Acts 26:1–20

"Then Agrippa said to Paul." Then Agrippa gave Paul permission to speak for himself. Paul first praised the judge, then gave a truthful summary of all that had happened to him from the beginning, relating how he had persecuted the Christian people, what he had later heard on his way to Damascus when he was surround by the light of the Lord, and how he had, as was unavoidable, obeyed the Lord's words. He declared that, consequently, he had preached to the people and the Gentiles so that, converting and doing worthy works of penance, they might gain the rewards of eternal life: that was why the angered Jews had determined to kill him. He affirmed that, having been delivered from their hands by the help of the Divinity, he had until that time kept preaching the things that were written in the Prophets and the rest of the divine Scriptures.

"Agrippa said to Paul, Thou art permitted to speak for thyself." From his great desire to hear, the king permits him to speak. But Paul speaks out forthwith with boldness, not flattering, but for this reason saying that he is happy, namely, because Agrippa knew all.

Of all the things I am accused of by the Jews, King Agrippa, I consider myself fortunate before you, since you are to defend me today. Another Edition translated this verse thusly: I consider myself fortunate, starting today to render a defense before you. Which in a certain place, Saint Jerome placed with his exposition thus: "Of all the things I am accused of by the Jews, O King Agrippa, I consider myself fortunate, since before you I am to be defended today, who especially know all the customs and questions among the Jews. For he had read that in Isaiah: Blessed is he who speaks into the ears of a listener, and knew that the words of an oration profit as much as the judge's prudence has understood."

"Then Paul stretched forth the hand, and answered for himself. I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews. Especially because I know thee to be expert in all questions which are among the Jews: wherefore I beseech thee to hear me patiently." And yet, had he been conscious of guilt, he should have feared at being tried in the presence of one who knew all the facts: but this is a mark of a clear conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice, and to call himself happy. "I beseech thee," he says, "to hear me patiently." Since he is about to lengthen out his speech, and to say something about himself, on this account, he premises an entreaty.

Again he is ready to render an account, and that, before the man who was the best informed on the subject; and with much boldness, seeing they were not his judges to condemn him: but still, though they were not his judges, since that declaration was in force, "Unto Caesar shall thou go," he renders an account and gives full answers, "touching all the things," and not merely on one and another here and there.

Paul said: "I consider myself fortunate that today I can defend myself before you in everything of which the Jews accuse me." He spoke not with flattery (God forbid!), but wishing to bring benefit to the king. And the one who had just been treated as being on trial partly influenced the judge and captivated him, because Agrippa said in the presence of all: "You almost persuade me to become a Christian" (v. 28).

"All the more so, since you know all the customs and disputed opinions of the Jews." Knowing this, Paul should have been afraid of being judged by a man who knows everything; but not to reject such a judge, who knows in detail everything that happened, means having a clear conscience.

"My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews: which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee." Then how should I have become a seditious person, who when young was thus testified of by all? Then too from his sect: "after the most straitest sect" says he, "of our religion I lived." "What then, if though the sect indeed be worthy of admiration, thou art evil?" Touching this also I call all to witness-touching my life and conversation.

They accuse me of sedition, accuse me of heresy, accuse me that I have profaned the temple: "touching all these things I answer for myself:" now that these are not things in accordance with my ways, my accusers themselves are witnesses: "my manner of life from my youth," etc. which is what he says on a former occasion "Being a zealot." And when the whole people was present, then he challenges their testimony. "Know all the Jews," he says, "which knew me from the beginning." And he does not say what kind of life his was, but leaves it to their own conscience, and lays the whole stress on his sect, as he would not have chosen that sect, if he had been a man of evil disposition and bad character.

"All the Jews know; they have known about me for a long time." This means: the Jews know the truth, but do not want to testify to it, and willfully lie and sin against him.

For according to the most accurate sect of our religion, I lived as a Pharisee. For "sect," in Greek it has "heresy." Whence it is proved that at that time even a good sect was called by this term among the Greeks, which now among us is accustomed to have only a bad sense.

