返回Chapter 26
Chapter 26
Chapter Twenty-Six
Acts 26:1–8. Agrippa said to Paul: You are permitted to speak for yourself. Then Paul, stretching out his hand, began to speak in his own defense: King Agrippa! I consider myself fortunate that today I can defend myself before you concerning all the things of which I am accused by the Jews, especially because you are acquainted with all the customs and disputed opinions of the Jews. Therefore I ask you to hear me with patience. My manner of life from my youth, which from the beginning I spent among my own nation in Jerusalem, all the Jews know; they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. And now I stand before the court for the hope of the promise made by God to our fathers, the fulfillment of which our twelve tribes hope to see, earnestly serving God day and night. For this very hope, King Agrippa, I am accused by the Jews. What then? Do you consider it incredible that God raises the dead?
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.
"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.
"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.
Acts 26:9–11. Indeed, I myself thought that I ought to do many things against the name of Jesus of Nazareth. This I also did in Jerusalem: having received authority from the chief priests, I shut up many of the saints in prisons, and when they were put to death, I cast my vote against them; and throughout all the synagogues I punished them often and compelled them to blaspheme Jesus, and being exceedingly enraged against them, I persecuted them even to foreign cities.
Paul says "indeed, I too thought," for it seemed to him that this is how it should have been.
"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.
Acts 26:12–18. For this reason, going to Damascus with authority and commission from the chief priests, at midday on the road I saw, O king, a light from heaven surpassing the brightness of the sun, shining around me and those traveling with me. And when we had all fallen to the ground, I heard a voice speaking to me in the Hebrew language: "Saul, Saul! Why are you persecuting Me? It is hard for you to kick against the goads." And I said: "Who are You, Lord?" And He said: "I am Jesus, whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to appoint you a servant and witness both of the things you have seen and of the things I will reveal to you, delivering you from the Jewish people and from the Gentiles, to whom I now send you to open their eyes, that they may turn from darkness to light and from the power of Satan to God, and by faith in Me may receive forgiveness of sins and an inheritance among those who are sanctified."
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.
Acts 26:19–20. Therefore, King Agrippa, I did not disobey the heavenly vision, but first to the inhabitants of Damascus and Jerusalem, then to all the land of Judea and to the Gentiles, I preached that they should repent and turn to God, doing works worthy of repentance.
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.
Acts 26:21–23. For this reason the Jews seized me in the temple and attempted to tear me to pieces. But having obtained help from God, I stand to this day, witnessing both to small and great, saying nothing beyond what the prophets and Moses said would come to pass, that is, that Christ was to suffer and, being the first to rise from the dead, would proclaim light to the people (of the Jews) and to the Gentiles.
What the prophets said about the suffering of Christ is known, and it is needless to speak of it; but what Moses foretold is evident from what he said as if from the person of Jacob to Judah: "He stooped down, he lay down as a lion… who shall rouse him?" (Gen. 49:9). Here he means the death and resurrection of Christ. But Moses also foretold of the suffering: "Thy life shall hang in doubt before thee" (Deut. 28:66).
"Having risen first from the dead." Jesus was the first to rise and no longer dies, whereas those raised by Him or by His disciples died again in expectation of the future general resurrection.
Acts 26:24–26. As he was making this defense, Festus said with a loud voice: "You are mad, Paul! Great learning is driving you to madness." "No, most excellent Festus," he said, "I am not mad, but I speak words of truth and sound judgment. For the king knows about these things, before whom I also speak boldly. For I am by no means convinced that any of this has escaped his notice…"
Since Paul constantly directed his speech to the king, Festus, being somewhat offended and seeing Paul's boldness, said out of vexation and anger: "You are out of your mind, Paul!" Paul then explains to him the reason why he directed his word to the king.
Acts 26:26–32. …for this was not done in a corner. King Agrippa, do you believe the prophets? I know that you believe. Agrippa said to Paul: you almost persuade me to become a Christian. Paul said: I would pray to God that whether with little or with much, not only you, but also all who hear me today, might become such as I am, except for these chains. When he had said this, the king and the governor, Bernice, and those sitting with them rose up; and withdrawing aside, they spoke among themselves, saying that this man does nothing deserving of death or chains. And Agrippa said to Festus: this man could have been set free, if he had not appealed to Caesar. Therefore the governor resolved to send him to Caesar.
Saying that "this was not done in a corner," Paul is referring to the cross and the resurrection, since the teaching about this had spread throughout the whole world. He says this as proof that Agrippa knew everything; and he almost says to the rest of those present as well: "You too ought to have known this," because such is the meaning of the following words:
"I would pray to God that whether in little or in much, not only you but also all who hear me today might become such as I am, except for these chains." Although chains for the name of Christ are worthy of glory, Paul "added 'except for these chains,'" accommodating himself to the understanding of those present. — What are you saying, blessed Paul, "except for these chains?" What boldness do you have, then, if you are ashamed of and shrink from chains? Do you not everywhere in your epistles boast of your chains and call yourself a prisoner? And do you not everywhere display your fetters before us in place of a diadem? So then, what has happened that you push the chains away from yourself? I myself, he says, do not push them away from me, I am not ashamed of them, but I speak this way out of condescension to the weakness of my hearers, because they cannot yet contain my boast. And from the Lord I learned that "no one sews a patch of unshrunk cloth on an old garment" (Mk. 2:21). That is why I spoke thus.
