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Paul Defends Himself before Agrippa

Agrippa said to Paul, “You have permission to speak for yourself.” Then Paul stretched out his hand and began to defend himself:

² “I consider myself fortunate that it is before you, King Agrippa, I am to make my defense today against all the accusations of the Jews, ³because you are especially familiar with all the customs and controversies of the Jews; therefore I beg of you to listen to me patiently.

⁴ “All the Jews know my way of life from my youth, a life spent from the beginning among my own people and in Jerusalem. ⁵They have known for a long time, if they are willing to testify, that I have belonged to the strictest sect of our religion and lived as a Pharisee. ⁶And now I stand here on trial on account of my hope in the promise made by God to our ancestors, ⁷a promise that our twelve tribes hope to attain, as they earnestly worship day and night. It is for this hope, your Excellency, that I am accused by Jews! ⁸Why is it thought incredible by any of you that God raises the dead?

⁹ “Indeed, I myself was convinced that I ought to do many things against the name of Jesus of Nazareth. ¹⁰And that is what I did in Jerusalem; with authority received from the chief priests, I not only locked up many of the saints in prison, but I also cast my vote against them when they were being condemned to death. ¹¹By punishing them often in all the synagogues I tried to force them to blaspheme; and since I was so furiously enraged at them, I pursued them even to foreign cities.

Paul Tells of His Conversion

¹² “With this in mind, I was traveling to Damascus with the authority and commission of the chief priests, ¹³when at midday along the road, your Excellency, I saw a light from heaven, brighter than the sun, shining around me and my companions. ¹⁴When we had all fallen to the ground, I heard a voice saying to me in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It hurts you to kick against the goads.’ ¹⁵I asked, ‘Who are you, Lord?’ The Lord answered, ‘I am Jesus whom you are persecuting. ¹⁶But get up and stand on your feet; for I have appeared to you for this purpose, to appoint you to serve and testify to the things in which you have seen me and to those in which I will appear to you. ¹⁷I will rescue you from your people and from the Gentiles—to whom I am sending you ¹⁸to 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.’

Paul Tells of His Preaching

¹⁹ “After that, King Agrippa, I was not disobedient to the heavenly vision, ²⁰but declared first to those in Damascus, then in Jerusalem and throughout the countryside of Judea, and also to the Gentiles, that they should repent and turn to God and do deeds consistent with repentance. ²¹For this reason the Jews seized me in the temple and tried to kill me. ²²To this day I have had help from God, and so I stand here, testifying to both small and great, saying nothing but what the prophets and Moses said would take place: ²³that the Messiah must suffer, and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”

Paul Appeals to Agrippa to Believe

²⁴ While he was making this defense, Festus exclaimed, “You are out of your mind, Paul! Too much learning is driving you insane!” ²⁵But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking the sober truth. ²⁶Indeed the king knows about these things, and to him I speak freely; for I am certain that none of these things has escaped his notice, for this was not done in a corner. ²⁷King Agrippa, do you believe the prophets? I know that you believe.” ²⁸Agrippa said to Paul, “Are you so quickly persuading me to become a Christian?” ²⁹Paul replied, “Whether quickly or not, I pray to God that not only you but also all who are listening to me today might become such as I am—except for these chains.”

³⁰ Then the king got up, and with him the governor and Bernice and those who had been seated with them; ³¹and as they were leaving, they said to one another, “This man is doing nothing to deserve death or imprisonment.” ³²Agrippa said to Festus, “This man could have been set free if he had not appealed to the emperor.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

