of the night. Otherwise Dionysius, who interprets the third as the third after midnight, or the third watch of the night. The former opinion is clearer: for it follows, vers. 31: "They led Paul through the night to Antipatris," etc.
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24. AND PREPARE BEASTS OF BURDEN, — namely horses, asses or mules, for carrying Paul and his companions. Thus Dionysius. The Syriac version translates, prepare a beast, so that you may make Paul ride upon it, and having rescued him, bring him to Felix the governor. See here how God not only protects Paul, but also honors him. For he went as a horseman surrounded by the protection of 470 horsemen and foot soldiers, who were assigned to him for the protection of his body against the Jews. Whence δεξιολάβους, that is lancers, Suidas and others translate παραφύλακας, that is guards of the body. What prince or king goes forth attended by 470 guards and bodyguards? Thus goes this Paul. Truly precious in the sight of the Lord is not only the death but also the life of His Saints. TO FELIX THE GOVERNOR. — This Felix, as testified by Suetonius in Claudius, cap. xxviii, was the brother of Pallas, who from a slave became a freedman of the Emperor Claudius, and held favor and power with him: and so much so that he brought about the marriage of Agrippina, the mother of Nero, with Claudius, and thus was the cause that Nero succeeded Claudius in the empire. Wherefore in favor of Pallas, Claudius appointed Felix his brother prefect of Samaria, and afterward Nero of all Judaea. But Felix, made governor from a slave, became puffed up and fell, of whom in the following cap., vers. 3. Salvianus wisely said to Eucherius: "Arrogance is usually the attendant of new honor." And Ausonius: "Revere fortune, whoever you are, / Who suddenly from exile have advanced to wealth."
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25. HE FEARED. — This verse is lacking in the Greek and Syriac. AS IF HE WERE ABOUT TO RECEIVE MONEY. — Supply, from the Jews, if they had permitted them to kill Paul. For in many things that saying of Cato is true, found in Gellius, book XI, chapter xviii: "Thieves of private thefts live in chains and shackles, thieves of public funds in gold and purple." Excellently the Nazianzen against Julian the Apostate, growing insolent in purple, oration 3: "Will you not, he says, cast it in the teeth of the Tyrians, from whom that pastoral dog came forth, who with the murex eaten away and his lips stained with blood, showed the shepherd the flower; and through them to you Emperors extended that cloth, unlucky and proud for the wicked?" For, as Elias explains there, the dog was the inventor of purple and its dye. For when he had devoured the murex, and from the juice expressed from it his mouth became red, the shepherd, thinking his dog was shedding blood from a wound, caught the juice in wool, and seeing it become purple from it and flowing from the murex, he made the matter known. Furthermore, the Nazianzen calls purple a mournful cloth, both because purple brings to proud princes the arrogance by which they oppress the wretched, and hence mourning to the wretched oppressed; and because the purple color reminds us that those ready of spirit should shed their blood for the salvation of their subjects; which when they have not remembered, such as they are in no way, they draw from it an occasion of pride and arrogance.
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26. MOST EXCELLENT, — κρατίστῳ, which in the first place can be translated most powerful, from κράτος, that is, strength, dominion: thus Vatablus; in the second place, most excellent, so that it is the superlative of the comparative κρείττων, that is, better, more excellent: thus Pagninus; in the third place, most victorious: thus the Syriac from κρατεῖν, that is, to conquer; in the fourth place, most excellent. Thus Our Author. Note that this epithet is accustomed to be given to governors, princes and nobles, who took their name from "optimus" (best), namely because they were best and most excellent in strength, clemency, justice, merits toward the Republic and every virtue (for such governors were once chosen), or ought to be. Wherefore Dio says of Trajan that he rejoiced in the name of Most Excellent above all other titles of honor. Hence also it was customary to acclaim to Emperors: "May the Emperor live happier than Augustus, better than Trajan!" Moreover, just as Candidates, as Seneca testifies, book I, epistle 3, were greeted with this title: "Good men;" so those who had already obtained magistracy, these same were called "most excellent." Wherefore Paul without falsehood, chapter xxiv, verse 3, says: "Most Excellent Felix;" and chapter xxvi, verse 25: "Most Excellent Festus," although they themselves were wicked, because "most excellent" is a title of the highest dignity, not a praise of the person; yet it signifies that such should be the person who wishes to discharge public dignity and magistracy rightly.
