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ACTS XXIII. 31, 32, 33.
"Then 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 Caesarea, and
delivered the epistle to the governor, presented
Paul also before him."
Like some king whom his body-guards escort, so
did these convey Paul; in such numbers too,
and by night, for fear of the wrath of the
people? Now then you will say that they have
got him out of the city, they desist from their
violence? No indeed. But (the tribune)
would not have sent him off with such care for
his safety, but that while he himself had found
nothing amiss in him, he knew the murderous
disposition of his adversaries. "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 praetorium" (v. 34, 35):
again Paul is put in bonds. "And after five
days came down the high priest Ananias with the
elders." 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. "And with an
orator, one Tertullus." And what need was
there of "an orator? Which (persons) also
informed the governor against Paul." (c.
xxiv. I.) See how this man also from the
very outset with his praises seeks to gain the
judge beforehand. "And 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." (v. 2, 3.) Then as
having much to say, he passes by the rest:
"Notwithstanding, 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." 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. 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:
"Having found this fellow," etc., "a mover
of sedition," say they, "among all the Jews
throughout the world." (Had he been such),
they would have proclaimed him as a benefactor
and saviour of the nation! "And a ringleader
of the sect of the Nazarenes." (v. 4,
5.) They thought this likely to tell as a
reproach--" of the Nazarenes :" and by this
also they seek to damage him--for Nazareth was
a mean place. And, "we have found him," 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! "Who also hath gone
about to profane the temple; whom we took,
[and would have judged according to our
law."] (v. 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: ["
But the tribune Lysias came upon us, and with
great violence took him away out of our hands,
commanding his accusers to come unto thee] : 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." (v. 7-9). What then
says Paul? "Then 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." (v. 10,) This is not the
language of flattery, his testifying to the
judge's justice: no, the adulation was rather
in that speech of the orator, "By thee we
enjoy great quietness." If so, then why are
ye seditious? What Paul sought was justice.
"Knowing thee to be a just judge, I
cheerfully," says he, "answer for myself."
Then also he enforces this by the length of
time: that (he had been judge) "of many
years. Because that thou mayest understand,
that there are yet but twelve days since I went
up to Jerusalem for to worship." (v.
11.) And what is this? (It means),
"that I could not immediately have raised a
commotion." Because the accuser had nothing to
show (as done) in Jerusalem, observe what he
said: "among all the Jews throughout the
world." Therefore it is that Paul here
forcibly attracts him--" to worship," he
says, "I came up," so far am I from raising
sedition--and lays a stress upon this point of
justices being the strong point. "And they
neither found me in the Temple disputing with
any man, neither raising up the people, neither
in the synagogues, nor in the city" (v.
12); which in fact was the truth. And the
accusers indeed use the term "ringleader," as
if it were a case of fighting and insurrection;
but see how mildly Paul here answers. "But
this I confess unto thee, that after the way
which they call heresy, 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." (v.
14, 15.) The accusers were separating him
(as an alien), but he indentifies himself with
the Law, as one of themselves. "And in
this," says he, "do I exercise my self, 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."
(v. 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: "but," says he,
(they that found me, were) "certain 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." (v.
19, 20, 21.) For this is justification
in superabundance, not to flee from his
accusers, but to be ready to give account to
all. "Of the resurrection of the dead," says
he, "am I this day called in question." 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--for these
matters are course spoken of by the
tribune--but by Paul, though there was
danger, not so: no, he is silent, and only
defends himself, though he had very much to
say. "In which" (alms), says he, "they
found me in course of purifying in the
Temple." 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: seeing that Tertullus before him
did make a long harangue. 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. But let us look again at what has
been said.
(Recapitulation.) "Then the soldiers,"
etc. (v. 31-33.) This also made Paul
famous in Caesarea, his coming with so large a
force. --"But," says Tertullus, 'that
I be not further tedious," showing that
(Felix) does find him tedious (egkoptetai):
"I beseech thee," he does not say, Hear the
matter, but, "hear us of thy clemency."
