{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/111/1110055.htm","path":"chr/ecf/111/1110055.htm","source_url":"https://sacred-texts.com/chr/ecf/111/1110055.htm","text":"Acts 23:31, 32, 33\n\u201cThen the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. On the morrow they left the horsemen to go with him, and returned to the castle: who, when they came to C\u00e6sarea, and delivered the epistle to the governor, presented Paul also before him.\u201d\nLike some king whom his body-guards escort, so did these convey Paul; in such numbers too, and by night, for fear of the wrath of the people. 1107 Now then you will say that they have got him out of the city, they desist from their violence? No indeed. But (the tribune) would not have sent him off with such care for his safety, but that while he himself had found nothing amiss in him, he knew the murderous disposition of his adversaries. \u201cAnd 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.\u201d Already Lysias has spoken for his exculpation; (but the Jews seek to) gain the hearer beforehand. \u201cAnd he ordered him to be kept in custody in Herod\u2019s pr\u00e6torium\u201d (Acts 23:34, 35): again Paul is put in bonds. \u201cAnd after five days came down the high priest Ananias with the elders.\u201d See how for all this they do not desist; hindered as they were by obstacles without number, nevertheless they come, only to be put to shame here also. \u201cAnd with an orator, one Tertullus.\u201d 1108 And what need was there of \u201can orator? Which (persons) also informed the governor against Paul.\u201d (Acts 24.1.) See how this man also from the very outset (b) with his praises seeks to gain the judge beforehand. \u201cAnd when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness.\u201d (Acts 24:2, 3.) Then as having much to say, he passes by the rest: \u201cNotwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world.\u201d (a) As a revolutionary and seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that have done this. (c) And see how he would put up the judge to a desire of punishing, seeing he had here an opportunity to coerce the man that turned the world upside down! As if they had achieved a meritorious action, they make much of it: \u201cHaving found this fellow,\u201d etc., \u201ca mover of sedition,\u201d say they, \u201camong all the Jews throughout the world.\u201d (Had he been such), they would have proclaimed him as a benefactor and saviour of the nation! 1109 \u201cAnd a ringleader of the sect of the Nazarenes.\u201d (Acts 24:4, 5.) They thought this likely to tell as a reproach\u2014\u201cof the Nazarenes:\u201d and by this also they seek to damage him\u2014for Nazareth was a mean place. And, \u201cwe have found him,\u201d say they: see how maliciously they calumniate him: (found him), as if he had been always giving them the slip, and with difficulty they had succeeded in getting him: though he had been seven days in the Temple! \u201cWho also hath gone about to profane the temple; whom we took, [and would have judged according to our law.\u201d] (Acts 24.6.) See how they insult even the Law; it was so like the Law, forsooth, to beat, to kill, to lie in wait! And then the accusation against Lysias: though he had no right, say they, to interfere, in the excess of his confidence he snatched him from us: [\u201cBut the tribune Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee]: 1110 by examining of whom thyself mayest take knowledge of all these things, where of we accuse him. And the Jews also assented, saying that these things were so.\u201d (Acts 24.7-9). What then says Paul? \u201cThen Paul; after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a just judge unto this nation, I do the more cheerfully answer for myself.\u201d (Acts 24.10.) This is not the language of flattery, his testifying to the judge\u2019s justice: 1111 no, the adulation was rather in that speech of the orator, \u201cBy thee we enjoy great quietness.\u201d If so, then why are ye seditious? What Paul sought was justice. \u201cKnowing thee to be a just judge, I cheerfully,\u201d says he, \u201canswer for myself.\u201d Then also he enforces this by the length of time: that (he had been judge) \u201cof many years. Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship.\u201d (Acts 24.11.) And what is this? 1112 (It means), \u201cthat I could not immediately have raised a commotion.\u201d Because the accuser had nothing to show (as done) in Jerusalem, observe what he said: \u201camong all the Jews throughout the world.\u201d Therefore it is that Paul here forcibly attracts him\u2014\u201cto worship,\u201d he says, \u201cI came up,\u201d so far am I from raising sedition\u2014and lays a stress upon this point of justices being the strong point. \u201cAnd they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city\u201d (Acts 24.12); which in fact was the truth. And the accusers indeed use the term \u201cringleader,\u201d as if it were a case of fighting and insurrection; but see how mildly Paul here answers. \u201cBut this I confess unto thee, that after the way which they call heresy, 1113 so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.