(Recapitulation.) “And on the morrow,” etc. The Jews desisted ever since Paul exercised his right of appeal. Then also for him the theatre becomes a splendid one: “with great pomp” they were present. “And Festus said,” etc. The whole multitude of the Jews— not some of them only, and others not so— “both at Jerusalem, and also here,” they said “that he ought not to live any longer.” “And I having found,” etc. It shows that he did right in appealing to Cæsar. For if though they had no great matter to allege against him, yet those (at Jerusalem) were mad against him, with good reason may he go to Cæsar.
“That after examination had by you,” he says, “I may get somewhat to write.” Observe how the matter is repeatedly put to the test. The Jews therefore may thank themselves for this vindication (of Paul), which would come to the ears of those also who were at Rome. See how they become the unwilling heralds both of their own wickedness and of Paul's virtue, even to the emperor himself: so that Paul was carried away (to Rome) with more renown than if he had gone there without bonds: for not as an impostor and a deceiver, after so many judges had acquitted him, was he now carried there.
Quit therefore of all charges, among those with whom he was bred and born, and not only so, (but) thus free from all suspicion, he makes his appearance at Rome. “Then Paul,” etc. And he said not, Why is this? Once for all I have appealed to Cæsar: I have been tried many times: when will there be an end of this? But what did he? 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 Cæsar shall you go, he renders an account and gives full answers, “touching all the things,” and not merely on one and another here and there.
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: not before the tribunal, but before Lysias, and again here, when more were present: whereas in that hearing there needed not much vindication of himself, since Lysias' letter exculpated him.
“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 (πονηρὸς καὶ μοχθηρός). “But, for this hope” (manuscripts and Edd. αἱρέσεως) he says, “I stand and am judged.” (v. 6, 7.) 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. “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.
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. Now this had a stronger claim upon belief, as having actually come to pass: but since he alone saw (Christ), he again fetches proof of it from the prophets.
And see how he does not discourse alike in the court of justice, and in the assembly (of his own people); there indeed he says, “ye slew Him:” but here no such thing, that he might not kindle their anger more: but he shows the same thing, by saying, “Whether the Christ was to suffer.” He so frees them from accusations: for the prophets, he says, say this. Therefore receive ye also the rest. 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 you”, not to punish, but to make you an Apostle. He shows the evils which possess unbelievers, “Satan, darkness;” the good things belonging to believers, light, God, “the inheritance of the saints. Whereupon, O king Agrippa,” etc. (<!--<span class="stiki"></span>-->v. 19, 20.) 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.
“Testifying,” he says, “both to great and small,” that is, both to distinguished and undistinguished. This is also for the soldiers. Observe: having left the post of defendant, he took up that of teacher— and therefore also it is that Festus says to him, “You are beside yourself”— but then, that he may not seem to be himself the teacher, he brings in the prophets, and Moses: “Whether the Christ was to suffer, whether He as the first to rise from the dead should show light both to the people, and to the Gentiles.” “And Festus said with a loud voice”— in such anger and displeasure (did he speak)— “Paul, you are beside yourself.”
What then said Paul? “I am not mad,” etc. “For this thing,” he says, “was not done in a corner.” (v. 25, 26.) Here he speaks of the Cross, of the Resurrection: that the doctrine had come to every part of the world. “King Agrippa,” he says, “do you believe”— he does not say, the Resurrection, but— “the prophets?” Then he forestalls him, and says: “I know that you believe?” ᾿ Εν ὀλίγῳ (i.e. within a little,) “almost thou persuades the to be a Christian.” Paul did not understand what the phrase ἐ ν ὀλίγῳ meant: he thought it meant ἐ ξ ὀλιγου (i.e. with little cost or trouble), wherefore also he answers (as) to this: so unlearned was he. And he said not, I do not wish (that), but, “I pray that not only thou, but also all that hear.”
Mark how free from flattery his speech is.— “I pray that this day they may be all such as I am, except these bonds.” He, the man that glories in his bonds, that puts them forth as a golden chain, deprecates them for these men: for they were as yet too weak in their minds, and it was rather in condescension that he so spoke. For what could be better than those bonds which always in his Epistles he prefers (to all things else), saying, “Paul, a prisoner of Jesus Christ:” and again, “On this account I am bound with this chain”, “but the word of God is not bound;” and, “Even unto bonds, as an evil-doer.” The punishment was twofold.
For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now (he is bound) both “as an evil-doer,” and as with a view to very ill consequences; yet for none of these things cared he.
Source: Homilies on Acts (New Advent)