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27. I RESCUED HIM, HAVING LEARNED THAT HE WAS A ROMAN. — The Tribune lies, so that he might show himself zealous for the Roman name, and thus win the favor of the Governor and the Romans. For when he rescued Paul from the hands of the Jews, he did not know that he was a Roman citizen, but learned this from him afterwards, when he wished to scourge him contrary to law and custom. Thus Lyran.
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29. NOTHING. — In Greek, μηδέν, that is, no crime. Note here how great was the innocence of Paul; so much so that the Tribune, a Gentile, testifies that he found no crime in him, although burdened by the calumnies of the Jews.
23:31
31. THEY LED HIM BY NIGHT TO ANTIPATRIS. — "Antipatris" was distant from Jerusalem seventeen leagues, or hours, as is evident from geographical tables: therefore that journey could not be completed in one night, especially since they began to set out in the third hour of the night, verse 31. Wherefore continuing their journey by day, in the afternoon, indeed toward evening they arrived at Antipatris, and there, weary from the long journey and resting and spending the night, "the next day, having dismissed the horsemen to go with him to Caesarea," which was distant from Antipatris about eight hours, "they returned to the camp," which was in Jerusalem in the fortress Antonia, as I have already said many times. Moreover Antipatris, formerly called Capharsalama, was a beautiful and pleasant city, situated in an excellent plain, rich in trees and rivers, adjoining the Mediterranean Sea, situated midway between Joppa and Caesarea, and equally distant from each, namely about eight leagues, or hours. Near this Nicanor was slain by Judas Maccabeus, I Maccabees, chapter vii, verse 31. Herod, king of Judea, building this, named it Antipatris after his father Antipater. In the time of the holy war it was besieged by Godfrey of Bouillon, but in vain, and was finally captured by Baldwin, who was made king of Jerusalem after Godfrey: today it is a village which is called Assur, says Brocardus, Bredenbachius and Adrichomius, in the Description of the Holy Land.
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32. HAVING DISMISSED THE HORSEMEN — seventy, with two hundred spearmen, if these were likewise horsemen, but armed with spears; but if the spearmen were foot soldiers, they returned to Jerusalem with the other soldiers: concerning which I spoke at verse 23.
23:33
33. THEY SET BEFORE HIM BOTH PAUL — παρέστησαν, that is, they stood before him, as before a supreme judge and governor, at his tribunal. With good reason does Dionysius exclaim here: "O happy governor, how truly happy you would have been, if you had known what manner of person and how great was he who was sent to you, and was for a time subject to your hands! How humbly would you have received him, and how reverently would you have treated him, as the Centurion Cornelius treated Peter! And now because you did not know this, nor did you deserve to be converted through Paul, whom nevertheless I do not doubt often prayed for your conversion, you were rather miserable and unhappy than happy."
23:35
35. AND HE COMMANDED HIM TO BE KEPT IN THE PRAETORIUM OF HEROD. — The Praetorium was the palace in which the Praetor, or governor of the place, or prince, such as Herod was, who had been made king of Judaea by Augustus Caesar, dwelt. In honor of Caesar, he enlarged and adorned the Tower of Straton, and it was called Caesarea by Caesar. And among other buildings, he built in it a praetorium for himself and his successors; in which therefore legal cases were tried, prisoners were kept, and justice was administered: there accordingly Paul, like other defendants, was kept in custody.
Machine translation from the Latin, not reviewed.
