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ACTS XXV. 23.
"And on the morrow, when Agrippa was come,
and Bernice with great pomp, and was entered
into the place of hearing, with the chief
captains, and principal men of the city, at
Festus' commandment Paul was brought forth.
See what an audience is gathered together for
Paul. Having collected all his guards, the
governor is 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, ye 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 hath 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 thee, O king
Agrippa, that, after examination had, I
might have somewhat to write. For it seemeth to
me unreasonable to send a prisoner, and not
withal to signify the crimes laid against him."
(v. 24-27.) 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 seemeth 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, Thou art
permitted to speak for thyself." (ch. xxvi.
I.) 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. "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." (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 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, and
(then) says: "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." (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,
thou art 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?" (v. 6-8.) 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 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." 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 persecutest thou Me? it is hard for thee to
kick against the pricks. And I said, Who art
Thou, Lord? And he said, I am Jesus whom
thou persecutest; but rise, and stand upon thy
feet: for I have appeared unto thee for this
purpose, to make thee a minister and a witness
both of these things which thou hast seen, and
of those things in the which I will appear unto
thee: delivering thee from the people, and from
the Gentiles, unto whom now I send thee, 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
(v. 9-18):--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."
(v. 23.) 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." (v. 24.) What then
says Paul? With gentleness, "I am not
mad," says he, "most noble Festus; but
speak forth the words of truth and soberness."
(v. 25.) Then too he gives him to
understand why, turning from him, he addressed
his speech to the king: "For the king knoweth
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." (v. 26.) 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, En
oliUw thou persuadest me to be a Christian."
What is en oliUw? "Within a little, para
aikron. "And Paul said, I could pray to
God," kai en oliUw kai pollp, (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." (v. 27-29.)
(Recapitulation.) "And on the morrow,"
etc. (v. 23.) 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." (v. 24.) "And I having
found," etc. It shows that he did right in
appealing to CAEsar. 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 CAEsar. "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 Paulus virtue, even
to the emperor himself: so that Paul was
carried away (to Rome)with more renown than if
he had gone thither without bonds: for not as an
impostor and a deceiver, after so many judges
had acquitted him, was. he now carried
thither. 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. (ch. xxvi. I-3.) And he
said not, Why is this? once for all I have
appealed to CAEsar: 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 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. 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. (v.
4.) which is what he says on a former occasion
"Being a zealot." (ch. xxii. 3.) 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 (ponhros kai mokqhros). "But, for
this hope" (Mss. and Edd. airesews) he
says, "I stand and am judged." (v. 6,
7.) This hope is honored among themselves
also, because of this they pray, because of
tiffs 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." (v. 9.) 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 resuits, 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 thee"
(v. 1618), 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.
Whereupon, O king Agrippa," etc. (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," (v. 22)
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,
"Thou art beside thyself"--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."
(v. 53.) "And Festus said with a loud
voice"--in such anger and displeasure (did he
speak)--"Paul, thou art beside thyself."
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 was come to every part of the
world. "King Agrippa," he says,
"believest thou"--he does not say, the
Resurrection, but--"the prophets?" (v.
57.) Then he forestalls him, and says:
"I know that thou believest." 'En oliUw
(i.e. within a little,) "almost thou
persuadeth the to be a Christian." (v.
28.) Paul did not understand what the phrase
en oliUw meant: he thought it meant ex oliUou
(i.e. with little cost or trouble),
wherefore also he answers 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." (v. 29.) 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
spake. 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:" (Eph. iii.
I) and again, "On this account I am bound
with this chain" (Acts xxviii. 20), "but
the word of God is not bound;" and, "Even
unto bonds, as an evil-doer." (2 Tim.
ii. 9.) 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.