\u201d (Acts 24:14, 15.) The accusers were separating him (as an alien), but he identifies himself with the Law, as one of themselves. \u201cAnd in this,\u201d says he, \u201cdo I exercise myself, to have always a conscience void of offence toward God and toward men. Now after many years I came to bring alms to my nation, and offerings. In which they found me purified in the temple, not with multitude, neither with tumult.\u201d (Acts 24:16, 17, 18.) Why then camest thou up? What brought thee hither? To worship, says he; to do alms. This was not the act of a factious person. Then also he casts out their person: 1114 \u201cbut,\u201d says he, (they that found me, were) \u201ccertain Jews from Asia, who ought to have been here before thee, and object, if they had ought against me. Or else let these same here say, if they have found any evil doing in me while I stood before the council, except it be for this one voice, that I cried, standing among them, Touching the resurrection of the dead I am called in question by you this day.\u201d (Acts 24:19, 20, 21.) For this is justification in superabundance, not to flee from his accusers, but to be ready to give account to all. 1115 \u201cOf the resurrection of the dead,\u201d says he, \u201cam I this day called in question.\u201d And not a word said he of what he had to say, how they had conspired against him, had violently kept him, had laid wait for him\u2014for these matters are course spoken of by the tribune 1116 \u2014but by Paul, though there was danger, not so: no, he is silent, and only defends himself, though he had very much to say. (b) \u201cIn which\u201d 1117 (alms), says he, \u201cthey found me in course of purifying in the Temple.\u201d Then how did he profane it? For it was not the part of the same man both to purify himself and worship and come for this purpose, and then to profane it. This has with it a surmise of the justice of his cause, that he does not fall into a long discourse. And he gratifies the judge, I suppose, by that also (namely, by), making his defence compendious: (d) seeing that Tertullus before him did make a long harangue. (f) And this too is a proof of mildness, that when one has much to say, in order not to be troublesome one says but few words. (c) But let us look again at what has been said.\n(Recapitulation.) \u201cThen the soldiers,\u201d etc. (Acts 23.31-33.) (a) This also made Paul famous in C\u00e6sarea, his coming with so large a force.\u2014\u201cBut,\u201d says Tertullus, \u201cthat I be not further tedious,\u201d (e) showing that (Felix) does find him tedious (\u1f10\u03b3\u03ba\u03cc\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9): \u201cI beseech thee,\u201d he does not say, Hear the matter, but, \u201chear us of thy clemency.\u201d (Acts 24.4.) Probably it is to pay court, that he thus lays out his speech. (g) \u201cFor having found this man, a pestilent fellow, and a mover of sedition among all the Jews throughout the world\u201d (Acts 24.5): how then, it might be said, if he did this elsewhere (and not here)? No, says he; among us also he has profaned the Temple; \u201cattempted,\u201d says he, \u201cto profane it:\u201d but the how, he leaves untold. \u201cWhom also we took.\u201d etc. \u201cBut the tribune,\u201d etc. And while he thus exaggerates what relates to the tribune, 1118 see how he extenuates the part of the accusers themselves. \u201cWe took him,\u201d he says, \u201cand would have judged him according to our Law.\u201d (Acts 24.6.) He shows that it is a hardship to them that they have to come to foreign tribunals, and that they would not have troubled him had not the tribune compelled them, and that he, having no concern in the matter, had seized the man by force: for in fact the wrongs done were against us, and with us the tribunal ought to have been. For that this is the meaning, see what follows: \u201cwith great violence\u201d (Acts 24.7), he says. For this conduct is violence. \u201cFrom whom thou mayest know.\u201d He neither dares to accuse him (the tribune)\u2014for the man was indulgent (forsooth)\u2014nor does he wholly pass it by. Then again, lest he should seem to be lying, he adduces Paul himself as his own accuser. \u201cFrom whom, by examining him, thou mayest take knowledge of all these things.\u201d (Acts 24.8.) Next, as witnesses also of the things spoken, the accusers, the same persons themselves both witnesses and accusers: \u201cAnd the Jews also assented,\u201d etc. (Acts 24.9.) But Paul, \u201cForasmuch as I know that thou hast been of many years a just judge.\u201d (Acts 24.10.) Why then, he is no stranger or alien or revolutionary person, seeing he had known the judge for many years. And he does well to add the epithet \u201cjust,\u201d 1119 that he (Felix) might not look to the chief priest, nor to the people, nor the accuser. See, how he did not let himself be carried away into abuse, although there was strong provocation. \u201cBelieving,\u201d he says, \u201cthat there will be a resurrection:\u201d now a man who believed a resurrection, would never have done such things\u2014\u201cwhich\u201d (resurrection) \u201cthey themselves also allow.