23:1
v. 1 intendens autem in. concilium Paulus ἀτενίσας cf. 1,10; 3,12, ait 7 viri fratres, merito synedristas coram tribuno noa agaoscit tamquam iudices suos aut sibi superiores, sed eos ut aequales alloquitar; nam si eorum auctoritatem et in se potestatem professus esset, eorum accusationibus magnum addidisset pondus coram tribuno. Et iure eos fratres solum sibi esse fatetur. Nam iis profecto nulla ineret auctoritas iudicandi de munere et officio apostoli; ego emni conscientia bona conversatus sum ante Deum usque in hodiernum diem; cf. 34,15, Phil. 3,6 secundum iustitiam quae in lege est conversatus sine querela; immo etiam id suo modo valet de sua in Ecclesiam persecutione; nam ignorans feci (1 Tim. 1,13); praeprimis autem id asserit ratione habita synedristarum de sua vita postquam synagogae et Iudaismo valedixit; hanc enim partem vitae eius culpabant adversarii (Beel.). Summus sacerdos, iam antea in Paulum infensus, facillime offendi poterat, quod Paulusin exordio sermonis non satis dignitatem ipsius observasset vel quod compellatione fratrum nimis familiariter reus ad iudices locutus esset vel quod dixisset se in omnibus recte coram Deo > vitam instituisse, qua affirmatione agendi modum Iudaeorum condemnavit (cf. Calm. Felt.). Herodes, Agrippae defuncti frater, cui commissus erat Chalcidis principatus, impetraverat a Claudio praeter alia ius creandi summos sacerdotes; summovit a sacerdotio Cantheran et in eius locum substituit losephum Cami filium (losephus, Antiq. 20,1,3); ei sacerdotium iterum abstulit idque contulit Ananiae Nebedaei filio (1. c. 20,5,9; cf. 20,6,2. Bell. iud. 2,12,6). Vir is erat avarus et ferox; missis suis servis decimas sacerdotibus vi auferendas curabat, qui dare recusabant, vapulabant (Antiq. 20,9,2). Gessit pontificatum circa 87-59 (Schürer 11 p. 170);
Narrationem esse a fide rei gestae alienam inde concludere volunt quod tribunus non quaerit a synedristis, de qua re Paulum accusent, sed quod statim Paulum loquentem audimus (cf. Hilg.). Verum Lucas iam retulit 22,30 cur tribunus svnedrium convocasset. Inde satis indicat etiam tribunum significasse synedristis, cur tandem ad eos descenderet cum Paulo; nam tribunum adstitisse mutum nec dicere quid vellet a synedristis, nemo sibi $nget; neque post 22,30 necesse erat explicite efferre, quid tribunus vellet audire ab illis. Postquam autem tribunus rem significavit, omnino e re eret, ut Paulusqui iam optime noverat quorumnam accusaretur sui inciperet defensionem. Unde narretio nihil continet quod improbabile sit;
23:2
v. 2 princeps autem sacerdotum Ananias praecepit. astantibus. sibi percutere os eius; praecepit ministris; percusserintne non liquet; aderat tribunus qui id arceret (Bl.). Neque Paulus tale mandatum dari ferre poterat silentio; alias enim contemptibilis evasisset tribuno, si se quasi servum alapa percuti tacite permisisset, uti bene notat CAr. : alioquin nolebat tribuno εὐχαταφρόνητος φανῆναι (sim. Oec.). Nam persona quam gerebat, causa quam defendebat, non patiebantur ut honorem suum negligeret et inique secum agi permitteret, quin saltem adversariis suis iniquitatem ipsorum ostenderet (Caím.). lam veteres aliqui, uti Sanchez (cf. Lap.), Menochius, Tirinus et recentiores, uti Fe/t. Bels. Bl., recte concludunt ex v. 3 et 5 5, Paulum audisse quidem tale praeceptum dari neque tamen in illo consessu potuisse distinguere a quo datum esset ex synedristis;
23:3