(ch. xxiv. 4.) Probably it is to pay
court, that he thus lays out his speech. "For
having found this man, a pestilent fellow, and
a mover of sedition among all the Jews
throughout the world" (v. 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; "attempted," says he,
"to profane it:" but the how, he leaves
untold. "Whom also we took." etc. "But
the tribune," etc. And while he thus
exaggerates what relates to the tribune, see how
he extenuates the part of the accusers
themselves. "We took him," he says, "and
would have judged him according to our Law."
(v. 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: "with great violence" (v.
7), he says. For this conduct is violence.
"From whom thou mayest know." He neither
dares to accuse him (the tribune)--for the
man Was indulgent (forsooth)--nor does he
wholly pass it by. Then again, test he should
seem to be lying, he adduces Paul himself as
his own accuser. "From whom, by examining
him, thou mayest take knowledge of all these
things." (v. 8.) Next, as witnesses also
of the things spoken, the accusers, the same
persons themselves both witnesses and accusers:
"And the Jews also assented," etc. (v.
9.) But Paul, "Forasmuch as I know that
thou hast been of many years a just judge."
(v. 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 "just," 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.
"Believing," he says, "that there will be a
resurrection:" now a man who believed a
resurrection, would never have done such
things--" which" (resurrection) "they
themselves also allow. (v. 15.) He does
not say it of them, that they believe "all
things written in the Prophets :" it was he
that believed them all, not they: but how
"all," it would require a long discourse to
show. And he nowhere makes mention of Christ.
Here by saying, "Believing," 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,
"I came," he says, "to bring alms to my
nation and offerings." (v. 17.) How then
should I have troubled those, for the bringing
offerings to whom I had come so long a journey?
"Neither with multitude, nor with tumult."
(v. 18.) Everywhere he does away the
charge of sedition. And he also does well to
challenge his accusers who were from Asia,
"Who ought to accuse before thee," etc.,
but he does well also not to reject this either;
"or else," says he, "let these same here
say. Touching the resurrection of the dead,"
etc. (v. 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. "What evil doing," he
says, "they found in me. In the council
(ch. iv. 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. "Having," he
says, "a conscience void of offence both toward
God, and toward men." (v. 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. "That I cried,"
he says, "in the council'." He also shows
their violence. They have it not to say, Thou
didst these things under the pretext of alms:
for (it was) "not with multitude, nor with
tumult:" 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: "I have not a devil, but I honor
My Father: but ye do dishonor Me." (John
viii. 49.)
Let 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's 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--for example, its
outrageous lusts, its griefs and sorrows, and
such like--but 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 nor 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, "It is not from enmity; it is
from infirmity "--for 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? 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--it 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--thou 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.
"But," you will say, "how if he is only the
more set up by my doing this very thing?" 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. "In so doing,"
says the Scripture, "thou shall heap coals of
fire on his head." (Rom. xii. 20, cf.
Hom. in l. xxii. 3.) And yet, for all
that this is the consequence, it bids us go and
be reconciled and do good offices--not that we
may heap coals of fire, but that (our enemy)
knowing that future consequence, 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. "Why then," you will say,
"for fear of thus heaping coals one ought not to
do this but to carry on the enmity to greater
lengths." 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, or rather, if you wish it, you will
not be able, not even in the least degree. How
should you?
"As far as the heaven is from the earth,"
Scripture says, "so far are My counsels from
your counsels" (Isa. xlv. 8): and again,
"If ye," He says, "being evil, know how
to give good gifts unto your children, how much
more your heavenly Father" (Matt. vii.
11)? But in fact this talk is mere pretext
and subterfuge. Let us not prevaricate with
God's commandments. "And how do we
prevaricate," you will say? He has said,
"In so doing, thou wilt heap coals of fire on
his head:" and you say, I do not like to do
this. But are you willing to heap coals after
another fashion, that is upon your own head?
For in fact this is what resentment does: since
you shall suffer evils without number. You
say, "I am afraid for my enemy, be, cause he
has done me great injuries:" 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, "thou wilt
heap coals of fire:" 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?
"That ye may be like to your Father which is
in heaven." (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 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 would-est 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's 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's
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.
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