\u201d (Acts 24.15.) He does not say it of them, that they believe \u201call things written in the Prophets:\u201d it was he that believed them all, not they: but how \u201call,\u201d it would require a long discourse to show. And he nowhere makes mention of Christ. Here by saying, \u201cBelieving,\u201d he does (virtually) introduce what relates to Christ; for the present he dwells on the subject of the resurrection, which doctrine was common to them also, and removed the suspicion of any sedition. And for the cause of his going up, \u201cI came,\u201d he says, \u201cto bring alms to my nation and offerings.\u201d (Acts 24.17.) How then should I have troubled those, for the bringing offerings to whom I had come so long a journey? \u201cNeither with multitude, nor with tumult.\u201d (Acts 24.18.) Everywhere he does away the charge of sedition. And he also does well to challenge his accusers who were from Asia, \u201cWho ought to accuse before thee,\u201d etc., but he does well also not to reject this either; 1120 \u201cor else,\u201d says he, \u201clet these same here say. Touching the resurrection of the dead,\u201d etc. (Acts 24:19, 20, 21): for in fact it was on this account they were sore troubled from the first, because he preached the Resurrection. This being proved, the things relating to Christ also were easily introduced, that He was risen. \u201cWhat evil doing,\u201d he says, \u201cthey found in me. In the council\u201d (Acts 4.2) he says: the examination not having taken place in private. That these things which I say are true, those witness who bring this charge against me. \u201cHaving,\u201d he says, \u201ca conscience void of offence both toward God, and toward men.\u201d (Acts 24.16.) This is the perfection of virtue, when even to men we give no handle against us, and are careful to be void of offence with God. \u201cThat I cried,\u201d he says, \u201cin the council.\u201d He also shows their violence. 1121 They have it not to say, Thou didst these things under the pretext of alms: for (it was) \u201cnot with multitude, nor with tumult:\u201d especially as upon enquiry made concerning this thing, nothing further was found. Do you observe his moderation, though there were dangers? do you observe how he keeps his tongue from evil-speaking, how he seeks only one thing, to free himself from the charges against himself, not that he may criminate them, except so far as he might be obliged to do so while defending himself? Just as Christ also said: \u201cI have not a devil, but I honor My Father: but ye do dishonor Me.\u201d (John viii. 49.)\nLet us imitate him, since he also was an imitator of Christ. If he, with enemies, who went even to the length of murder and slaughter, said nothing offensive to them, what pardon shall we deserve, who in reviling and abuse become infuriated, calling our enemies villains, detestable wretches? what pardon shall we deserve, for having enemies at all? Hear you not, that to honor (another) is to honor one\u2019s self? So it is: but we disgrace ourselves. You accuse (some one) that he has abused you: then why do you bring yourself under the same accusation? Why inflict a blow on yourself? Keep free from passion, keep unwounded: do not, by wishing to smite another, bring the hurt upon yourself. What, is the other tumult of our soul not enough for us, the tumult that is stirred up, though there be none to stir it up\u2014for example, its outrageous lusts, its griefs and sorrows, and such like\u2014but we must needs heap up a pile of others also? And how, you will say, is it possible, when one is insulted and abused, to bear this? And how is it not possible, I ask? Is a wound got from words; or do words inflict bruises on our bodies? Then where is the hurt to us? So that, if we will, we can bear it. Let us lay down for ourselves a law not to grieve, and we shall bear it: let us say to ourselves, \u201cIt is not from enmity; it is from infirmity\u201d\u2014for it is indeed owing to an infirmity, since, for proof that it comes not from enmity nor from malignity of disposition, but from infirmity, the other also would fain have restrained (his anger), although he had suffered numberless wrongs. If we only have this thought in our minds, that it is from infirmity, we shall bear it, and while we forgive the offending person, we shall try not to fall into it ourselves. For I ask all you who are present: would ye have wished to be able to exercise such a philosophic temper, as to bear with those who insult you? 1122 I think so. Well, then, he insulted unwillingly; he would rather not have done so, but he did it, forced by his passion: refrain thyself. Do you not see (how it is with) the demoniacs (in their fits)? Just then as it is with them, so with him: it is not so much