v. 3 tunc Paulus dixit ad eum, utique ad Ananiam qui scil. iusserat; at iubentem esse Ananiam ignoravit Paulus; unde ad eum ex mente scriptoris : additur, non ex scientia Pauli percuttet te Deus, μέλλει, non est imprecatio, sed comminatio divinae punitionis propter iniuriam et iniustitiam, quam a Deo non relinqui impunitam Paulus sibi conscius est ; unde ea vox etiam prophetica dicitur (cf. 001. Salm. Calm. Felt. Bels. Wendt) et bene iam Beda adnotat : « non dixit percutiat, sed percutiet, indicativo utique modo hoc ipsum futurum significans, non optativo maledicens », id quod etiam magis valet de textu graeco μέλλει 1. e. certo te percutiet; paries dealbate cf. Matth. 23,27; ita iudicem illum vocat, quod splendida specie praeditus esset utpote legis vindex et lege iudicans, sed mens eius iniquitate esset repleta (Theoph.); > pulchra est species, intus vulgares lateres » (B/.) ; aliis placet alludi ad Ez. 13,10, eiusmodi parietem scil. esse casurum. Rei indignitatem effert confirmans quae dixit : et tu sedens 1udicas me secundum legem et contra legem 1ubes me percuti! xa σὺ etiam tu (inter ceteros) ; errat Paulus (v. 5) putans aliquem ex assessoribus illa locutum esse ) 81.( Ab aliis audit Paulus pontificem 4601986 mandatum;
23:4
v. & et qui astabant dixerunt : summum sacerdotem Dei maledicis? id est : sic (talia loquendo) maledicis;
23:5
v. 5 dizit autem Paulus : nesciebam fratres quia princeps est sacerdotum ὅτι ἐστὶν ἀρχιερεύς scil. is qui ita locutus est; potest ἀρχιερεύς carere articulo quia ex mente loquentis suppletione hac tacite facta praedicatum est. Apostolum loqui sincere et velle verbum durum excusare et adstantium indignationem emollire ostenditur compellatione fratres et eo quod statim addit : scriptum est enim : principem populi tui non maledices ; cf. Ex. 92,98; i. e. si scissem pontificem ea locutum esse, non dixissem neque verbum illud mali ominis neque iudicium illud de malo eius agendi modo protulissem ; nam Scriptura vetat xxxi; loqui de.eo qui est ἄρχων τοῦ λαοῦ, qui in auctoritate constitutus est (cf. Beils.). Hoc autem textu allegato excluditur opinio eorum qui volunt Paulum ironice locutum esse : nesciebam virum qui ita contra legem agat esse pontificem (ita τινὲς apud Chr. Salm. Lorinus, Weiss); nam tum revera scivisset eum esse pontificem et dicere voluisset solum : talem ego non agnosco modum agendi dignum pontifice; sed ad hanc sententiam inepte adiungeretur textus ille. Alii plerumque censent Paulum revera ne- 801886 Ananiam esse pontificem (cf. CAr. Oec. Theoph. Cai. Lap. Calm.) vel existimasse. pontificatus sedem eo tempore vacare (Beel.). At utrumque plane est improbabile, cum Paulus iam ex aliquot diebus esset in urbe et cum ordinem consessus synedrii cognitum haberet. — Ceterum quod Paulus dixit : percutiet te, impletum est; nam Ananias mense septembri anno 66 « in regiae domus aquae ductu latitans captus est et a latronibus (i. e. a sicariis) cum fratre Ezechia interfectus » die septimo mensis Gorpiaei (Elul, septembris; cf. Iosephus, Bell. iud. 2,17,9). | Pontifex erat sadducaeus; sadducaeorum τὸ ἦθος dicit losephus esse ἀγριώτερον (Bell. iud. 2,8,14). Facile fieri poterat, ut pharisaei inter synedristas inhumanitate pontificis offenderentur, praesertim quia illa Pauli reprehensione iustissima exposita esset coram tribuno, qui merito censeri poterat despicere summum magistratum Iudaeorum adeo ferociteragentem et aestu irae abreptum contra eum qui sui defensionem | inciperet. Sciebat Paulus quid pharisaei sentirent contra sadducaeos; fortasse sciebat quoque aliquos e pharisaeis synedristis sibi aliquatenus favere. « Sicut unitas bonorum semper est utilis, sic malorum unitas semper est bonis noxia; unde nunc apostolus persecutores suos dissociare satagit, ut quem uniti cinxerant divisi 18481004 » (Beda);
