1 And Agrippa said to Paul, You may put your cause before us. Then Paul, stretching out his hand, made his answer, saying:
John Chrysostom · AD 407 "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.
Cassiodorus · AD 585 "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, o…
2 In my opinion I am happy, King Agrippa, to be able to give my answer before you today to all these things which the Jews say against me:
John Chrysostom · AD 407 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…
Bede · AD 735 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.
Theophylact of Ohrid · AD 1107 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.
3 The more so, because you are expert in all questions to do with the Jews and their ways: so I make my request to you to give me a hearing to the end.
Theophylact of Ohrid · AD 1107 "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.
4 All the Jews have knowledge of my way of life from my early years, as it was from the start among my nation, and at Jerusalem;
John Chrysostom · AD 407 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.
Theophylact of Ohrid · AD 1107 "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.
5 And they are able to say, if they would give witness, that I was living as a Pharisee, in that division of our religion which is most regular in the keeping of the law.
Bede · AD 735 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.
Theophylact of Ohrid · AD 1107 "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.
6 And now I am here to be judged because of the hope given by God's word to our fathers;
Lucius Caecilius Firmianus Lactantius · AD 325 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.
John Chrysostom · AD 407 "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.
Oecumenius · AD 550 "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.
7 For the effecting of which our twelve tribes have been working and waiting night and day with all their hearts. And in connection with this hope I am attacked by the Jews, O king!
John Chrysostom · AD 407 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…
8 Why, in your opinion, is it outside belief for God to make the dead come to life again?
9 For I, truly, was of the opinion that it was right for me to do a number of things against the name of Jesus of Nazareth.
John Chrysostom · AD 407 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…
Theophylact of Ohrid · AD 1107 Paul says "indeed, I too thought," for it seemed to him that this is how it should have been.
10 And this I did in Jerusalem: and numbers of the saints I put in prison, having had authority given to me from the chief priests, and when they were put to death, I gave my decision against them.
Bede · AD 735 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.
11 And I gave them punishment frequently, in all the Synagogues, forcing them to say things against God; and burning with passion against them, I went after them even into far-away towns.
Theophylact of Ohrid · AD 1107 "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.
12 Then, when I was journeying to Damascus with the authority and orders of the chief priests,
John Chrysostom · AD 407 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.
13 In the middle of the day, on the road I saw a light from heaven, brighter than the sun, shining round me and those who were journeying with me.
Oecumenius · AD 550 "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]
Theophylact of Ohrid · AD 1107 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.
14 And when we had all gone down on the earth, a voice came to me, saying in the Hebrew language, Saul, Saul, why are you attacking me so cruelly? It is hard for you to go against the impulse which is driving you.
Ignatius of Antioch · AD 108 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.
Apostolic Constitutions · AD 380 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.
15 And I said, Who are you, Lord? And the Lord said, I am Jesus, whom you are attacking.
16 But get up on your feet: for I have come to you for this purpose, to make you a servant and a witness of the things in which you have seen me, and of those in which you will see me;
John Chrysostom · AD 407 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.
17 And I will keep you safe from the people, and from the Gentiles, to whom I send you,
Clement of Alexandria · AD 215 "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.
18 To make their eyes open, turning them from the dark to the light, and from the power of Satan to God, so that they may have forgiveness of sins and a heritage among those who are made holy by faith in me.
Tertullian · AD 220 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;…
John Chrysostom · AD 407 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.
19 So, then, King Agrippa, I did not go against the vision from heaven;
John Chrysostom · AD 407 "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…
Cassiodorus · AD 585 "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 thing…
Theophylact of Ohrid · AD 1107 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.
20 But I went about, first to those in Damascus and Jerusalem, and through all the country of Judaea, and then to the Gentiles, preaching a change of heart, so that they, being turned to God, might give, in their works, the fruits of a changed heart.
21 For this reason, the Jews took me in the Temple, and made an attempt to put me to death.
John Chrysostom · AD 407 "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." See how free from flattery his speech is, and how he ascribes the whole to God.
22 And so, by God's help, I am here today, witnessing to small and great, saying nothing but what the prophets and Moses said would come about;
Tertullian · AD 220 In like manner, before Agrippa also, he says that he was advancing "none other things than those which the prophets had announced." He was therefore maintaining just such a resurrection as the prophets had foretold.