from enmity, as from infirmity (that he behaves as he does): endure it. And as for us\u2014it is not so much from the insults as they are in themselves that we are moved, as from our own selves: else how is it that when madmen offer us the same insults, we bear it? Again, if those who insult us be our friends, in that case too we bear it: or also our superiors, in that case also we bear it: how then is it not absurd, that in the case of these three, friends, madmen, and superiors, we bear it, but where they are of the same rank or our inferiors, we do not bear it? I have oftentimes said: It is but an impulse of the moment, something that hurries us away on the sudden: let us endure it for a little, and we shall bear the whole thing. The greater the insults, the more weak the offender. Do you know when it behooves us to grieve? When we have insulted another, and he keeps silence: for then he is strong, and we weak: but if the contrary be the case, you must even rejoice: you are crowned, you are proclaimed conqueror, without having even entered into the contest, without having borne the annoyance of sun, and heat, and dust, without having grappled with an antagonist and let him close with you; nothing but a mere wish on your part, sitting or standing, and you have got a mighty crown: a crown far greater than those (combatants earn): for to throw an enemy standing to the encounter, is nothing like so great as to overcome the darts of anger. You have conquered, without having even let him close with you, you have thrown down the passion that was in you, have slain the beast that was roused, have quelled the anger that was raging, like some excellent herdsman. The fight was like to have been an intestine one, the war a civil war. For, as those who sit down to besiege from without (endeavor to), embroil (the besieged) in civil discords, and then overcome them; so he that insults, unless he rouse the passion within us, will not be able to overcome us: unless we kindle the flame in ourselves, he has no power. Let the spark of anger be within us, so as to be ready for lighting at the right moment, not against ourselves, nor so as to involve us in numberless evils. See ye not how the fire in houses is kept apart, and not thrown about at random everywhere, neither among straw, nor among the linen, nor just where it may chance, that so there may not be danger, if a wind blow on it, of its kindling a flame: but whether a maid-servant have a lamp, or the cook light a fire, there is many an injunction given, not to do this in the draught of the wind, nor near a wooden panel, nor in the night-time: but when the night has come on, we extinguish the fire, fearing lest perchance while we are asleep and there is none to help, it set fire, and burn us all. Let this also be done with regard to anger; let it not be scattered everywhere up and down in our thoughts, but let it be in some deep recess of the mind, that the wind arising from the words of him who is opposing us may not easily reach to it, but that it receive the wind (which is to rouse it) from ourselves, who know how to rouse it in due measure and with safety. If it receive the wind from without, it knows no moderation; it will set everything on fire: oftentimes when we are asleep this wind will come upon it, and will burn up all. Let it therefore be with us (in safe keeping) in such sort as only to kindle a light: for anger does kindle a light when it is managed as it ought to be: and let us have torches against those who wrong others, against the devil. Let not the spark lie anywhere as it may chance, nor be thrown about; let us keep it safe under ashes: in lowly thoughts let us keep it slumbering. We do not want it at all times, but when there is need to subdue and to make tender, to mollify obduracy, and convict the soul. What evils have angry and wrathful passions wrought! And what makes it grievous indeed is, that when we have parted asunder, we have no longer the power to come together again, but we wait for others (to do this): each is ashamed, and blushes to come back himself and reconcile the other. See, he is not ashamed to part asunder and to be separated; no, he takes the lead as author of the evil: but to come forward and patch that which is rent, this he is ashamed to do: and the case is just the same, as if a man should not shrink from cutting off a limb, but should be ashamed to join it together again. What sayest thou, O man? Hast thou committed great injuries, and thyself been the cause of the quarrel? Why, then, thou wouldest justly be the first to go and be reconciled, as having thyself furnished the cause. But he did the wrong, he is the cause of the enmity? Why then, for this reason also thou must do it, that men may the more admire thee, that in addition to the former, thou mayest get the first prize in the latter also: as thou wast not the cause of the enmity, so neither of its being extended further. Perhaps also the other, as conscious within himself of numberless evils, is ashamed and blushes. But he is