Homilies on Acts

See what an audience is gathered together for Paul. Having collected all his guards, the governor has come, and the king, and the tribunes, “with the principal men,” it says, “of the city.” Then Paul being brought forth, see how he is proclaimed as conqueror. Festus himself acquits him from the charges, for what says Festus? “And Festus said, King Agrippa, and all men which are here present with us, you see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer.

But when I found that he had committed nothing worthy of death, and that he himself has appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and especially before you, O king Agrippa, that, after examination had, I might have somewhat to write. For it seems to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.” Mark how he accuses them, while he acquits him.

O what an abundance of justifications! After all these repeated examinations, the governor finds not how he may condemn him. They said he was worthy of death. On this account he said also: “When I found,” says he “that he had committed nothing worthy of death.— Of whom I have no certain thing to write to my lord.” This too is a proof of Paul's spotlessness, that the judge found nothing to say concerning him. “Therefore I have brought him forth,” he says, “before you. For it seems to me unreasonable to send a prisoner, and not withal to signify the crime laid against him.”

Such were the great straits into which the Jews brought themselves and their rulers! What then? “Agrippa said to Paul, You are permitted to speak for yourself.” From his great desire to hear, the king permits him to speak. But Paul speaks out immediately with boldness, not flattering, but for this reason saying that he is happy, namely, because (Agrippa) knew all. “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 you touching all the things whereof I am accused of the Jews.

Especially because I know you to be expert in all questions which are among the Jews: wherefore I beseech you to hear me patiently.” (<!--<span class="stiki"></span>-->v. 2, 3.) 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 you,” 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, and (then) says: “My manner of life from my youth, which was at the first among my 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.” (<!--<span class="stiki"></span>-->v. 4, 5.) 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, you are evil?” Touching this also I call all to witness— touching my life and conversation. “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.

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 you 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 you from the people, and from the Gentiles, unto whom I send you.”

Showing all this, he says: I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.

Whereupon as I went to Damascus with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why do you persecute Me? It is hard for you to kick against the pricks. And I said, Who are You, Lord? And he said, I am Jesus whom you persecute, but rise, and stand upon your feet: for I have appeared unto you for this purpose, to make you a minister and a witness both of these things which you have seen, and of those things in the which I will appear unto you: delivering you from the people, and from the Gentiles, unto whom now I send you, 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:— 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. “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.” (v. 19, 20.) 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? “For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come.” (v. 21, 22.) See how free from flattery his speech is, and how he ascribes the whole to God. Then his boldness— but neither do I now desist: and the sure grounds— for it is from the prophets that I urge the question, “Whether the Christ was to suffer:” then the Resurrection and the promise, “Whether He, as the first to rise from the dead, should show light unto the people and to the Gentiles.” Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king— he was in a manner annoyed, and says to him, “You are beside yourself, Paul:” for, “while he thus discoursed, Festus said with a loud voice, Paul, you are beside yourself: much learning does make you mad.” What then says Paul? With gentleness, “I am not mad,” says he, “most noble Festus; but speak forth the words of truth and soberness.” Then too he gives him to understand why, turning from him, he addressed his speech to the king: “For the king knows of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him: for this thing was not done in a corner.” He shows, that (the king) knows all perfectly; at the same time, all but saying to the Jews, And ye indeed ought to have known these things— for this is the meaning of that which he adds, “For this thing was not done in a corner. And Agrippa, said to Paul, ᾿ Εν ὀλίγῳ you persuade me to be a Christian.” What is ἐ ν ὀλίγῳ? Within a little, παρὰ μικρόν. “And Paul said, I could pray to God,” καὶ ἐν ὀλίγῳ καὶ ἐν πολλᾥ, (that is) “I could pray to God,” for my part, not “in little” (but “in much”): he does not simply pray, he prays (not briefly, but) with largeness— “that not only thou, but also all that hear me this day, were such as I am.” Then he adds, “except these bonds;” and yet it was matter of glory; true, but looking to their notion of it, therefore says he, “except these bonds.”