John Chrysostom — Commentary on Scripture

And as they cried out, and cast off their clothes, and threw dust into the air,

"And shaking out their clothes," it says, "they threw dust into the air," to make insurrection more fierce, because they wished to frighten the governor. And observe; they do not say what the charge was, as in fact they had nothing to allege, but only think to strike terror by their shouting. "The tribune commanded," etc. and yet he ought to have learnt from the accusers, "wherefore they cried so against him."

Whereas both the tribune ought to have examined whether these things were so-yes, and the Jews themselves too-or, if they were not so, to have ordered him to be scourged, he "bade examine him by scourging, that he might know for what cause they so clamored against him." And yet he ought to have learnt from those clamorers, and to have asked whether they laid hold upon aught of the things spoken: instead of that, without more ado he indulges his arbitrary will and pleasure, and acts with a view to gratify them: for he did not look to this, how he should do a righteous thing, but only how he might stop their rage unrighteous as it was.

Acts 22:25

And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?

"And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned?" Paul lied not, God forbid: for he was a Roman. If there was nothing else, he would have been afraid to pretend this, lest he should be found out, and suffer a worse punishment. And observe he does not say it peremptorily, but, "Is it lawful for you?" The charges brought are two, both its being without examination, and his being a Roman. They held this as a great privilege, at that time: for they say that it was only from the time of Hadrian that all were named Romans, but of old it was not so. He would have been contemptible had he been scourged: but as it is, he puts them into greater fear than they him. Had they scourged him, they would also have dismissed the whole matter, or even have killed him; but as it is, the result is not so. See how God permits many good results to be brought about quite in a human way, both in the case of the Apostles and of the rest of mankind. Mark how they suspected the thing to be a pretext, and that…

"And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned?" Paul lied not, God forbid: for he was a Roman. If there was nothing else, he would have been afraid to pretend this, lest he should be found out, and suffer a worse punishment. And observe he does not say it peremptorily, but, "Is it lawful for you?" The charges brought are two, both its being without examination, and his being a Roman. They held this as a great privilege, at that time: for they say that it was only from the time of Hadrian that all were named Romans, but of old it was not so. He would have been contemptible had he been scourged: but as it is, he puts them into greater fear than they him.

Had they scourged him, they would also have dismissed the whole matter, or even have killed him; but as it is, the result is not so. See how God permits many good results to be brought about quite in a human way, both in the case of the Apostles and of the rest of mankind. Mark how they suspected the thing to be a pretext, and that in calling himself a Roman, Paul lied: perhaps surmising this from his poverty.

Acts 22:26-29

When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman.

"When the centurion heard that, he went and told the tribune, saying, Take heed what thou doest: for this man is a Roman. Then the tribune came, and said unto him, Tell me, art thou a Roman? He said, Yea. And the tribune answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the tribune also was afraid, after he knew that he was a Roman, and because he had bound him."

"But I," he says, "was free born." So then his father also was a Roman. What then comes of this? He bound him, and brought him down to the Jews. And the chief captain was afraid, after he learnt that he was a Roman. Why then it was no falsehood.

Acts 22:30

On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them.

"On the morrow, because he would have known the certainty whereof he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them." This he should have done at the outset. He brought him in, loosed. This above all the Jews would not know what to make of. He discourses not now to the multitude, nor to the people.

Acts 23:1

And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.

"And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day." It shows his boldness, and how it awed them. What he means is this: I am not conscious to myself of having wronged you at all, or of having done anything worthy of these bonds.

Acts 23:2-3 · 2 passages

And the high priest Ananias commanded them that stood by him to smite him on the mouth.

They are the words of boldness, rather than of anger; he did not choose to appear in a contemptible light to the tribune. For suppose the tribune himself had spared to scourge him, only as he was about to be delivered up to the Jews, his being beaten by their servants would have more emboldened him: this is why Paul does not attack the servant, but the person who gave the order. But that saying, "Thou whited wall, and dost thou sit to judge me after the law?" is instead of, Being thyself a culprit: as if he had said, And thyself worthy of stripes without number. See accordingly how greatly they were struck with his boldness; for whereas the point was to have overthrown the whole matter, they rather commend him.

"And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" What hardihood, what shamelessness! Therefore Paul set him down with a rebuke "God shall smite thee thou whited wall." Accordingly Ananias himself is put to a stand, and dares not say a word: only those about him could not bear Paul's boldness. They saw a man ready to die. For the wrong was not to be put up with, for to hold his peace under such treatment would have been to embolden the tribune to sacrifice him to his enemies, as a person who might be insulted with impunity. He both shows that he suffers willingly what he suffers, and thus excuses himself before them, not that he wished to excuse himself to them-since as for those, he even strongly condemns them-but for the sake of the people. "Violating the law, commandest thou me to be beaten?" Well may he say so: for to kill a man who had done them no injury, and that an innocent p…

"And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?"