"I lived as a Pharisee according to the strictest teaching of our religion." It is remarkable that the Pharisees too were heretics, although they studied and understood the Scriptures better than all other Jewish sects. They understood better, but not truly, because they did not possess a true understanding of the Scriptures. Thus, diligence can investigate and discuss a matter with subtlety, yet it cannot fully comprehend its essence; on the contrary, it happens that a person is deceived by his own mind.

"But, for this hope" he says, "I stand and am judged." This hope is honored among themselves also, because of this they pray, because of this they worship, that unto this they may attain: this same do I show forth. Why then, it is acting like madmen, to be doing all things for the sake of attaining to this, and yet to persecute him who believes in the same.

"And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" Two arguments he lays down for the Resurrection: one, the argument from the prophets: and he does not bring forward any prophet in particular, but the doctrine itself as held by the Jews: the other and stronger one, the argument from the facts-especially from this, that Christ Himself held discourse with him. And he lays the ground for this by other arguments, relating accurately his former madness.

Nor is it greatly to be wondered at if these things are done towards men, since for the same cause the people who were placed in hope, and not ignorant of God, rose up against God Himself; and the same necessity follows the righteous which attacked the Author of righteousness Himself. Therefore they harass and torment them with studied kinds of punishments, and think it little to kill those whom they hate, unless cruelty also mocks their bodies. But if any through fear of pain or death, or by their own perfidy, have deserted the heavenly oath, and have consented to deadly sacrifices, these they praise and load with honours, that by their example they may allure others. But upon those who have highly esteemed their faith, and have not denied that they are worshippers of God, they fall with all the strength of their butchery, as though they thirsted for blood; and they call them desperate, because they by no means spare their body; as though anything could be more desperate, than to torture and tear in pieces him whom you know to be innocent.

"Why is it considered incredible among you if God raises the dead?" He proposes two lines of argument about the resurrection: one derived from the prophets, and he does not dismiss the prophet, but rather the glory of the Jews, and another stronger one drawn from events, that Christ was reported to him as having risen from the dead. And he constructs this latter also from reasoning, recounting beforehand his former zeal. First argument: "Why is it considered incredible among you if God raises the dead?" and another: Would such glory have existed, unless they had been raised again in these doctrines? And when he introduced this, who would not have accepted the statement? "For this heresy," he says, "I am accused; and this is pressed upon them. On account of this they pray, on account of this they worship, that they may obtain this. And this I proclaim." [CHRYSOSTOM]

Then too, with high commendation of the Jews, he says, "Night and day," says he, "serving God look to attain unto." So that even if I had not been of unblemished life, it is not for this doctrine that I ought to be brought to trial:-"for which hope, king Agrippa, I am accused of the Jews." And then another argument "Why should it be thought a thing incredible with you, that God should raise the dead?" Since, if such an opinion had not existed, if they had not been brought up in these dogmas, but they were now for the first time brought in, perhaps some one might not have received the saying.

Then he tells, how he persecuted: this also helps the proof: and he brings forward the chief priests as witnesses, and the "strange cities," and that he heard Him saying to him, "It is hard for thee to kick against the pricks," and shows the mercifulness of God, that, though being persecuted He appeared to men, and did that benefit not to me only, but also sent me as teacher to others: and shows also the prophecy, now come to pass, which he then heard, "Delivering thee from the people, and from the Gentiles, unto whom I send thee."

"I indeed thought with myself," that is, I determined, "to do many things contrary to the name of Jesus of Nazareth." I was not one of Christ's disciples: among those who fought against Him, was I. Whence also he is a witness who has a right to be believed, because he, a man who was doing numberless things, makes war on the believers, persuading them to blaspheme, stirring up all against them, cities, rulers, and by himself doing all this of his own accord, was thus suddenly changed.

Paul says "indeed, I too thought," for it seemed to him that this is how it should have been.

And when they were to be killed, I delivered the sentence. Another Edition says, And I delivered the sentence on how they were to be killed, that is, I myself gave the sentence on their deaths.

"Many times I punished them." Incited by the devil and demons, he says, many, like madmen, committed many absurdities; but I, perhaps, was more frenzied than they, since I was doing evil of my own will.

