Homilies on Acts 52.1–52.4

“So on the next day Agrippa and Bernice came with great pomp and entered the audience hall with the tribunes and the prominent men of the city; and at the command of Festus, [Paul] was brought in.” See what an audience is gathered for Paul. “With the prominent men,” it says, “of the city”: for the ruler and the king, having gathered all the guards, meet him in this way. And with them the tribunes and the leading men of the city were present; for these it calls “prominent.” Then Paul too is brought in; and see how, when he had been brought in, he is proclaimed by Festus; for he not only releases him from the charges, but even makes a defense for him. Saying what? “King Agrippa, and all who are present with us, you see this man about whom the whole Jewish people petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer. But I found that he had done nothing deserving death; and as he himself appealed to the emperor, I decided to send him. But I have nothing definite to write to my lord about him. Therefore I have brought him before you, and especially before you, King Agrippa, so that, after we have examined him, I may have something to write. For it seems to me unreasonable, in sending a prisoner, not to indicate the charges against him.” Consider how he accuses them and releases him. Oh, the abundance of just claims! The ruler does not find how to condemn him, though countless examinations had been held; but they said he deserved death. That is why he said, “But I found,” he says, “that he had done nothing deserving death”; then he went on, saying, “But I have nothing definite to write to my lord about him.” And this too belongs to Paul’s purity, that the judge has nothing to say about him. “Therefore I have brought him,” he says, “before you; for it seems to me unreasonable, in sending a prisoner, not to indicate the charges against him.” See into what great perplexities the Jews threw their rulers. What, then, does Agrippa do? Wishing to learn something on these matters, “he said to Paul, ‘You are permitted to speak for yourself.’” In his great desire to hear, the king permits him to speak. And Paul now speaks with boldness, not flattering, but calling himself blessed for this reason, that he is speaking before one who knows everything; and that it is for this reason, hear what he puts forward, saying: “Then Paul stretched out his hand and made his defense: ‘I consider myself blessed, King Agrippa, that I am to make my defense before you today concerning all the things of which I am accused by the Jews, especially because you are an expert in all the customs and questions of the Jews; therefore I beg you to hear me patiently.’” And yet, if he had been conscious of guilt, he ought to have been afraid of being tried before one who knew everything; but it is the mark of a clean conscience not to decline a judge who knows exactly what has happened, but even to rejoice; hence he even counts himself blessed, and says, “I beg you to hear me patiently.” Since he is going to speak at length and say something about himself, he made this request in advance, and says: “My manner of life from my youth, spent from the beginning among my own nation in Jerusalem, all the Jews know, having known me from the first, if they are willing to testify, that according to the strictest sect of our religion I lived as a Pharisee.” What he says is this: How could I have become a rioter, I who was such a man in my youth and am attested by all? Then there is also the proof of what he said from the sect; for he goes on: “According to the strictest sect of our religion I lived.” And since again it was likely that some would say, “What then, if the sect is admirable, but you are wicked?”, see how he cures the suspicion lurking beneath: he calls as witnesses all the Jews who knew his life and conduct. “For all the Jews know,” he says, “having known me from the first, if they are willing to testify. And now I stand here on trial for the hope of the promise made by God to our fathers, to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by Jews, King Agrippa! Why is it thought incredible by any of you that God raises the dead?” He puts forward two arguments about the resurrection: one from the prophets (and he does not bring forward a prophet, but the very belief of the Jews), and another, stronger, from facts. What is this? That Christ spoke with him, having risen from the dead. And he establishes this too by reasoning, relating exactly his former madness; then also with praise of the Jews: “As they worship night and day,” he says, “they hope to attain.” So even if I had not been of blameless life, I ought not to have been tried for these things, King Agrippa. Then another argument too: “Why is it thought incredible by you that God raises the dead?” For if there were no such belief, if they had not been brought up in these doctrines, but it were being introduced now, perhaps no one would have accepted the word. Then he tells how he persecuted; and this too serves to establish his point; and he brings forward the chief priests as witnesses, and the foreign cities, and that he heard the one who said to him, “It is hard for you to kick against the goads.” Then he also shows God’s love for humankind, that even while he was being persecuted he appeared, and that “he did good not to me alone, but also sent me as a teacher to others.”