2. We have declared to what end Paul was brought before that assembly, to wit, that Festus might write unto Caesar as he should be counseled by Agrippa and the rest. Therefore, he doth not use any plain or usual form of defense, but doth rather apply his speech unto doctrine. Luke useth indeed a word of excusing; yet such a one as is nothing inconvenient whensoever there is any account given of doctrine. Furthermore, because Paul knew well that Festus did set light by all that which should be taken out of the law and prophets, he turneth himself unto the king, who he hoped would be more attentive, seeing he was no stranger to the Jewish religion. And because he had hitherto spoken to deaf men, he rejoiceth now that he hath gotten a man who, for his skill and experience, can judge aright. But as he commendeth the skill and knowledge which is in Agrippa, because he is a lawful judge in those matters whereof he is to speak, so he desireth him on the other side to hear him patiently; for otherwise contempt and loathsomeness should have been less excusable in him. He calleth those points of doctrine, which were handled among the scribes, questions, who were wont to discuss religion more subtilely. By the word customs, he meaneth those rites which were common to the whole nation. Therefore, the sum is this, that king Agrippa was not ignorant either in doctrine, either in the ceremonies of the law. That which he bringeth in or concludeth, ⁶⁰⁸⁶⁰⁸ “Illatio ista,” the inference. wherefore I pray thee hear me patiently, (as I said even now) doth signify that the more expert a man is in the Scripture, the more attentive must he be when the question is about religion. For that which we understand doth not trouble us so much. And it is meet that we be so careful for the worship of God, that it do not grieve us to hear those things which belong to the defining thereof, and chiefly when we have learned the principle, ⁶⁰⁹⁶⁰⁹ “Ne praasertim ubi jam principiis imbuti sumus,” and especially when we have already been imbued with the principles. so that we may readily judge, if we list to take heed.

4. My life which I have led. He doth not as yet enter into the state of the cause; but because he was wrongfully accused and burdened with many crimes, lest king Agrippa should envy the cause ⁶¹⁰⁶¹⁰ “Causae sit infensus,” be prejudiced against the cause. through hatred of the person, he doth first avouch his innocency. For we know that when a sinister suspicion hath once possessed the minds of men, all their senses are so shut up that they can admit nothing. Therefore, Paul doth first drive away the clouds of an evil opinion which were gathered of false reports, that he may be heard of pure and well purged ears. By this we see that Paul was enforced by the necessity of the cause to commend his life which he had led before. But he standeth not long upon that point, but passeth over straightway unto the resurrection of the dead, when he saith that he is a Pharisee. And I think that that is called the most strait sect, not in respect of holiness of life, but because there was in it more natural sincerity of doctrine, and greater learning. For they did boast that they knew the secret meaning of the Scripture. And surely forasmuch as the Sadducees did vaunt that they did stick to the letter, they fell into filthy and gross ignorance after they had darkened the light of the Scripture. The Essenes, contenting themselves with an austere and strait kind of life, did not greatly care for doctrine. Neither doth that any whit hinder, because Christ inveigheth principally against the Pharisees, as being the worst corrupters of the Scripture (Matthew 23:13). For seeing they did challenge to themselves authority to interpret the Scripture according to the hidden and secret meaning, hence came that boldness to change and innovate, wherewith the Lord is displeased. But Paul doth not touch those inventions which they had rashly invented, and which they urged with tyrannous rigor. For it was his purpose to speak only of the resurrection of the dead. For though they had corrupted the law in many points, yet it was meet that the authority of that sect should be of more estimation in defending the sound and true faith, than of the other, which were departed farther from natural purity. Moreover, Paul speaketh only of the common judgment, which did respect the color of more subtile knowledge.

26. That after examination had. We cannot tell whether the governor, in acquitting Paul before them, doth seek by this policy to entice him to let his appeal fall. For it was a thing credible that he might easily be persuaded to lay away fear, and to submit himself to the judgment and discretion of a just judge, especially if Agrippa should give his friendly consent. To what end soever he did it, he condemneth himself of iniquity by his own mouth, in that he did not let a guiltless man go free whom he is now ashamed to send unto Caesar, having nothing to lay against him. This did also come to pass by the wonderful providence of God, that the Jews themselves should give a former judgment on Paul’s side. Peradventure, the governor goeth subtilely to work, that he may pick out what the king and the chief men of Cesarea do think, that if it so fall out that Paul be set at liberty, he may lay the blame on their necks. For he would not have the priests to be his enemies for nothing, upon whom a good part of Jerusalem did depend, and that was the best way that he could take in writing to Caesar to intermingle the authority of Agrippa. But the Lord (to whom it belongeth to govern events contrary to man’s expectation) had respect unto another thing, to wit, that when the clouds of false accusations were driven away, Paul might more freely avouch sound doctrine.

⁶⁰⁸ “Illatio ista,” the inference.

⁶⁰⁹ “Ne praasertim ubi jam principiis imbuti sumus,” and especially when we have already been imbued with the principles.

⁶¹⁰ “Causae sit infensus,” be prejudiced against the cause.