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v. 6 sciens autem Paulus, quia una pars esset sadducaeorum (cf. 5,1'T) et altera pharisaeorum exclamavit in concilio : viri fratres, ego pharisaeus sum, filius pharisaeorum, non solum pater meus, sed alii quoque maiores pharisaei erant, de spe et resurrectione mortuorum ego iudicor ; proin causam suam esse intime iunctam et sociatam cum dogmatis pharisaeorum ; Phil. 3,5 secundum legem pharisaeus; quare merito notat δέ. : nugas agunt qui hoc εἰμί (pharisaeus sum) offenduntur. Quod dicitur de spe et... explicari potest xz quod dicunt epexegeticum seu explicativum : de spe et quidem de resurrectione, ita ut quae sit spes accuratius determinetur (cf. 25,15) vel ita ut notioni generali de spe quam pharisaei habent scil. instaurationis messianae addatur particulare alterum de resurrectione (cf. 96,6); de spe resurrectionis praebent versiones syr. et philox. Cum apostolus per apparitionem Iesu qui ex mortuis resurrexit se dixisse vocatum ad praedicandum gentibus evangelium, vere dicere potuit quod dixit. Cardo enim quaestionis quam Iudaei discutere debebant, erat : resurrexitne Iesus. Hac quaestione affirmata causa Pauli erat iustissima. Ea itaque in rerum conditione Paulus vàlde prudenter, ut ipsos synedristas inter se committeret, quaestionem eo modo definivit
23:7
v. 7 et cum haec dixisset, facta est dissensio tnter pharisaeos et sadducaeos et soluta est multitudo &c4(c0r, divisa est multitudo synedrii cf. 15,5; schisma factum est inter assessores
23:8
v. 8 sadducaei enim dicunt non esse resurrectionem neque angelum neque spiritum ; pharisaei autem utraque confitentur; « atqui tria sunt; cur ergo dicit 202-5047 vel quod spiritus et angelus unum sunt, vel quia dictio illa non solum de duobus, sed etiam de tribus accipitur » (CAr. Oec.); utraque i. e. resurrectionem et substantias spirituales confitentur. Saddu- 0801 negant animas permanere, docent eas simul cum corpore συνχφανίζειν interire (Bell. iud. 9,8,1%. Antiq. 18,1,&; cf. 13,5,9; 13,6,10); ceterum vide ad Matth. 22,23. Iam describitur illa στάσις et illud xai ἐσχίσθη,
23:9
v. 9 factus est autem clamor magnus et surgentes quidam pharisaeorum, quidam de scribis partis pharisaeorum (gig) pugnabant dicentes : nihil mali invenimus tn homine isto; quid si spiritus locutus est ei aut angelus? sine apodosi, quae reticentia reddit orationem multo vivaciorem (Patr.); interrogant scil. sadducaeos : num id impossibile est, contendentes contra eos id plane fieri posse et 384 esse omnino probabile factum esse. Minime mirum est fuisse in synedrio qui sive aequitate ducti sive partium societate studioque Pauli causam tuerentur (B/.); aderant qui Paulum de visionibus sibi factis referentem audierant (22,6 seq. 18). . Incalescebat contentio et dissensio eo magis quia inter se odio habebant
23:10
v. 10 et cum magna dissensio facta esset, timens tribunus ne discerperetur Paulus ab 1psts, ne, si pugna ingravescente sadducaei manus Paulo iniicerent.et pharisaei de illorum manibus eum vi abstrahere niterentur, ipse discerperetur, iussit milites descendere per militem aliquem ex vicinis castris maiorem numerum arcessivit (5/.) τὸ στράτευμα satellitium ) 266/.( , manus militum cf. Luc. 93,11 ot infra v. 91 et rapere eum de medio eorum ac deducere eum in castra. 10 tribunus certo cognovit nihil proferri contra Paulum criminis, verum agi solum de quaestionibus ad Iudaeorum superstitionem pertinentibus (cf. 23,29). f) Yadaeorum coniuratio tribuno indicatur 2 δὰ principem sacerdotum, item ph. In v. 15 ph (mg) sah fl : nunc igitur rogamus vos ut hoc nobis faciatis, ut cum congregaveritis consessum 10106418 tribuno ut producat eum ad nos; Lcif gig nunc ergo vos colligite concilium et notum facite tribuno ut deducat eum ad vos; add in fine 137. szv δεη xat ἀποθανεῖν item ph (mg) ἢ licet oporteat (et) nos mori. In v. 20 ὡς μέλλων א ABE aliq minusc cop aeth. In v. 22 gig quia haec nota fecisti mihi. luxta est Dominus iis qui tribulato sunt corde et humiles spiritu salvabit (Ps. 33,19; Salm.)