Such is a soul winged with heavenly love. For
if those who cherish the foul (earthly passion
which men call) love, think nothing either
glorious of precious, but those things alone
which tend to gratify their lust, they think
both glorious and honorable, and their mistress
is everything to them; much more do those, who
have been taken captive by this heavenly love,
think nothing of the cost (ta epitimia). But
if we do not understand what I am saying, it is
no marvel, while we are unskilled in this
Divine Wisdom. For if any one be caught with
the fire of Christ's love, he becomes such as
a man would become who dwelt alone upon the
earth, so utterly careless is he for glory or
disgrace: but just as if he dwelt alone, he
would care for nothing, no more does he in this
case. As for trials, he so despises them,
both scourges and imprisonments, as though the
body in which he suffers these things were
another's and not his own, or as though he had
got a body made of adamant: while as for the
sweet things of this life, he so laughs them to
scorn, is so insensible to them, as we are
insensible of dead bodies, being ourselves
dead. He is as far from being taken captive by
any passion, as the gold refined in the fire and
purified is free from alloy. For even as flies
would not dart into the midst of a flame, but
fly from it, so the passions dare not even to
come near this man. Would that I could bring
forward examples of all this from among
ourselves: but since we are at a loss for such,
we must needs betake ourselves to this same
Paul. Observe him then, how he felt towards
the whole world. "The world is crucified unto
me," he says, "and I unto the world"
(Gal. vi. 14): I am dead to the world,
and the world is dead to me. And again: "It
is no longer. I that live, but Christ liveth
in me. (ib. ii. 20.) And, to show you
that he was as it were in solitude, and so
looked upon the things present, hear himself
saying, "While we look not at the things which
are seen, but at the things which are not
seen." (2 Cor. iv. 18.) What sayest
thou? Answer me. And yet what thou sayest is
the contrary; thou seest the things invisible,
and the visible thou seest not. Such eyes as
thou hadst gotten, such are the eyes which are
given by Christ: for as these bodily eyes see
indeed the things that are seen, but things
unseen they see not: so those (heavenly eyes)
do the contrary: none that beholds the invisible
things, beholds the visible: no one beholding
the things seen, beholds the invisible. Or is
not this the case with us also? For when having
turned our mind inwards we think of any of the
unseen things, our views become raised above the
things on earth. Let us despise glory: let us
be willing to be laughed at rather than to be
praised. For he indeed who is laughed at is
nothing hurt: but he who is praised is much
hurt. Let us not think much of those things
which terrify men, but as we do in the case of
children, this let us do here: namely, if we
see any one terrifying children, we do not hold
that man in admiration: since in fact whoever
does frighten, only frightens children; for
were it a man, he could not frighten him. Just
as those who frighten (children in sport), do
this either by drawing up their eyelids, or by
otherwise distorting their face, but with the
eye looking naturally and mild they would not be
able to do this: so these others do this, by
distorting their mental vision (to dioratikon
ths dianoias). So that of a mild man and
beautiful in soul nobody would be afraid; on the
contrary, we all respect him, honor and
venerate him. See ye not, how the man who
causes terror is also an object of hatred and
abhorrence to us all? For of those things which
are only able to terrify what do we not turn away
from? Is it not so with wild beasts, with
sounds, with sights, with places, with the
air, such as darkness? Let us not therefore
think it a great thing, if men fear us. For,
in the first place, no man indeed is frightened
at us: and, secondly, it is no great thing
(if they were). Virtue is a great good: and
see how great. However wretched we may deem the
things by means of which it consists, yet we
admire virtue itself, and count them blessed
(that have it). For who would not count the
patient sufferer blessed, although poverty and
such like things seem to be wretched? When
therefore it shines forth through those things
which seem to be wretched, see how surpassingly
great this is! Thinkest thou much, O man,
because thou art in power? And what sort of
power? say, was it conferred by appointment?