And he also shows the prophecy which he heard: “For this purpose I have appeared to you, … rescuing you from the people and from the Gentiles, to whom I am sending you.” Showing all this, he said: “I myself was convinced that I ought to do many things in opposition to the name of Jesus of Nazareth. And this I did in Jerusalem; I shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death I cast my vote against them. And in all the synagogues [I punished them often and tried to make them] blaspheme; and in raging fury against them I persecuted them even to foreign cities. In this business I was journeying to Damascus with the authority and commission of the chief priests, when at midday, O king, I saw on the way a light from heaven, brighter than the sun, shining around me and those who journeyed with me. And when we had all fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, ‘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 upon your feet; for I have appeared to you for this purpose, to appoint you a servant and a witness both of what you have seen and of those things in which I will appear to you, rescuing you from the people and from the Gentiles, to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’” Consider how gently he speaks. God, he says, said to me, “I have appeared to you to appoint you a servant and witness of what you have seen and of those things in which I will appear to you, rescuing you from the people and from the Gentiles, to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins.” As if he were saying: By these things I was persuaded; by this vision he drew me, and persuaded me so that I did not delay. “Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to those in Damascus and in Jerusalem, and throughout all the country of Judea, and to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.” So, he says, how could I, who teach others too about the best life, have become a leader of riot and contention? “For this reason the Jews seized me in the temple and tried to kill me. Having obtained help from God, I stand to this day, testifying to both small and great, saying nothing but what the prophets and Moses said would come to pass: that the Christ must suffer, that, [being the first to rise from the dead, he would proclaim light] both to the people and to the Gentiles.” See how his speech is free of flattery, and he ascribes everything to God. Then the boldness: “But not even now do I desist”; and the security: “For I base my argument on the prophets: that the Christ must suffer, that, being the first to rise from the dead, he would proclaim light”; as if he were saying that Christ, having risen first, dies no more. It is clear from this that he proclaims this to all, and that they should expect it for themselves too. Then Festus, seeing his boldness, since he was speaking to the king and did not turn from looking at him, being somehow put out, says, “You are mad.” That he says this as one affected, hear what follows: “And as he was saying these things in his defense, Festus said with a loud voice, ‘Paul, you are mad; your great learning is turning you mad.’” What then of Paul? Answering with mildness, “I am not mad,” he says, “most excellent Festus.” Then he also teaches the reason why he turned his speech to the king: “For the king knows about these things, and to him I speak boldly; for I am persuaded that none of these things has escaped his notice, for this was not done in a corner. King Agrippa, do you believe the prophets? I know that you believe.” He said this almost tearing into them and saying to them: I know that he knows everything exactly; and you ought to have known these things first (for this is what the next words show: “for this was not done in a corner”), but you would not. “King Agrippa, do you believe the prophets? I know that you believe.” “And Agrippa said to Paul, ‘In a short time you would persuade me to become a Christian.’ And Paul said, ‘I would pray to God that, whether in a short time or a long, not only you but also all who hear me today might become such as I am, except for these chains.’” See how he prays, saying, “I would pray to God that, in a short time [not],” that is, nearly. And he does not simply pray, but intensely. “That all,” he says, “might become such; not only you, but also all, such as I am.” Then he also adds, “except for these chains”; not complaining about the chains, nor ashamed that he was bound (for this, if anything, was worthy of glory to him), but looking to their opinion he spoke so. That is why he added, “except for these chains.”

But let us look at what was read from the beginning. “So on the next day, when they had entered the audience hall, at the command of Festus,” it says, “Paul was brought in.” The Jews had now withdrawn, since he had used his appeal, and then the theater becomes brilliant for him; for the king was present with great pomp, and the whole multitude of the Jews, not some and not others. “The whole multitude of the Jews,” he says, “petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer.”