Then again the witnesses, those who were with him: next he shows what just cause he had to be persuaded, both from the light, and from the prophets, and from the results, and from the things which have now taken place. See accordingly, how both from the prophets, and from these particulars, he confirms the proof to them. For that he may not seem to be broaching some novelty, although he had great things to say, yet he again takes refuge with the prophets, and puts this as a question for discussion.

"brighter than the sun." He then likens it to that which among sensible things is most luminous; since that light could not be equated with the light of Jesus, which is far greater, he speaks in this way, so that human hearing may receive it, and says that that light surpasses the brilliance of the sun. [AMMONIUS]

Reporting about a radiance brighter than sensible light and considering it impossible to liken the light of Jesus to sunlight, Paul, in order to convey the phenomenon in a way that human hearing can receive, says: this light far surpasses sunlight.

For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; [1 Kings 13:33] but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For "God is not the God of confusion," [1 Corinthians 14:33] that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that "it is hard for them to kick against the pricks;" [Acts 26:14] for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God.

For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit. "It is hard to kick against the pricks;" it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles.

Since he has mentioned the vision, he then without fear goes on to speak also of the good wrought by it. "To turn them from darkness to light, and from the power of Satan unto God. For to this end have I appeared unto thee," not to punish, but to make thee an Apostle. He shows the evils which possess unbelievers, "Satan, darkness;" the good things belonging to believers, light, God, "the inheritance of the saints."

"Wherefore, then, I send thee to the Gentiles," it is said, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith which is in Me." Such, then, are the eyes of the blind which are opened.

Observe how mildly he discourses-God, he says, said this to me, "that they may receive forgiveness of sins, and inheritance among them which are-sanctified by faith that is in Me." By these things, says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that I made no delay.

Whence, again, David said that "the Lord would reign from the tree: " for elsewhere, too, the prophet predicts the fruit of this "tree," saying "The earth hath given her blessings," -of course that virgin-earth, not yet irrigated with rains, nor fertilized by showers, out of which man was of yore first formed, out of which now Christ through the flesh has been born of a virgin; "and the tree," he says, "hath brought his fruit," -not that "tree" in paradise which yielded death to the protoplasts, but the "tree" of the passion of Christ, whence life, hanging, was by you not believed! For this "tree" in a mystery, it was of yore wherewith Moses sweetened the bitter water; whence the People, which was perishing of thirst in the desert, drank and revived; just as we do, who, drawn out from the calamities of the heathendom in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, "by the faith which is on Him," the baptismal water of the "tree" of the passion of Christ, have revived,-a faith from which Israel has fallen away, (as foretold) through Jeremiah, who says, "Send, and ask exceedingly whether such things have been done, whether nations will change their gods (and these are not gods!).

"Whereupon, O king Agrippa, I was not incredulous to the heavenly vision." As Paul spoke the above-mentioned things, Festus, incredulous, said: "Paul, thou art beside thyself, and much reading confuseth thy mind." Paul, retaining his gravity, replied that he was not beside himself, but had spoken words of truth and soberness; indeed, king Agrippa too must know about those things, for things that had happened publicly had been able to come to his knowledge. He affirmed, too, that Agrippa believed the prophets. Agrippa replied delightfully that Paul wanted quickly to make him a Christian. Paul, with eagerness of charity, wished that both he and the rest of the audience would become such as he himself was, except his bonds. After the assembly was dismissed, they spoke among themselves, saying Paul had done nothing to deserve killing.

"Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." I therefore, who instructed others also concerning the most excellent way of living, how should I myself have become the author of sedition and contention?

He not only exhorts them to repent, but also to show forth a life worthy of admiration. And see how everywhere the Gentiles are admitted into connection with the people Israel: for those who were present were of the Gentiles.

A heavenly vision [Ὀπτασία] is the pure sight that transcends man. What a person in the flesh is unable to see, unless his eyes are revealed to him, cannot be seen. [AMMONIUS]

I was convinced through this vision, says Paul. By this vision the Lord converted me and thus persuaded me not to delay the matter. This vision is a pure contemplation, surpassing human powers; it cannot be seen by a carnal man unless his eyes are opened by a superhuman power.