haughty? On this account above all, do not thou hesitate to run and meet him: for if the ailment in him be twofold, both haughtiness and anger, in this thou hast mentioned the very reason why thou oughtest to be the first to go to him, thou that art the one in sound health, the one who is able to see: as for him, he is in darkness: for such is anger and false pride. But do thou, who art free from these and in sound health, go to him\u2014thou the physician, go to the sick. Does any of the physicians say, Because such an one is sick, I do not go to him? No, this is the very reason above all why they do go, when they see that he is not able to come to them. For of those who are able (to come) they think less, as of persons not extremely ill, but not so of those who lie at home sick. Or are not pride and anger, think you, worse than any illness? is not the one like a sharp fever, the other like a body swollen with inflammation? Think what a thing it is to have a fever and inflammation: go to him, extinguish the fire, for by the grace of God thou canst: go, assuage the heat as it were with water. \u201cBut,\u201d you will say, \u201chow if he is only the more set up by my doing this very thing?\u201d This is nothing to thee: thou hast done thy part, let him take account for himself: let not our conscience condemn us, that this thing happens in consequence of any omission of what ought to have been done on our part. \u201cIn so doing,\u201d says the Scripture, \u201cthou shalt heap coals of fire on his head.\u201d (Rom. xii. 20, cf. Hom. in l. xxii. \u00a73.) And yet, for all that this is the consequence, it bids us go and be reconciled and do good offices\u2014not that we may heap coals of fire, but that (our enemy) knowing that future consequence, 1123 may be assuaged by the present kindness, that he may tremble, that he may fear our good offices rather than our hostilities, and our friendships rather than our ill designs. For one does not so hurt his hater by showing his resentment as an enemy, as by doing him good and showing kindness. For by his resentment, he has hurt both himself and perhaps the other also in some little degree: but by doing good offices, he has heaped coals of fire on his head. \u201cWhy then,\u201d you will say, \u201cfor fear of thus heaping coals one ought not to do this (b) but to carry on the enmity to greater lengths.\u201d By no means: it is not you that cause this, but he with his brutish disposition. For if, when you are doing him good, and honoring him, and offering to be reconciled, he persists in keeping up the enmity, it is he has kindled the fire for himself, he has set his own head on fire; you are guiltless. Do not want to be more merciful than God (b), or rather, if you wish it, you will not be able, not even in the least degree. How should you? \u201cAs far as the heaven is from the earth,\u201d Scripture says, \u201cso far are My counsels from your counsels\u201d (Isa. xlv. 8): and again, \u201cIf ye,\u201d He says, \u201cbeing evil, know how to give good gifts unto your children, how much more your heavenly Father\u201d (Matt. vii. 11)? But in fact this talk is mere pretext and subterfuge. Let us not prevaricate with God\u2019s commandments. \u201cAnd how do we prevaricate,\u201d you will say? He has said, \u201cIn so doing, thou wilt heap coals of fire on his head:\u201d and you say, I do not like to do this. (a) But are you willing to heap coals after another fashion, that is upon your own head? For in fact this is what resentment does: (c) since you shall suffer evils without number. (e) You say, \u201cI am afraid for my enemy, because he has done me great injuries:\u201d in reality is it this you say? But how came you to have an enemy? But how came you to hate your enemy? You fear for him that has injured you, but do you not fear yourself? Would that you had a care for yourself! Do not act (the kindness) with such an aim as this: or rather do it, though it be but with such an aim. But you do it not at all. I say not to you, \u201cthou wilt heap coals of fire:\u201d no, I say another and a greater thing: only do it. For Paul says this only by way of summoning thee (if only), in hope of the vengeance, to put an end to the enmity. Because we are savage as wild beasts in disposition, and would not otherwise endure to love our enemy, unless we expected some revenge, he offers this as a cake, so to say, to a wild beast. For to the Apostles (the Lord) says not this, but what says He? \u201cThat ye may be like to your Father which is in heaven.