返回Chapter 23
Chapter 23
Chapter Twenty-Three
Acts 23:1–5. Paul, fixing his gaze on the Sanhedrin, said: Brothers, I have lived before God in all good conscience to this day. The high priest Ananias commanded those standing before him to strike him on the mouth. Then Paul said to him: God will strike you, you whitewashed wall! You sit to judge me according to the law, and contrary to the law you order me to be struck. Those standing by said: Do you revile the high priest of God? Paul said: I did not know, brothers, that he was the high priest; for it is written: 'You shall not speak evil of a ruler of your people' (Exod. 22:28).
Paul speaks now not to the people and not to the crowd, "looking intently at the Sanhedrin," that "he had lived with a perfectly good conscience," that is, he is not conscious of being guilty before them in any of his actions, nor deserving of these chains.
"You sit to judge according to the law, and, contrary to the law, you order me to be struck." That is, transgressing the law, becoming guilty of lawlessness; as if to say: "Being worthy of very many punishments."
"You revile the high priest of God? Paul said: I did not know, brothers, that he was the high priest." How then did he say: "You sit to judge according to the law?" Yes, Paul pretends not to know, but this was not harmful but beneficial for the listeners. But I (Blessed Theophylact — Ed.) am very convinced that Paul truly did not know that Ananias was the high priest, since Paul had arrived recently in Jerusalem, had not associated with the Jews, and saw Ananias among many other persons. Indeed, among many and various persons the high priest was also inconspicuous.
"You whitewashed wall!" He calls him this because although Ananias assumed the bright appearance of a man who supposedly defends the law and judges according to the law, his mind was full of lawlessness. Therefore Paul also exposes in him the hypocritical appearance of outward devotion to the law.
Acts 23:6–8. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the Sanhedrin: Brothers, I am a Pharisee, the son of a Pharisee; for the hope of the resurrection of the dead I am being judged. And when he had said this, there arose a dissension between the Pharisees and the Sadducees, and the assembly was divided. For the Sadducees say that there is no resurrection, neither angel nor spirit; but the Pharisees acknowledge both.
Again he speaks in a human manner: "I am a Pharisee," but everywhere he is rich in grace. He does not deceive here either, because by his ancestors he is "a son of a Pharisee." And since the Jews did not want to say what they were accusing him of, he considers himself compelled to state it himself: "for the hope of the resurrection of the dead I am being judged," and he justifies himself both by their accusation and slander. The Sadducees, being senseless, perhaps did not even know God, and therefore do not believe that there will be a resurrection.
"The Pharisees acknowledge both." However, the Sadducees do not acknowledge three things (the resurrection, the existence of an Angel, and the existence of a Spirit). How then does the writer say "both"? But Spirit and Angel are one and the same; moreover, "both" is also said of three things. The writings of unlettered men and fishermen should not be measured by the standard of elegant outward refinement that distinguishes the compositions of professional writers — from this heresies are born.
Acts 23:9–10. A great cry arose; and the scribes of the Pharisees' side stood up and contended, saying: We find nothing evil in this man; and if a spirit or an angel spoke to him, let us not fight against God. But when the dissension became great, the commander, fearing lest they tear Paul apart, commanded the soldiers to go down and take him from among them by force and bring him into the barracks.
Something is lacking here for the completeness of the thought. The Spirit, it is said, or an Angel suggested to him the content of his speech — it is unknown. Or this is said from the perspective of the Pharisees, and in that case the words "if a spirit or an Angel spoke to him" should be understood thus: "Behold, he speaks of the resurrection; evidently, either the Spirit or an Angel imparted to him the teaching about the resurrection."
"The commander, fearing." He was afraid lest they tear Paul apart, since he had said that he was a Roman, and the matter was not far from danger. Finally the soldiers snatch him away, I think, as their own property.
Acts 23:11–14. The following night the Lord appeared to him and said: Take courage, Paul; for as you have testified about Me in Jerusalem, so you must also testify in Rome. When day came, some of the Jews formed a plot and bound themselves under an oath neither to eat nor drink until they had killed Paul. There were more than forty who made this conspiracy. They came to the chief priests and elders and said.
The Lord appeared to Paul, since He is a comforter in afflictions. But He did not appear to Paul before he had fallen into danger (the Lord strengthens us also through afflictions), and after His appearance He deigns to save his life by human means.
Acts 23:14–15. We have bound ourselves under a great curse to taste nothing until we have killed Paul. Now therefore, together with the Sanhedrin, give notice to the commander that he bring him down to you tomorrow, as though you were going to examine his case more precisely; but we, before he comes near, are ready to kill him.
They say that they "bound themselves with an oath," meaning that they would renounce their faith in God if they did not carry out what they had planned. Thus, if they made a false promise, they were under an oath as deceivers; if they had succeeded in killing Paul, they would again have subjected themselves to a curse as murderers, or God would have anathematized them.