See the madness: they shouted that he must die … Caesar. For if they had nothing terrible to say, and those men had gone mad, he rightly goes to Caesar. “So that, after the examination has been made by you, I may have something to write,” he says. Do you see how often the matter is tested? So the Jews were the cause of this defense too, which those in Rome also were to learn. “Concerning all the things of which I am accused, King Agrippa,” he says, “I consider myself blessed, being about to make my defense before you.” See how they become heralds, against their will, both of their own wickedness and of Paul’s virtue, and to the ruler himself; so that Paul was led away more brilliantly than if he had gone without chains; for he was no longer led away as a deceiver and sorcerer, when so many judges had acquitted him. So, having shaken off every charge among those with whom he was born and brought up, not simply, but so clean of suspicion, he arrives in Rome. And he did not say, “What is this? I appealed to Caesar once; I have been tried countless times; how long?” But what? He was ready again to give account, and before the one who best knew the affairs of the Jews. That is why he makes his defense with great boldness, since those who would condemn him were not masters of the case; he who, although they were not masters, and that decision held, “You shall go to Caesar,” nonetheless gives an account, and full account about everything, not about some things and not others. And he almost says this by his answers: They accuse me of riot, they accuse me of heresy, and of having profaned the temple: I make a defense about everything. “My manner of life from my youth all the Jews know”; that it is not my way to make riots, the accusers themselves are witnesses. Which he said before this too, “being zealous for the traditions of my fathers”; this he hints at here too by saying, “my manner of life from my youth.” And when the whole people was present, then he calls on their testimony. And he does this not only at Lysias’s tribunal but also at Festus’s; and again here, when more were present; but there not much defense was needed, since Lysias’s letter acquitted him. “All the Jews know,” he says, “having known me from the first.” And he does not say what his life was like, but leaves it to their conscience, and puts everything in the sect, showing from this that he would not have chosen it if he had been wicked and depraved. “For the sake of this sect, then,” he says, “I stand on trial.” This is honored among them too; for it they prayed, for it they worship, so as to attain it; this I proclaim, and for this hope I am accused. See, is it not the act of madmen to do everything to attain it, and to persecute the one who believes in it? “I myself was convinced,” he says, “that I ought to do many things in opposition to the name of Jesus of Nazareth”; that is, I decided to do these things, because I was not one of Christ’s disciples, but one of those who fought against him. Hence he also becomes a credible witness, because, doing countless things and fighting against the believers, and persuading them to blaspheme, and stirring up everything, cities, rulers, and … himself doing these things, he was so suddenly changed. Then again there are the witnesses who were with him; then he shows that he was rightly persuaded, from the light, from the prophets, from the outcomes, and from what has now happened. For he went on: “At midday, on the way, I saw a light shining around me and those who journeyed with me.” See, at any rate, how he convinces them both from the prophets and from these things. For so as not to seem to innovate, though he had great things to say, he again takes refuge in the prophets and sets their words in the midst. This, indeed, was more credible, as something that had happened now; but since he alone saw it, he again confirms it from the prophets. And see him not speaking in the same way in a court and in an assembly: there he says, “You killed him”; but here nothing of the kind, so as not to inflame their anger further; but he shows the same thing by saying, “that the Christ must suffer.” So he releases them from the charges. What I proclaim, then, that he rose first from the dead, I show from the prophets; for the prophets too proclaim this. So accept the word as being that of the prophets. And having told of the vision, he now speaks freely of his achievements too. What are these? “To open their eyes,” he says, “and turn them from darkness to light and from the power of Satan to God. For I have appeared to you for this purpose”; that is, not to punish you, but to make you an apostle. See: he shows the evils that hold unbelievers, Satan, the darkness, just as also the good things of the faithful, the light, God, the inheritance of the saints. And he does not simply exhort them to repent, but also to show an admirable life. And see how everywhere the Gentiles are woven into the speech; for those present were from the Gentiles. “Testifying,” he says, “to both small and great,” that is, both to the distinguished and to the obscure. He said this because of the soldiers. Then, leaving the position of a defendant, he took that of a teacher. That is why Festus says to him, “You are mad.” Then, so as not to seem himself to be a teacher, he brings in the prophets, Moses: “That the Christ,” he says, “must suffer, that, being the first to rise from the dead, he would proclaim light both to the people and to the Gentiles.” “Festus said with a loud voice.” So full of anger and wrath was he.