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v. 11 sequenti autem nocte assistens ei Dominus ait : constans esto θάρσει bono esto animo; stcut enim testificatus es de me in lerusalem, sic te oportet et Romae testificari τὰ περὶ ia: res meas, causam meam tuo confirmasti testimonio ; εἰς potest explicari quia testimonium quasi iufertur in urbem, dirigitur ad incolas; ἐπιστάς, uti 12,7, designat apparitionem subito factam. Quod 19,91 sibi proposuerat Paulus, partim factum est; alterum quoque divinitus nunc approbatur, Paulum visurum esse Romam; at quando et qua in conditione, ipsum adhuc latet; > vide quanta consolatio et exhortatio z223x752:;; primo laudat eum; dein non sinit eum occultam sibi adhuc romanam profectionem formidare, ac si diceret : non modo illuc ibis, sed etiam tanta uteris loquendi fiducia א (Chr.)!. Ad quantum odii et iniquitatis culmen progressi sint adversarii Iesu et Pauli manifestatur
23:12
v. 12 facta autem die collegerunt se quidam ex ludaeis ποιέσαντες συστροφήν facta coitione, conspiratione e devoverunt se dicentes neque manducaturos neque bibituros, donec occiderent Paulum; diras sibi imprecati sunt poenas et exitium, interposita iurisiurandi religione, si quid gustarent, antequam Paulum interficerent; ἀναθεματίζειν ἑαυτόν se interitui devovere. Proin firmis- . sime id statuerunt facta suimet ipsorum exsecratione;
23:13
v. 13 erant autem plus quam quadraginta viri qui hanc conurationem fecerant ; inter eos etiam fuisse numero haud exiguo Iudaeos asianos, ephesios, satis ex 21,27 colligi poterit. Simul statuunt modum quo rem confici posse sperant
23:14
v. 1& qui accesserunt ad principes sacerdotum (principem, gig. ph) et seniores et dixerunt : devotione devovimus nos, strictissime, diris imprecationibus nos obligavimus, ntht/ gustaturos donec occidamus Paulum;
23:15
v. 15 nunc ergo vos notum facite tribuno cum concilio, ut producat illum ad vos, tamquam aliquid. certius cognituri de eo; vos simul cum ceteris synedrii assessoribus indicate tribuno; volunt itaque, ut nomine totius synedrii postuletur a tribuno, ut iterum Paulum deducat, nos vero priusquam appropiet parati sumus interficere illum ; apte in altera lectione : etiamsi oporteat nos quoque mori. Nam militibus qui Paulum deducerent erat resistendum ; sed facile posse viros quadraginta paucis illis militibus . superatis rem ad exitum perducere sperabant. ut quacumque demum ratione sibi aliquam pandant viam ad propositum assequendum. Proin, etsi postulatio eorum tribuno facienda esset stulta, nondum sequeretur propterea priorem narrationem esse falsam. E contra, 8 priore narratione optime explicatur, quomodo tale capiant consilium et talem excogitent modum interimendi Paulum. Ecce, oculi Domini super metuentes eum (Ps. 32,18. Eccli. 15,90; 35,19);
23:16
v. 16 quod cum audisset filius sororis Pauli insidias, venit et intravit. in. castra nuntiavitque Paulo; quomodo is coniurationem senserit ignoratur; sed mirari iuvat providentiae ordinem quae ex imminenti discrimine Paulum eripuit. Cum eousque nihil criminis contra Paulum esset prolatum, non erat, cur liber accessus suis negaretur (cf. 24,93);
23:17
v. 17 vocans autem Pàulus ad se unum ez centurionibus ait : adolescentem hunc perduc ad tribunum; habet enim aliquid indicare 1l; probe enim scivit tribunum nullatenus posse permittere, ut civis romanus in custodia romana positus a Iudaeis interimatur;
23:18
v. 18 et ille quidem assumens eum duxit ad. tribunum et ait : vinctus Paulus, ξέσμιος 1. e. in custodia militari positus, ad militem custodientem catena vinctus (Fe/t. Bl.) rogavit me hunc adolescentem perducere ad te, habentem aliquid loqui tibi; notat Calm. : humana auxilia quae Dei bonitas sibi in manus praebebat Paulus non negligit; eius in Deum fiducia expers erat arrogantiae, ac sapientiae et prudentiae habebat plurimum; negligere enim naturales et humanas opes, cum praesto occurrunt, perinde est ac Deum tentare. Tribunus familiariter iuvenem suscipit; iam ei reverentiam Paulus inspiraverat, unde nuntium a Paulo missum amice tractat
23:19
v. 19 apprehendens autem. tribunus manum il(ius in amicitiae et clementiae significationem, ut libere et audacter loquatur, 5606551) cum eo seorsum , ut res maueret secreta, e/ interrogavit illum : quid est quod habes indicare mihi?