Acts 23:16–24. But when the son of Paul's sister heard of this plot, he came and entered the barracks and told Paul. Then Paul, calling one of the centurions to him, said: Take this young man to the commander, for he has something to tell him. So he took him and brought him to the commander and said: The prisoner Paul, having called me to him, asked me to bring this young man to you, who has something to tell you. Then the commander, taking him by the hand and going aside privately, asked: What is it that you have to tell me? And he said: The Jews have agreed to ask you to bring Paul down tomorrow before the Sanhedrin, as though they intended to inquire more thoroughly about his case. But do not listen to them, for more than forty of their men are lying in wait for him, who have bound themselves with an oath neither to eat nor drink until they have killed him; and now they are ready, waiting for your order. So the commander let the young man go, saying: Tell no one that you have reported these things to me. And calling two of the centurions, he said: Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at the third hour of the night. Also prepare mounts, so that they may set Paul on them and bring him safely to Governor Felix.
By God's arrangement, the Jews did not notice how "the son of Paul's sister" could hear them. Again Paul is saved through human foresight, since he leaves everyone, even the centurion, in ignorance, so that the matter would not be discovered. One should not condemn Paul for fearing danger — this testifies only to the weakness of his nature (since he was a man) and should serve to the praise of his will, since even while fearing blows and death, he did nothing unworthy of himself because of that fear.
Acts 23:25–35. And he wrote a letter of the following content: "Claudius Lysias, to the most excellent governor Felix, greetings. This man was seized by the Jews and was about to be killed by them; I came with soldiers and rescued him, having learned that he is a Roman citizen. Then, wishing to know the charge on which they accused him, I brought him down to their Sanhedrin and found that he was accused concerning disputed opinions relating to their law, but that there was no charge against him worthy of death or of bonds. And when it was disclosed to me that the Jews were plotting against this man, I immediately sent him to you, commanding his accusers also to speak against him before you. Farewell." So the soldiers, according to the orders given them, took Paul and led him by night to Antipatris. And on the next day, leaving the horsemen to go on with him, they returned to the barracks. And when they came to Caesarea and delivered the letter to the governor, they also presented Paul to him. The governor, having read the letter, asked from what province he was, and learning that he was from Cilicia, said: I will hear you when your accusers arrive. And he commanded him to be kept under guard in Herod's praetorium.
Here is a letter written in defense of him and in accusation of the Jews. Look: Paul is acknowledged as innocent not by the Jews, but by foreigners, just as Christ was by Pilate.
"In Herod's praetorium." It is noteworthy that in Caesarea there was a praetorium of Herod.
Acts 23:1–5. Paul, fixing his gaze on the Sanhedrin, said: Brothers, I have lived before God in all good conscience to this day. The high priest Ananias commanded those standing before him to strike him on the mouth. Then Paul said to him: God will strike you, you whitewashed wall! You sit to judge me according to the law, and contrary to the law you order me to be struck. Those standing by said: Do you revile the high priest of God? Paul said: I did not know, brothers, that he was the high priest; for it is written: 'You shall not speak evil of a ruler of your people' (Exod. 22:28).
Paul speaks now not to the people and not to the crowd, "looking intently at the Sanhedrin," that "he had lived with a perfectly good conscience," that is, he is not conscious of being guilty before them in any of his actions, nor deserving of these chains.
"You sit to judge according to the law, and, contrary to the law, you order me to be struck." That is, transgressing the law, becoming guilty of lawlessness; as if to say: "Being worthy of very many punishments."
"You revile the high priest of God? Paul said: I did not know, brothers, that he was the high priest." How then did he say: "You sit to judge according to the law?" Yes, Paul pretends not to know, but this was not harmful but beneficial for the listeners. But I (Blessed Theophylact — Ed.) am very convinced that Paul truly did not know that Ananias was the high priest, since Paul had arrived recently in Jerusalem, had not associated with the Jews, and saw Ananias among many other persons. Indeed, among many and various persons the high priest was also inconspicuous.
"You whitewashed wall!" He calls him this because although Ananias assumed the bright appearance of a man who supposedly defends the law and judges according to the law, his mind was full of lawlessness. Therefore Paul also exposes in him the hypocritical appearance of outward devotion to the law.
Acts 23:6–8. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the Sanhedrin: Brothers, I am a Pharisee, the son of a Pharisee; for the hope of the resurrection of the dead I am being judged. And when he had said this, there arose a dissension between the Pharisees and the Sadducees, and the assembly was divided. For the Sadducees say that there is no resurrection, neither angel nor spirit; but the Pharisees acknowledge both.
Again he speaks in a human manner: "I am a Pharisee," but everywhere he is rich in grace. He does not deceive here either, because by his ancestors he is "a son of a Pharisee." And since the Jews did not want to say what they were accusing him of, he considers himself compelled to state it himself: "for the hope of the resurrection of the dead I am being judged," and he justifies himself both by their accusation and slander. The Sadducees, being senseless, perhaps did not even know God, and therefore do not believe that there will be a resurrection.