\u201d (Matt. v. 45.) And besides, it is not possible that the benefactor and the benefited should remain in enmity. This is why Paul has put it in this way. Why, affecting a high and generous principle in thy words, why in thy deeds dost thou not even observe (common) moderation? (It sounds) well; thou dost not feed him, for fear of thereby heaping upon him coals of fire: well then, thou sparest him? well then, thou lovest him, thou actest with this object in view? God knows, whether thou hast this object in so speaking, and are not 1124 palming this talk upon us as a mere pretence and subterfuge. Thou hast a care for thine enemy, thou fearest lest he be punished, then wouldest thou not have extinguished thine anger? For he that loves to that degree that he overlooks his own interest for the sake of the other\u2019s advantage, that man has no enemy. (Then indeed) thou mightest say this. How long shall we trifle in matters that are not to be trifled with, and that admit of no excuse? Wherefore I beseech you, let us cut off these pretexts; let us not despise God\u2019s laws: that we may be enabled with well-pleasing to the Lord to pass this life present, and attain unto the good things promised, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.\n\u03c4\u03bf\u1fe6 \u03b4\u03ae\u03bc\u03bf\u03c5 \u03c4\u1f74\u03bd \u1f40\u03c1\u03b3\u1f74\u03bd \u03c4\u1fc6\u03c2 \u1f41\u03c1\u03bc\u1fc6\u03c2. \u1fbd\u0395\u03c0\u03b5\u1f76 \u03bf\u1f56\u03bd \u03c4\u1fc6\u03c2 \u03c0\u03cc\u03bb\u03b5\u03c9\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f10\u03be\u03ad\u03b2\u03b1\u03bb\u03bf\u03bd, \u03c4\u03cc\u03c4\u03b5 \u1f00\u03c6\u03af\u03c3\u03c4\u03b1\u03bd\u03c4\u03b1\u03b9. So Edd. and our mss. but Cat. simply \u03c4\u1f74\u03bd \u1f40\u03c1\u03b3\u03ae\u03bd. The next sentence, if referred affirmatively to the Jews, would be untrue, for in fact the Jews \u03bf\u1f50\u03ba \u1f00\u03c0\u03ad\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd. Possibly the scribes took it to refer to the soldiers: but this is very unsatisfactory. To make sense, it must be read interrogatively: \u201cWell then, at any rate that now, they have got him out of the city, they desist from further attempts? By no means; and in fact the precautions taken for his safety show what was the tribune\u2019s view of the matter, both that Paul was innocent and that they were set on murdering him.\u201d We read \u1f00\u03c6\u03af\u03c3\u03c4\u03b1\u03bd\u03c4\u03b1\u03b9 \u03c4\u1fc6\u03c2 \u1f41\u03c1\u03bc\u1fc6\u03c2.\ni:1108\nIt has been necessary to rearrange the texts, and also to transpose the parts mark a, b.\u2014\u039a\u03b1\u1f76 \u03bc\u1f74\u03bd \u1f51\u03bc\u03b5\u1fd6\u03c2, \u03c6\u03b7\u03c3\u03af \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03b5\u03c0\u03bf\u03b9\u03ae\u03ba\u03b1\u03c4\u03b5. The \u03c6\u03b7\u03c3\u03af here is hypothetical: \u201cTertullus wishes to arraign Paul as a seditious person. And yet, Felix might say, it is ye Jews that have been the movers of sedition: in these words ye describe yourselves.\u201d\u2014Mod. text \u201cActs 24.2-4. And yet ye have done this: then what need of an orator? See how this man, also from the very outset wishes to deliver him up as a revolutionary and seditious person, and with his praises preoccupies the judge. Then as having much to say, he passes it by, and only says this, But that I be not further tedious unto thee.\u201d\ni:1109\nSo much was sedition to their taste, they would have been the last to arraign him for that; on the contrary etc.\u2014But Mod. text \u1f61\u03c2 \u03bb\u03c5\u03bc\u03b5\u1ff6\u03bd\u03b1 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u03ba\u03b1\u1f76 \u03ba\u03bf\u03b9\u03bd\u1f78\u03bd \u1f10\u03c7\u03b8\u03c1\u1f78\u03bd \u03c4\u03bf\u1fe6 \u1f14\u03b8\u03bd\u03bf\u03c5\u03c2 \u03b4\u03b9\u03b1\u03b2\u03ac\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9.\ni:1110\nThe bracketed passage in Acts 24.6-8 om. in A. B. G. H. \u05d0. and R.V.\u2014G.B.S.\ni:1111\nHence it appears that Chrys. read \u1f44\u03bd\u03c4\u03b1 \u03c3\u03b5 \u03ba\u03c1\u03b9\u03c4\u1f74\u03bd \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd in Acts 24.10, though the old text in the citation omits the epithet. Cat. retains it.\u2014See p. 299, note 2.\ni:1112\nAs Felix had been many years a judge, he was conversant enough with the habits of the Jews to be aware that the Pentecost which brought Paul to Jerusalem was but twelve days past: so that there had not been time to raise a commotion. Mod. text, \u201cAnd what did this contribute to the proof? A great point: for he shows that Felix himself knew that Paul had done nothing of all that he was accused of. But if he had ever raised an insurrection, Felix would have known it, being judge, and such an affair would not have scaped his notice.\u201d\u2014Below, \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03bd\u03c4\u03b1\u1fe6\u03b8\u03b1 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f15\u03bb\u03ba\u03b5\u03b9, we suppose \u03b1\u1f50\u03c4\u1f78\u03bd to be Felix: Mod. text substitutes \u1f10\u03bd\u03c4\u03b5\u1fe6\u03b8\u03b5\u03bd \u1f00\u03c6\u03ad\u03bb\u03ba\u03c9\u03bd, referring it to the accuser. The meaning is obscure, but it seems to be, \u201cdraws the attention of his judge to this point,\u201d viz., of his having come up to worship, and therefore \u1f10\u03bd\u03b4\u03b9\u03b1\u03c4\u03c1\u03af\u03b2\u03b5\u03b9 \u03c4\u03bf\u03cd\u03c4\u1ff3 \u03c4\u1ff7 \u03b4\u03b9\u03ba\u03b1\u03af& 251\u00b7 lays the stress upon this point, of Felix being a just judge. Perhaps, however, the true reading here is \u03c4\u1ff7 \u03b4\u03b5\u03ba\u03b1\u03b4\u03cd\u03bf, \u201cof its being not more than twelve days.