… “For this was not done,” he says, “in a corner.” Here he says this about the cross, about the resurrection, and that the doctrine has spread everywhere in the world. “King Agrippa,” he says, “do you believe?” He did not say, “the resurrection,” but “the prophets.” Then he anticipates him and says, “I know that you believe.” To which Agrippa says, “In a short time you would persuade me to become a Christian.” Paul did not understand what “in a short time” meant, but thought it meant “with little,” that is, with little effort; that is why he answers to this; so untrained was he. And he did not say, “I do not want this,” but “I pray, not only for you, but also for all who hear me.” See his speech free of flattery. “I pray,” he says, “that all may become today such as I am, except for these chains.” See: he who boasts of his chains, who displays them like a golden chain, now prays them away from these men. And do not be surprised; for they were still rather weak, and his speech to them was more condescending. Since, that he thought the chains better, hear how in his letters he always puts them before everything else, saying, “Paul, a prisoner of Jesus Christ”; and again, “For this reason I am bound with this chain, but the word of God is not bound”; and, “to the point of chains as a criminal.” See: not “chains” only, but he added “as a criminal,” increasing the glory from the chains. And the punishment was double: that he was bound, and that he was bound as a criminal. For if he had been bound as for something good, the thing would have brought some consolation; but now it was both as a criminal and as one caught in terrible crimes; and yet he cared for none of these things. Such is a soul given wings by heavenly love. For if those who love this shameful love count nothing either glorious or honorable, but only whatever contributes to their desire is judged both glorious and honorable to them, and the beloved is everything to them, much more do those caught by this love count punishments as nothing. And if we do not understand what is said, it is no wonder; for we are without experience of this wisdom. For if someone is caught by the fire of Christ, he becomes like a man living alone on the earth: so little does he care for glory and dishonor; but just as, if he lived alone, he would care for no one, so then too such a man does not care. And he so despises temptations and scourgings and prisons, as if he were suffering these things in another’s body, or as if he possessed a body of adamant; and he so laughs at the pleasures of life, and is so insensible to them, as we are to dead bodies, or as if we ourselves were dead. He is as far from being caught by any passion as pure gold, fired, would be. For just as flies would not fall into the middle of a flame, but flee, so the passions do not dare even to come near this man. And of these things I would have wished to be able to bring examples from among us; but since we are at a loss, we must take refuge in this very man. See, then, how he was disposed toward the whole world: “The world has been crucified to me,” he says, “and I to the world”; that is, I am dead to the world, and it is dead to me. And again, “It is no longer I who live, but Christ lives in me.” This is for Paul alone to say; but we, who fall as far short of him as earth of heaven, should hide our faces, so as not even to dare to open our mouths. And that he was as if in a desert, and so saw present things, hear him saying: “While we look not to the things that are seen but to the things that are unseen.” What are you saying? Surely the opposite of what you say is the case: for we do not see invisible things, but we do see visible ones. Such as the eyes you have, such are those given by Christ; for just as these see what is seen and do not see what is not seen, so those, conversely: no one who sees the invisible sees the visible; no one who sees what is seen sees the invisible. Or does this not happen with us too? For when we turn our mind inward and reason about invisible things, our eyes become suspended from their activity. Let us despise glory; let us rather wish to be laughed at than praised. For the one who is laughed at is harmed in nothing, but the one who is praised, greatly. Let us not pride ourselves on frightening people, but let us treat this as we do with children; for if we see someone frightening children, we do not admire him; for if anyone frightens, he frightens children; a man he could not frighten. And just as those who frighten children do it either by pulling up their eyelids or by distorting their face in some other way, while if they keep their eye healthy and gentle they could not do it, so these men too do this by distorting the insight of the mind. So no one would be afraid of a gentle man, beautiful in soul, but we all respect, honor, and revere him. Do you not see how the frightening man is hateful too, and someone we all pray to be rid of? For which of the things that can only frighten do we not turn away from? Wild beasts, sounds, sights, places, air, such as darkness?