23:20
v. 20 ille autem dixit : Iudaeis convenit rogare te ut crastina die producas Paulum in concilium quasi aliquid certius inquisituri sint de illo, ὡς £1», volunt scil. ut tu aliquid certius de eo eognoscas seu scisciteris. 1106 poterant protendere, immo debebant, quia in priore illo conventu nihil didicit tribunus de Pauli crimine; at magistratus romanus tamen eum non in cuslodia retinere poterat causa plane incognita. Quare haec lectio satis commendatur et congruit cum 22,30. Minus placet altera μέλλοντες, vel μέλλον (σὺν- ἐδριον scil.); nam cum Iudaei Paulo adeo sint infensi, certe sciunt cur sint infensi, neque opus habent, ut coram tribuno fateantur se non satis accurate nosse quid tandem de Paulo sentiendum sit;
23:21
v. 21 tu vero ne credideris illis; insidiantur enim ez eis viri amplius dere plebi rabidae; quare Paulus iure suo utitur; v. 25 et cum astrinzissent eum loris προτείνειν explica; cum eum milites protendissent ad excipienda lora i. e. lororum verbera (B/.), cum eum protendissent columnae ad flagellationem (Beel. Patr. Felt. Weiss, Wendt). dicit astanti sibi centurioni Paulus : si hominem Romanum et indemnatum licet vobis flagellare? duo monet quae contra ius facere volunt : sine ulla inquisitione punire, civem romanum flagellare. Interrogatio subironica est, confidentiae plena (B/.); v. 26 quo audito centurto accessit ad tribunum et nuntiavit ei dicens : vide (gig, al.) quid acturus es? hic enim homo civis romanus est; rem certo explorare tribunus vult; v. 57 accedens autem tribunus dixit illi : dic mihi, si tu Romanus es? at ille dixit : etiam, sum (gig, uti D cy; v. 98 et respondit tribunus, nexus inter Paüli verba et tribuni responsionem bene indicatur verbis illis quae Beda ex altera editione affert et quibus responsio tribuni quae in nostro textu habetur facilius intelligitur : tam facile dicis civem romanum esse? ego multa summa ctvilitatem hanc consecutus sum; cum enim Paulus breviter affirmasset, dicit : mirum te hominem nihili tantam rem tam parvi facere, quam ego probe sciam quanti mihi constiterit ) 27.(. Narrat Dio Cassius (60,17) vendidisse civitatem romanam Claudii uxorem libertosque primo magno, postea minimo (cf. Felt. Dl.); et Paulus ait : ego autem et natus sum civis romanus, id quod etiam pluris aestimandum est; breviter et cum dignitate respondet. Qua ratione pater Pauli seu maiores civitatem romanam acquisierint ignoratur. Tribunus affirmanti Paulo fidem adhibet. Si quis falso sibi attribueret hanc civitatem, poena mortis plectendus erat; scribit Suetonius ^ Claudius civitatem romanam usurpantes in campo esquilino securi percussit (Claudius 25); v. 29 protinus ergo discesserunt ab illo qui eum torturi erant ; tribunus quoque. timuit postquam rescivit quia civis romanus essel et quia alligasset eum, et benc additur (vide lect. var.) et statim solvit eum ; id quod etiam apud Cassiod. servatum est : « quo dicto perterritus solvit eum et imminentia tormenta suspendit ». Nam facinus est vincire civem romanum (Cicero, Verr. 2,5,170); vide ad 16,37. Mansit tamen Paulus in custodia militari ad militem catena alligatus; unde 20:00: vocatur (23,18; 9% 97 ; 86,29. Beis.); cf. 98,16; v. 30 postera autem die volens scire diligen- (ius τὸ ἀσφαλές, 91,34 certum cognoscere, qua ex causa accusaretur a Iudaeis, solvit eum ἃ militari quoque custodia , ita ut non alicui militi alligatus coram synedrio sisteretur, et iussit sacerdotes convenire τοὺς ἀρχιερεῖς e£ omne concilium τὸ συνέδριον et producens Paulum statuit inter illos χαταγαγών Scil. ex castris, ex arce deductus est in locum in
23:2
Ananias (Greek 'Ανανίας, from Hebrew Hānanyāh «Jahweh Has Shown Mercy»)
… Shortly afterward he went with the priests and other Jews to accuse Paul before the procurator Felix (Acts 23:2-6; 24:1-9).
23:6
I. LIFE. - 1. Youth. - By birth P. inherited the right of Roman citizenship (Acts 16:37; 22:25-28) and a deep attachment to the Mosaic Law. He glories in being "a Hebrew, born of Hebrews; as to the Law, a Pharisee" (Phil. 3:5); elsewhere he calls himself "a Pharisee, son of Pharisees" (Acts 23:6) and recalls his almost fanatical zeal "for the traditions of his fathers" (Gal. 1:14). It is possible that in the intellectual city of Tarsus, P. attended Greek schools, but the traces …
23:8
… Only the Sadducees denied the existence of angels (Acts 23:8).