\u201d\ni:1113\n\u1fde\u0391\u03b9\u03c1\u03b5\u03c3\u03b9\u03c2 in Acts 24.14 has the same meaning as in Acts 24.5. The meaning is therefore obscured by rendering it (as A.V.) in the former verse by \u201csect\u201d and in the latter by \u201cheresy.\u201d It is party or sect in both cases, used as a term of reproach. Paul\u2019s accusers considered him a member of a sect which they contemptuously called the Nazarenes. In his defence he takes up their own word.\u2014G.B.S.\ni:1114\n\u0395\u1f30\u03c4\u03b1 \u03ba\u03b1\u1f76 \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c4\u1f78 \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd, rejects their person, repudiates their pretension. They had said, \u201cWe found him:\u201d he answers, \u201cThere found me, in a condition as far as possible from that of a mover of sedition\u2014not they, \u2018but certain of the Jews from Asia.\u2019 In the Recapitulation, he says, \u03ba\u03b1\u03bb\u1ff6\u03c2 \u03b4\u1f72 \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9 referring to Acts 24.21. Hence one might conjecture here, \u03b5\u1f36\u03c4\u03b1 \u03bf\u1f50\u03ba \u1f10\u03ba\u03b2., to be placed after Acts 24.20; but see p. 299, note 3.\u2014Mod. text \u1f10\u03ba\u03b2. \u1f00. \u03c4. \u03c0\u03c1. \u03bb\u03ad\u03b3\u03c9\u03bd \u1f00\u03b4\u03b9\u03bf\u03c1\u03af\u03c3\u03c4\u03c9\u03c2, \u1fbd\u0395\u03bd \u03bf\u1f37\u03c2 \u03b5\u1f57\u03c1\u03cc\u03bd \u03bc\u03ad \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c4\u1ff6\u03bd \u03ba. \u03c4. \u03bb. \u201cSaying indefinitely, \u2018In which there found me,\u2019 (and then adding), \u2018certain of the Jews from Asia.\u2019\u201d\ni:1115\nActs 24:5, 6 had contained the three charges preferred by Tertullus, viz.: sedition, sectarianism and profanation of the temple. Paul was charged with creating disturbances among the Jews (Acts 24.5). To this he replies (Acts 24:11, 12), that the charge is not sustained by facts; he worshipped in the temple, but neither there, nor in the synagogues, nor in the city, did he create a disturbance or gather a crowd. To the second charge that he is a ringleader of the sect of the Nazarenes (Acts 24.5), Paul replies by conceding that he worships the God of his fathers after a way which they call a sect, but he denies that this fact involves rejection or contempt of the law or the prophets (Acts 24.14). To the third charge that he had attempted to profane the Temple (Acts 24.6), he replies by alleging that he had, on the contrary, brought offerings to the Temple service and that he had there peaceably taken part in the religious rites of the Nazarites (Acts 24:17, 18). He concludes by insisting that his whole offence consists in having stoutly maintained the doctrine of the resurrection of the dead.\u2014G.B.S.\ni:1116\nOld text \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b3\u1f70\u03c1 \u03b5\u1f30\u03ba\u03cc\u03c4\u03c9\u03c2 \u03c0\u03b5\u03c1\u1f76 \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5 \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9, \u03c0\u03b1\u03c1\u1f70 \u03b4\u1f72 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u2026We read \u03c0\u03b1\u03c1\u1f70 \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5 in the sense, \u201cAll that is to be said on those points comes from Lysias: from Paul, not a word.\u201d Mod. text \u03c4\u03b1\u1fe6\u03c4\u03b1 \u03b3\u1f70\u03c1 \u03c0\u03b1\u1fe4 \u1f10\u03ba\u03b5\u03af\u03bd\u03c9\u03bd \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9: \u201cthese things are said to have been done by those.\u201d\ni:1117\nHere old text has the reading \u1f10\u03bd \u03b1\u1f37\u03c2, above it was \u1f10\u03bd \u03bf\u1f37\u03c2.\u2014Here the first Redactor has confused the matter, in consequence of his supposing that at the mention of Tertullus (d) Chrys. must have gone into the Recapitulation. Hence he places (c) the formula \u1f00\u03bb\u03bb\u1fbd \u1f34\u03b4\u03c9\u03bc\u03b5\u03bd \u03ba. \u03c4. \u03bb. immediately before this. Accordingly to (d) as being comment on v. 4, he joins (e), and then supposing the \u1f10\u03c0\u03b9\u03b5\u03b9\u03ba\u03b5\u03af\u03b1\u03c2 of (f) to refer to \u1f10\u03c0\u03b9\u03b5\u03b9\u03ba\u03b5\u03af& 139\u00b7 Acts 24.4, he places this next. The part (b) he keeps in its place, viz. before the Recapitulation: there remained (a), and this he prefixes to b, though its contents clearly show that it belongs to the Recapitulation of v. 31.\ni:1118\n\u03c4\u1f70 \u03bc\u1f72\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5, evidently the tribune, but Ben. qu\u00e6 Paulum quidem spectabant.\u2014They made the most of what the tribune had done, of their own violence they make as little as possible.\ni:1119\nSee above, p. 197, note 3. The principal authorities for the \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd are Laud\u2019s Cod. Gr. and Cat. of Acts.