Oecumenius · AD 550 "saying nothing except what the prophets said." For fear that he himself be thought the teacher of this, he cites the prophets and Moses, saying, "that Christ, if he was to suffer, and if he was to be first from the resurrection of the dead," and what follows.
Theophylact of Ohrid · AD 1107 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.
23 That the Christ would go through pain, and being the first to come back from the dead, would give light to the people and to the Gentiles.
John Chrysostom · AD 407 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.
Theophylact of Ohrid · AD 1107 "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.
24 And when he made his answer in these words, Festus said in a loud voice, Paul, you are off your head; your great learning has made you unbalanced.
John Chrysostom · AD 407 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, "Thou art beside thyself, Paul:" for, "while he thus discoursed, Festus said with a loud voice, Paul, thou art beside thyself: much learning doth make thee mad." What then says Paul?
Bede · AD 735 Festus said in a loud voice: You are insane, Paul. He deemed it insanity that a man in chains, instead of just defending himself from external accusations, made a speech about the conscience by which he gloried inside and reviewed all the miracles of the revelation by which he was transformed from a persecutor into an apostle, and discussed the dispensation of our Redeemer and…
Theophylact of Ohrid · AD 1107 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.
25 Then Paul said, I am not off my head, most noble Festus, but my words are true and wise.
John Chrysostom · AD 407 "For this thing," he says, "was not done in a corner." Here he speaks of the Cross, of the Resurrection: that the doctrine was come to every part of the world.
Oecumenius · AD 550 But Paul explains the reason for which he turned his speech to the king. Then, showing that this doctrine had become everywhere in the inhabited world, he added: "this has not been done in a corner," speaking about the cross and the resurrection of Christ.
26 For the king has knowledge of these things, to whom I am talking freely; being certain that all this is common knowledge to him; for it has not been done in secret.
Tertullian · AD 220 If he was in heaven, when would he not see what was doing in Italy? For the Italian land is "not in a corner." And yet, had he been a god, nothing ought to have escaped him.
Theophylact of Ohrid · AD 1107 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.
27 King Agrippa, have you faith in the prophets? I am certain that you have.
John Chrysostom · AD 407 "King Agrippa," he says, "believest thou"-he does not say, the Resurrection, but-"the prophets?" Then he forestalls him, and says: "I know that thou believest." "In a little" (i.e.
Bede · AD 735 Do you believe the prophets, King Agrippa? I know that you believe. This he speaks not in flattery, as some think, but truly. For Agrippa, as one versed in the rites and laws of the Jews, believed that the prophets spoke truth, but as a faithless man, he did not know to whom that truth referred, that is, the Lord Christ.
28 And Agrippa said to Paul, A little more and you will be making me a Christian.
Oecumenius · AD 550 In short, that is, with few words, in brief sayings, in a short teaching, without much labor and continuous discussion. Wherefore Paul also fittingly says to him: "I would pray to God even for a little while," and the things that follow. For example, that it is my earnest desire that all should become Christians, and this is my prayer to God.
29 And Paul said, It is my prayer to God that, in little or great measure, not only you, but all those hearing me today might be even as I am, but for these chains.
John Chrysostom · AD 407 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 ra…
Oecumenius · AD 550 Wherefore Paul also fittingly says to him: "I would pray to God even for a little while," and the things that follow. For example, that it is my earnest desire that all should become Christians, and this is my prayer to God. Since I am ready both for many words and for few to preach the faith in Christ, and with work and labor, and immediately.
Theophylact of Ohrid · AD 1107 "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.
30 And the king and the ruler and Bernice and those who were seated with them got up;
31 And when they had gone away they said to one another, This man has done nothing which might give cause for death or prison.
John Chrysostom · AD 407 See how again also they pass sentence in his favor, and after having said, "Thou art beside thyself," they acquit him, as undeserving not only of death, but also of bonds, and indeed would have released him entirely, if he had not appealed to Caesar. But this was done providentially, that he should also depart with bonds.
32 And Agrippa said to Festus, This man might have been made free, if he had not put his cause before Caesar.
Cassiodorus · AD 585 "And Agrippa said to Festus." Then Agrippa said to Festus: "This man might have been set at liberty, if he had not appealed to Caesar." Then Paul was delivered to centurion Julius with the guards, to sail to Italy. Going on board, they came to Sidon on the second day, where the centurion, treating Paul kindly, permitted him to go to his friends.