This doctrine, accepted only by the more elevated souls of Israel and rejected by the entire Sadducean sect (cf. Mt. 22:23; Lk. 22:27; Acts 4:1-2; 23:8), became universal teaching in Christianity. …
… They admitted "neither the resurrection (cf. Mk. 12, 28; Lk. 20, 27), nor angel, nor spirits" (Acts 23, 8) apart from God. According to Flavius Josephus they also denied "the survival of the soul, as well as punishment and rewards down there in Hades" (Bell. …
23:11
… On the night following his arrest in Jerusalem, Jesus, appearing to Paul, assures him that he must bear witness for him in Rome as he had borne witness in Jerusalem (Acts 23:11). St. Luke emphasizes the humane treatment used by the Roman authorities toward Paul as a prisoner in Jerusalem (the tribune Lysias), in Caesarea (the procurators Felix and Festus), …
23:12
… with the supernatural charisms (I Cor. 12:3). Paul hypothetically resigns himself to becoming an a., that is, deprived of salvation in Christ, if only he might see the Jews converted (Rom. 9:3). From a. arose the Hellenistic anathematize (Mk. 14:71; Acts 23:12, 14, 21).
Epistles I-II to the Thessalonians
… providential intervention of a tribune snatches Paul from their hands, as they drag him out of the sacred place to kill him (ibid. 21:27-34); and the tribune must send him under escort to Caesarea, to thwart the conspiracy formed to do away with him (ibid. 23:12-35). Under Herod Agrippa (ibid. 12) James is killed, and Peter would have had to suffer the same fate. …
… On learning that he was a Roman citizen, he released him and sent him to the Sanhedrin, but, informed by Paul's nephew of a conspiracy, he sent him under good escort to Caesarea (Acts 21:30-40; 22:24-30; 23:12-33; cf. 21:7 and 22) to the procurator Felix (v.).
23:14
In the New Testament (apart from Lk. 21:5) it indicates: a) an oath to be fulfilled under penalty of grave privations (Acts 23:14); b) "an object of malediction and execration" (Gal. 1:8-9). To utter it of Jesus was a blasphemous formula, incompatible with the supernatural charisms (I Cor. 12:3). Paul hypothetically …
23:23
… in Jerusalem, was held there as a prisoner for two years (from 58 to 60), under the procurators Felix and Festus: here he appealed to Caesar and, after defending himself also before Agrippa II and Berenice, embarked for Rome (Acts 9:30; 18:22; 21:8; 23:23-27:2).
23:25
To his tribunal at Caesarea Paul was sent in 58, having been arrested at Jerusalem by the tribune Lysias (Act. 23, 25-35). The Apostle defended himself against the high priest Ananias (v.) and the advocate Tertullus frightened F. and "his wife Drusilla, who was a Jewess, as he spoke of justice, of continence …
23:26
Theophilus (Θεόφιλος, 'Friend of God')
Some have supposed that T. was a fictitious name, collectively designating the Christian, the friend of God, but the title of "most excellent" (κράτιστε, Vulgate optime), attributed to T. in the Gospel (Luke 1:3) and in the Acts to the Roman procurators Felix (Acts 23:26; 24:3) and Festus (ibid. 26:25), lead one to regard him as a distinguished, authoritative personage. …
23:31
Lysias (Act. 23, 31). During the Jewish war it was taken by storm, "with the tower called Aphsku", by Cestius (Flavius Josephus, Bell. …
23:35
… When Judea passed under the direct dominion of Rome, C. became the seat of the procurators, who established themselves in Herod's palace (Acts 23:35).
… At Caesarea Paul was subjected to a military custody (in Herod's praetorium: Act. 23, 35) more severe than that at Rome. …
… Tertullus frightened F. and "his wife Drusilla, who was a Jewess, as he spoke of justice, of continence and of the judgment to come" (Act. 24, 25). Hoping for financial gain, F. kept him a prisoner in the praetorium of Herod until the arrival of Festus (Act. 23, 35-24, 27).
… The Roman procurator, who ordinarily resided at Caesarea in Palestine in the "praetorium of Herod" (Acts 23:35), when he went to Jerusalem lodged, in accordance with the custom of governors of occupying the palaces of deposed kings, in the palace of Herod (Philo, Legat. ad Caium, 38; Flavius Josephus, Bell. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.