Acts 26:1–8. Agrippa said to Paul: You are permitted to speak for yourself. Then Paul, stretching out his hand, began to speak in his own defense: King Agrippa! I consider myself fortunate that today I can defend myself before you concerning all the things of which I am accused by the Jews, especially because you are acquainted with all the customs and disputed opinions of the Jews. Therefore I ask you to hear me with patience. My manner of life from my youth, which from the beginning I spent among my own nation in Jerusalem, all the Jews know; they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. And now I stand before the court for the hope of the promise made by God to our fathers, the fulfillment of which our twelve tribes hope to see, earnestly serving God day and night. For this very hope, King Agrippa, I am accused by the Jews. What then? Do you consider it incredible that God raises the dead?
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.
"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.
"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.
Acts 26:9–11. Indeed, I myself thought that I ought to do many things against the name of Jesus of Nazareth. This I also did in Jerusalem: having received authority from the chief priests, I shut up many of the saints in prisons, and when they were put to death, I cast my vote against them; and throughout all the synagogues I punished them often and compelled them to blaspheme Jesus, and being exceedingly enraged against them, I persecuted them even to foreign cities.
Paul says "indeed, I too thought," for it seemed to him that this is how it should have been.
"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.
Acts 26:12–18. For this reason, going to Damascus with authority and commission from the chief priests, at midday on the road I saw, O king, a light from heaven surpassing the brightness of the sun, shining around me and those traveling with me. And when we had all fallen to the ground, I heard a voice speaking to me in the Hebrew language: "Saul, Saul! Why are you persecuting Me? It is hard for you to kick against the goads." And I said: "Who are You, Lord?" And He said: "I am Jesus, whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to appoint you a servant and witness both of the things you have seen and of the things I will reveal to you, delivering you from the Jewish people and from the Gentiles, to whom I now send you to open their eyes, that they may turn from darkness to light and from the power of Satan to God, and by faith in Me may receive forgiveness of sins and an inheritance among those who are sanctified."
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.
Acts 26:19–20. Therefore, King Agrippa, I did not disobey the heavenly vision, but first to the inhabitants of Damascus and Jerusalem, then to all the land of Judea and to the Gentiles, I preached that they should repent and turn to God, doing works worthy of repentance.
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.
Acts 26:21–23. For this reason the Jews seized me in the temple and attempted to tear me to pieces. But having obtained help from God, I stand to this day, witnessing both to small and great, saying nothing beyond what the prophets and Moses said would come to pass, that is, that Christ was to suffer and, being the first to rise from the dead, would proclaim light to the people (of the Jews) and to the Gentiles.
What the prophets said about the suffering of Christ is known, and it is needless to speak of it; but what Moses foretold is evident from what he said as if from the person of Jacob to Judah: "He stooped down, he lay down as a lion… who shall rouse him?" (Gen. 49:9). Here he means the death and resurrection of Christ. But Moses also foretold of the suffering: "Thy life shall hang in doubt before thee" (Deut. 28:66).
"Having risen first from the dead." Jesus was the first to rise and no longer dies, whereas those raised by Him or by His disciples died again in expectation of the future general resurrection.
Acts 26:24–26. As he was making this defense, Festus said with a loud voice: "You are mad, Paul! Great learning is driving you to madness." "No, most excellent Festus," he said, "I am not mad, but I speak words of truth and sound judgment. For the king knows about these things, before whom I also speak boldly. For I am by no means convinced that any of this has escaped his notice…"
Since Paul constantly directed his speech to the king, Festus, being somewhat offended and seeing Paul's boldness, said out of vexation and anger: "You are out of your mind, Paul!" Paul then explains to him the reason why he directed his word to the king.
Acts 26:26–32. …for this was not done in a corner. King Agrippa, do you believe the prophets? I know that you believe. Agrippa said to Paul: you almost persuade me to become a Christian. Paul said: I would pray to God that whether with little or with much, not only you, but also all who hear me today, might become such as I am, except for these chains. When he had said this, the king and the governor, Bernice, and those sitting with them rose up; and withdrawing aside, they spoke among themselves, saying that this man does nothing deserving of death or chains. And Agrippa said to Festus: this man could have been set free, if he had not appealed to Caesar. Therefore the governor resolved to send him to Caesar.
Saying that "this was not done in a corner," Paul is referring to the cross and the resurrection, since the teaching about this had spread throughout the whole world. He says this as proof that Agrippa knew everything; and he almost says to the rest of those present as well: "You too ought to have known this," because such is the meaning of the following words:
"I would pray to God that whether in little or in much, not only you but also all who hear me today might become such as I am, except for these chains." Although chains for the name of Christ are worthy of glory, Paul "added 'except for these chains,'" accommodating himself to the understanding of those present. — What are you saying, blessed Paul, "except for these chains?" What boldness do you have, then, if you are ashamed of and shrink from chains? Do you not everywhere in your epistles boast of your chains and call yourself a prisoner? And do you not everywhere display your fetters before us in place of a diadem? So then, what has happened that you push the chains away from yourself? I myself, he says, do not push them away from me, I am not ashamed of them, but I speak this way out of condescension to the weakness of my hearers, because they cannot yet contain my boast. And from the Lord I learned that "no one sews a patch of unshrunk cloth on an old garment" (Mk. 2:21). That is why I spoke thus.