"The Pharisees acknowledge both." However, the Sadducees do not acknowledge three things (the resurrection, the existence of an Angel, and the existence of a Spirit). How then does the writer say "both"? But Spirit and Angel are one and the same; moreover, "both" is also said of three things. The writings of unlettered men and fishermen should not be measured by the standard of elegant outward refinement that distinguishes the compositions of professional writers — from this heresies are born.
Acts 23:9–10. A great cry arose; and the scribes of the Pharisees' side stood up and contended, saying: We find nothing evil in this man; and if a spirit or an angel spoke to him, let us not fight against God. But when the dissension became great, the commander, fearing lest they tear Paul apart, commanded the soldiers to go down and take him from among them by force and bring him into the barracks.
Something is lacking here for the completeness of the thought. The Spirit, it is said, or an Angel suggested to him the content of his speech — it is unknown. Or this is said from the perspective of the Pharisees, and in that case the words "if a spirit or an Angel spoke to him" should be understood thus: "Behold, he speaks of the resurrection; evidently, either the Spirit or an Angel imparted to him the teaching about the resurrection."
"The commander, fearing." He was afraid lest they tear Paul apart, since he had said that he was a Roman, and the matter was not far from danger. Finally the soldiers snatch him away, I think, as their own property.
Acts 23:11–14. The following night the Lord appeared to him and said: Take courage, Paul; for as you have testified about Me in Jerusalem, so you must also testify in Rome. When day came, some of the Jews formed a plot and bound themselves under an oath neither to eat nor drink until they had killed Paul. There were more than forty who made this conspiracy. They came to the chief priests and elders and said.
The Lord appeared to Paul, since He is a comforter in afflictions. But He did not appear to Paul before he had fallen into danger (the Lord strengthens us also through afflictions), and after His appearance He deigns to save his life by human means.
Acts 23:14–15. We have bound ourselves under a great curse to taste nothing until we have killed Paul. Now therefore, together with the Sanhedrin, give notice to the commander that he bring him down to you tomorrow, as though you were going to examine his case more precisely; but we, before he comes near, are ready to kill him.
They say that they "bound themselves with an oath," meaning that they would renounce their faith in God if they did not carry out what they had planned. Thus, if they made a false promise, they were under an oath as deceivers; if they had succeeded in killing Paul, they would again have subjected themselves to a curse as murderers, or God would have anathematized them.
Acts 23:16–24. But when the son of Paul's sister heard of this plot, he came and entered the barracks and told Paul. Then Paul, calling one of the centurions to him, said: Take this young man to the commander, for he has something to tell him. So he took him and brought him to the commander and said: The prisoner Paul, having called me to him, asked me to bring this young man to you, who has something to tell you. Then the commander, taking him by the hand and going aside privately, asked: What is it that you have to tell me? And he said: The Jews have agreed to ask you to bring Paul down tomorrow before the Sanhedrin, as though they intended to inquire more thoroughly about his case. But do not listen to them, for more than forty of their men are lying in wait for him, who have bound themselves with an oath neither to eat nor drink until they have killed him; and now they are ready, waiting for your order. So the commander let the young man go, saying: Tell no one that you have reported these things to me. And calling two of the centurions, he said: Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea at the third hour of the night. Also prepare mounts, so that they may set Paul on them and bring him safely to Governor Felix.
By God's arrangement, the Jews did not notice how "the son of Paul's sister" could hear them. Again Paul is saved through human foresight, since he leaves everyone, even the centurion, in ignorance, so that the matter would not be discovered. One should not condemn Paul for fearing danger — this testifies only to the weakness of his nature (since he was a man) and should serve to the praise of his will, since even while fearing blows and death, he did nothing unworthy of himself because of that fear.
Acts 23:25–35. And he wrote a letter of the following content: "Claudius Lysias, to the most excellent governor Felix, greetings. This man was seized by the Jews and was about to be killed by them; I came with soldiers and rescued him, having learned that he is a Roman citizen. Then, wishing to know the charge on which they accused him, I brought him down to their Sanhedrin and found that he was accused concerning disputed opinions relating to their law, but that there was no charge against him worthy of death or of bonds. And when it was disclosed to me that the Jews were plotting against this man, I immediately sent him to you, commanding his accusers also to speak against him before you. Farewell." So the soldiers, according to the orders given them, took Paul and led him by night to Antipatris. And on the next day, leaving the horsemen to go on with him, they returned to the barracks. And when they came to Caesarea and delivered the letter to the governor, they also presented Paul to him. The governor, having read the letter, asked from what province he was, and learning that he was from Cilicia, said: I will hear you when your accusers arrive. And he commanded him to be kept under guard in Herod's praetorium.
Here is a letter written in defense of him and in accusation of the Jews. Look: Paul is acknowledged as innocent not by the Jews, but by foreigners, just as Christ was by Pilate.
"In Herod's praetorium." It is noteworthy that in Caesarea there was a praetorium of Herod.