What hardihood, what shamelessness! Therefore Paul set him down with a rebuke "God shall smite thee thou whited wall." Accordingly Ananias himself is put to a stand, and dares not say a word: only those about him could not bear Paul's boldness. They saw a man ready to die. For the wrong was not to be put up with, for to hold his peace under such treatment would have been to embolden the tribune to sacrifice him to his enemies, as a person who might be insulted with impunity. He both shows that he suffers willingly what he suffers, and thus excuses himself before them, not that he wished to excuse himself to them-since as for those, he even strongly condemns them-but for the sake of the people.

"Violating the law, commandest thou me to be beaten?" Well may he say so: for to kill a man who had done them no injury, and that an innocent person, was a violating of the law. For neither was it abuse that was spoken by him, unless one would call Christ's words abusive, when He says, "Woe unto you, Scribes and Pharisees, for ye are like unto whited walls." True, you will say: but if he had said it before he had been beaten, it would have betokened not anger, but boldness.

Acts 23:4-5 · 3 passages

And they that stood by said, Revilest thou God's high priest?

"And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people."

Because "I knew not that he was high priest." Some say, Why then does he defend himself as if it was matter of accusation, and adds, "Thou shalt not speak evil of the ruler of thy people?" For if he were not the ruler, was it right for no better reason than that to abuse him or any other? He says himself, "Being reviled, we bless; being persecuted, we suffer it"; but here he does the contrary, and not only reviles, but curses.

"I wist not," he says, "that he was God's high priest": and, to show that he was not dissembling he adds, "Thou shalt not speak evil of the ruler of thy people." He even confesses him to be still ruler. Let us also learn the gentleness also, that in both the one and the other we may be perfect. For one must look narrowly into them, to learn what the one is and what the other: narrowly, because these virtues have their corresponding vices hard by them: mere forwardness passing itself off for boldness, mere cowardice for gentleness: and need being to scan them, lest any person possessing the vice should seem to have the virtue.

"For it is written," etc. He wishes to show that he thus speaks, not from fear, nor because Ananias did not deserve to be called this, but from obedience to the law in this point also. And indeed I am fully persuaded that he did not know that it was the high priest, since he had returned now after a long interval, and was not in the habit of constant intercourse with the Jews; seeing him too in the midst among many others: for the high priest was no longer easy to be seen at a glance, there being many of them and diverse. So, it seems to me, in this also he spoke with a view to his plea against them: by way of showing that he does obey the law; therefore he thus exculpates himself.

Acts 23:6 · 2 passages

But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.

"I," he says, "am a Pharisee:" then, that he may not seem to pay court, he adds, "Of the hope and resurrection of the dead it is, that I am called in question." From this charge and calumny he commends himself.

Again he discourses simply as man, and he does not on all occasions alike enjoy the benefit of supernatural aid. "I am a Pharisee, the son of a Pharisee:" both in this, and in what comes after it, he wished to divide the multitude, which had an evil unanimity against him. And he does not speak a falsehood here either: for he was a Pharisee by descent from his ancestors. "Of the hope and resurrection of the dead I am called in question." For since they would not say for what reason they arraigned him, he is compelled therefore to declare it himself.

Acts 23:8 · 2 passages

For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.

"For the Sadducees indeed," etc. The Sadducees have no knowledge of anything incorporeal, perhaps not even God; so gross are they: whence neither do they choose to believe that there is a Resurrection.

"But the Pharisees," it says, "confess both." And yet there are three things: how then does he say both? "Spirit and Angel" is put as one. When he is on their side, then they plead for him.

Acts 23:9 · 2 passages

And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.

"And the scribes," etc. Look; the tribune also hears that the Pharisees have acquitted him of the charges, and have given sentence in his favor, and with greater confidence carries him off by force.

"And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit has spoken to him, or an angel?" Why did they not plead for him before this? Do you observe, how, when the passions give way, the truth is discovered? Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him.

Acts 23:10

And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle.

"And when there arose a great dissension, the tribune, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle." The tribune is afraid of his being pulled in pieces, now that he has said that he is a Roman: and the matter was not without danger. Do you observe that Paul had a right to profess himself a Roman? Else, neither would the tribune have been afraid now. So it remains that the soldiers must bear him off by force.

Acts 23:11 · 3 passages

And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome.

But why did He not appear to him before he fell into the danger? Because it is evermore in the afflictions that God comforts us; for He appears more wished-for, while even in the dangers He exercises and trains us. Besides, he was then at ease, when free from bonds; but now great perils were awaiting him. "And the Lord," it said, "stood by him, and said, Be of good cheer: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome." Yet even after He has appeared to him, He again suffers him to be saved by man's means.

Some one might say, How is it, that having been told, "Thou must also bear witness of Me in Rome", he, as if unbelieving, did this? God forbid: nay, he did it, because he so strongly believed. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: "Let us see if God is able even thus to deliver me." But not so does Paul; no, he does his part, all that in him lies, committing the whole to God.

"And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome." See what strong consolation! First he praises him, "As thou hast testified to My cause in Jerusalem;" then He does not leave him to be afraid for the uncertain issue of his journey to Rome: for thither also, He saith, thou shalt not depart alone, but thou shalt also have all this boldness of speech. Hereby it was made manifest, not only that he should be saved, but that he should be so in order to great crowns in the great city.