\ni:1120\n\u03ba\u03b1\u03bb\u1ff6\u03c2 \u03b4\u1f72 (B.) \u03bf\u1f50\u03b4\u1f72 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9, i.e. but while he does well to challenge the parties who found him viz. the Jews from Asia, he does well also that he does not cast out or repudiate this particular which he goes on to mention\u2014viz. his exclamation before the Sanhedrim. This may consist with what was said above, \u1f10\u03ba\u03b2\u03ac\u03bb\u03bb\u03b5\u03b9 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c4\u1f78 \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd: (see p. 297, note 1) viz. though he does this, and deprives them of the credit they took to themselves, for it was not that they found him; and as to his behavior in the temple, he will not admit their testimony, for they were not present: yet even these he challenges to testify to that of which they were cognizant.\u2014Mod. text \u201cfrom Asia, saying, Who ought to accuse me before thee, if they had aught against me. So confident was he to be clear as to the matters of which he was accused, that he even challenges them. But not only those from Asia, nay, those also from Jerusalem.\u201d\ni:1121\nMod. text adds, \u201cby saying, \u1fbd\u0395\u03ba\u03ad\u03ba\u03c1\u03b1\u03be\u03b1: as much as to say, They have it not,\u201d etc. But their violence was shown not by his crying out, but by the fact that they had nothing more against him than this exclamation.\ni:1122\nOld text \u1f06\u03c1\u03b1 \u1f02\u03bd \u1f20\u03b8\u03b5\u03bb\u03ae\u03c3\u03b1\u03c4\u03b5 \u03bf\u1f55\u03c4\u03c9 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03b5\u1fd6\u03bd \u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9\u2014; Mod. text \u1f06\u03c1\u03b1 \u1f02\u03bd \u03bf\u1f55\u03c4\u03c9 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03b5\u1fd6\u03bd \u03b4\u03cd\u03bd\u03b7\u03c3\u03b8\u03b5\u2014; and so Ben. against grammar and the sense. Savile and Ed. Par. Ben. 2, \u1f06\u03c1\u03b1 \u1f02\u03bd \u1f10\u03b8\u03b5\u03bb\u03ae\u03c3\u03b7\u03c4\u03b5,..\u2026\u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b5; But our mss. give it as above: and Savile\u2019s reading does not suit the sense: which is, \u201cWould not you have wished\u2014? Well, then, so would he.\u201d\u2014Below, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03bf\u1f56\u03bd \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 \u03bf\u1f50\u03ba (B., \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03b9\u03c2 and om. \u03bf\u1f50\u03ba) \u1f00\u03c0\u1f78 \u1f14\u03c7\u03b8\u03c1\u03b1\u03c2 \u03c4\u03bf\u03c3\u03bf\u1fe6\u03c4\u03bf\u03bd, \u1f45\u03c3\u03bf\u03bd \u1f00\u03c0\u1f78 \u1f00\u03c3\u03b8\u03b5\u03bd\u03b5\u03af\u03b1\u03c2, \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f51\u03c0\u03bf\u03bc\u03ad\u03bd\u03b5\u03b9\u00b7 \u03bf\u1f55\u03c4\u03c9 \u03ba\u03b1\u1f76 \u1f21\u03bc\u03b5\u1fd6\u03c2 \u03bf\u1f50\u03ba \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03c6\u03cd\u03c3\u03b5\u03c9\u03c2 \u03c4\u1ff6\u03bd \u1f51\u03b2\u03c1\u03ad\u03c9\u03bd \u03ba\u03b9\u03bd\u03bf\u03cd\u03bc\u03b5\u03b8\u03b1, \u1f45\u03c3\u03bf\u03bd \u1f00\u03c6\u1fbd \u1f21\u03bc\u1ff6\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd. The scribes have made nonsense of the passage, and the Edd. retain it. If for \u1f51\u03c0\u03bf\u03bc\u03ad\u03bd\u03b5\u03b9 we read \u1f51\u03c0\u03cc\u03bc\u03b5\u03bd\u03b5, this will answer to \u1f10\u03c0\u03af\u03c3\u03c7\u03b5\u03c2 in the preceding sentence: to \u03c4\u03bf\u1fe6\u03c4\u03bf we supply \u03c0\u03ac\u03c3\u03c7\u03b5\u03b9: so we read, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03bf\u1f56\u03bd \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03b9, \u03bf\u1f55\u03c4\u03c9 \u03ba\u03b1\u1f76 \u03bf\u1f57\u03c4\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f00\u03c0\u1f78 \u1f14. \u1f45\u03c3\u03bf\u03bd \u1f00\u03c0\u1f78 \u1f00\u03c3\u03b8. \u03c4\u03bf\u1fe6\u03c4\u03bf \u03c0\u03ac\u03c3\u03c7\u03b5\u03b9\u00b7 \u1f51\u03c0\u03cc\u03bc\u03b5\u03bd\u03b5. \u039a\u03b1\u1f76 \u1f21\u03bc\u03b5\u1fd6\u03c2 etc.\ni:1123\nB. C. \u1f35\u03bd\u03b1 \u03b5\u1f30\u03b4\u1f7c\u03c2 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf (mod. text \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2) \u03c4\u03bf\u1fe6\u03c4\u03bf (we read \u03c4\u03bf\u03cd\u03c4\u1ff3) \u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03ad\u03bb\u03bb\u03b7\u03c4\u03b1\u03b9. Here, as often, \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf refers to the other world, \u03c4\u03bf\u1fe6\u03c4\u03bf to this life: \u201cknowing what will come of it there, (i.e. the coals of fire) he may,\u201d etc.\ni:1124\n\u03ba\u03b1\u1f76 \u03bc\u1f74\u2026Mod text \u03ba\u03b1\u1f76 \u03bc\u1f74\u03bd\u2026\u201cAnd yet thou art,\u201d etc.","title":"Nicene and Post-Nicene Fathers, Vol. XI: A Commentary on the Acts of the Apostles: Homily L on Acts xxiii. 31-33.","type":"page"}