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.
“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. “And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but” (what) “if a spirit has spoken to him, or an angel?” 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. “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. But when the wretches saw all to be without avail, they take the whole matter into their own hands, as they would fain have done before, but were prevented: and their wickedness stops nowhere, though it received so many checks: and yet how many things were providentially ordered, on purpose that they might settle down from their rage, and learn those things through which they might possibly recover themselves!
But none the less do they set upon him. Sufficient for proof of his innocence was even this, that the man was saved when at the point to be pulled in pieces, and that with these so great dangers about him, he escaped them all. “And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as you have testified of Me in Jerusalem, so must thou bear witness also at Rome. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.
And they were more than forty which had made this conspiracy.” “They bound themselves under a curse,” it says. See how vehement and revengeful they are in their malice! What means, “bound under a curse?” Why then those men are accused forever, seeing they did not kill Paul. And forty together. For such is the nature of that nation: when there needs concerting together for a good object, not even two concur with each other: but when it is for an evil object, the entire people does it.
And they admit the rulers also as accomplices. “And they came to the chief priests and elders, and said, We have bound ourselves under a great curse that we will eat nothing until we have slain Paul. Now therefore ye with the council signify to the tribune that he bring him down unto you tomorrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him. And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul.
Then Paul called one of the centurions unto him, and said, Bring this young man unto the tribune: For he has a certain thing to tell him. So he took him, and brought him to the tribune, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto you, who has something to say unto you. Then the tribune took him by the hand, and went with him aside privately, and asked him, What is that you have to tell me? And he said, the Jews have agreed to desire you that you would bring down Paul tomorrow into the council, as though they would enquire somewhat of him more perfectly.
But do not thou yield unto them for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from you. So the tribune then let the young man depart, and charged him, See thou tell no man that you have showed these things to me.”. Again he is saved by man's forethought. And observe: Paul lets no man learn this, not even the centurion, that the matter might not become known.
And the centurion having come, reported to the tribune. And it is well done of the tribune also, that he bids him keep it secret, that it might not become known: moreover he gives his orders to the centurions only, at the time when the thing was to be done: and so Paul is sent into Cæsarea, that there too he might discourse in a greater theatre and before a more splendid audience: that so the Jews may not be able to say, “If we had seen Paul, we would have believed— if we had heard him teaching.”
Therefore this excuse too is cut off from them. “And the Lord,” it said, “stood by him, and said, Be of good cheer: for as you have 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. And one may well be astonished at Paul; he was not taken aback, neither said, “Why, what is this? Have I then been deceived by Christ?” but he believed: yet, because he believed, he did not therefore sleep: no; what was in his own power by means of human wisdom, he did not abandon.
“Bound themselves by a curse:” it was a kind of necessity that those men fastened on themselves by the curse. “That they would neither eat nor drink.” Behold fasting the mother of murder! Just as Herod imposed on himself that necessity by his oath, so also do these. For such are the devil's (ways): under the pretext forsooth of piety he sets his traps. “And they came to the chief priests,” etc. And yet they ought to have come (to the tribune), ought to have laid a charge, and assembled a court of justice: for these are not the doings for priests, but for captains of banditti, these are not the doings for rulers, but for ruffians.
They endeavor also to corrupt the ruler: but it was providentially ordered, to the intent that he also should learn of their plot. For not (only) by their having nothing to say, but also by their secret attempt, they convicted themselves that they were naught. It is likely too that after (Paul had gone) the chief priests came to (the tribune) making their request, and were put to shame. For of course he would not have liked either to deny or to grant their request. How came he to believe (the young man's tale)?
He did so in consequence of what had already taken place; because it was likely they would do this also. And observe their wickedness: they as good as laid a necessity on the chief priests also: for if they undertook so great a thing themselves, and engaged themselves in the whole risk, much more ought those to do thus much. Do you observe, how Paul is held innocent by those that are without, as was also Christ by Pilate? See their malice brought to naught: they delivered him up, to kill and condemn him: but the result is just the contrary; he is both saved, and held innocent.
For had it not been so, he would have been pulled in pieces: had it not been so, he would have perished, he would have been condemned. And not only does (the tribune) rescue him from the rush (made upon him), but also from much other (violence): see how he becomes a minister to him, insomuch that without risk he is carried off safe with so large a force. “And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cæsarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor.
And he wrote a letter after this manner: Claudius Lysias unto the most excellent governor Felix sends greeting. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their council: whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds.
And when it was told me how that the Jews laid wait for the man, I sent straightway to you, and gave commandment to his accusers also to say before you what they had against him. Fare well.”. See how the letter speaks for him as a defence— for it says, “I found nothing worthy of death,” but as accusation against them (rather) than against him. “About to have been killed of them:” so set upon his death were they. First, “I came with the army, and rescued him:” then also “I brought him down unto them:” and not even so did they find anything to lay to his charge: and when they ought to have been stricken with fear and shame for the former act, they again attempt to kill him, insomuch that again his cause became all the more clear.
“And his accusers,” he says, “I have sent unto you:” that at the tribunal where these things are more strictly examined, he may be proved guiltless.
Source: Homilies on Acts (New Advent)