(If so,) of men thou hast received power:
appoint thyself to it from within. For the
ruler is not he who is so called, but he who is
really so. For as a king could not make a
physician or an orator, so neither can he make a
ruler: since it is not the (imperial)letters
nor the name that makes a ruler. For, if you
will, let any man build a medicine-shop, let
him also have pupils, let him have instruments
too and drugs, and let him visit those who are
sick: are these things sufficient to make a
physician? By no means: but there is need of
art, and without that, not only do these things
profit nothing, but they even hurt: since it
were better that he who is not a physician should
not even possess medicines. He that possesses
them not, neither saves nor destroys: but he
that possesses them, destroys, if he knows not
how to use them: since the healing power is not
only in the nature of the medicines, but also in
the art of the person applying them: where this
is not, all is marred. Such also is the
ruler: he has for instruments, his voice,
anger, executioners, banishments, honors,
gifts, and praises; he has also for
medicines., the law; has also for his
patients, men; for a place to practise in, the
court of justice; for pupils, he has the
soldiers: if then he know not the science of
healing, all these profit him nothing. The
judge is a physician of souls, not of bodies:
but if this art of healing the bodies needs so
much care, much more that of healing the soul,
since the soul is of more importance than the
body. Then not the mere having the name of
ruler is to be a ruler: since others also are
called by great names: as Paul, Peter,
James, and John: but the names do not make
them that which they are called, as neither does
my name make me (to be that which John was);
I bear indeed the same name with that blessed
man, but I am not the same thing (omwnumos,
ou mhn sunwnumos), I am not John, but am
called so. In the same way they are not
rulers, but are called so. But those others
are rulers even without these adjuncts, just as
also a physician, though he may not actually
practise his science, yet if he have it in his
soul, he is a physician. Those are rulers,
who bear rule over themselves. For there are
these four things, soul, family; city,
world: and the things form a regular progression
(odw probainei). He therefore that is to
superintend a family, and order it well, must
first bring his own soul into order; for it is
his family: but if he cannot order his own
family, where there is but one soul, where he
himself is master, where he is always along with
himself, how shall he order others? He that is
able to regulate his own soul, and makes the one
part to rule, the other to be subject, this man
will be able to regulate a family also: but he
that can do this by a family, can do it by a
city also: and if by a city, then also by the
world. But if he cannot do this for his own
soul, how then shall he be able to do it for the
world? These things have been spoken by me,
that we may not be excited about offices of
rule; that we may know what ruling is: for this
(which is so called) is not ruling, but a
there object of derision, mere slavery, and
many other names one might call it by. Tell
me, what is proper to a ruler? is it not to
help one's subjects, and to do them good?
What then, if this be not the case? how shall
he help others, who has not helped himself? he
who has numberless tyrannies of the passions in
his own soul, how shall he root out those of
others? Again, with respect to "luxury" or
delightful living: the true luxury or delight is
not this (which is so called), but quite
another thing. For as we have shown that the
ruler is not he who is so called, but another
(who has something more than the name), so the
person who lives indeed in delight is another
sort of person (than he whom we so describe).
For "luxury" or delightful living seems indeed
to be, the enjoying pleasure and the gratifying
the belly: yet it is not this thing, but the
contrary: it is, to have a soul worthy of
admiration, and to be in a state of pleasure.
For let there be a man eating, drinking, and
wantoning; then let him suffer cares and loss of
spirits: can this man be said to be in a state
of delight? Therefore, it is not eating and
drinking, it is the being in pleasure, that
makes true luxury or delightful living. Let
there be a man who gets only dry bread, and let
him be filled with gladness: is not this
pleasure? Well then, it is the true luxury.
Let us see then, to whom this
befalls--whether to the rich, or to those who
are not rich? Neither to the one part
altogether, nor to the other, but to those who
so order their own souls, that they may not have
many grounds for sorrows. And where is such a
life as this to be found? for I see you all
eager and Wishing to hear what this life is
which has no sorrows. Well then, let this be
acknowledged first by you, that this is
pleasure, this the true luxury, to have no
sorrow to cause annoyance; and ask not of me
meats, and wine, and sauces, and silken
robes, and a sumptuous table. But if I shall
show that apart from all these such a life as
that is present (within our reach), then
welcome thou this pleasure, and this life: for
the most part of painful things happen to us from
our not calculating things as we ought. Who
then will have the most sorrows--he that cares
for none of these things, or he that cares for
them? He that fears changes, or he that does
not fear? He that is in dread of jealousy, of
envy, of false accusations, of plottings, of
destruction, or he that stands aloof from these
fears? He that wants many things, or he that
wants nothing? He that is a slave to masters
without number, or he that is a slave to none?
He that has need of many things, or he that is
free? He that has one lord to fear, or he that
fears despots innumerable? Well then, greater
is the pleasure here. This then let us pursue,
and not be excited about the things present: but
let us laugh to scorn all the pomp of life, and
everywhere practise moderation, that we may be
enabled so to pass through this life, that it
may he without pain, and to attain unto the good
things promised, through the grace and mercy of
our Lord Jesus Christ, with Whom to the
Father and the Holy Ghost together be glory,
might, honor, now and ever, world without
end. Amen.
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