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Paul Defends Himself before Agrippa

26

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.”


9. And I truly. If Paul had not spoken more things than those which Luke hath hitherto recited, his speech had not hanged well together. 614614     “Abrupta esset,” would have been abrupt. Whence we prove that which was said before, that after that he had spoken of the covenant of God, he intreated of the grace and office of Christ, as the matter required. And he repeateth the history of his conversion for this cause, not only that he may remove from himself all suspicion of lightness, but that he may testify that God had called him, and that he was even enforced by a commandment coming from heaven. For, seeing that he was, contrary to his expectation, suddenly made a sheep of a wolf, such a violent change is of no small importance to purchase credit to his doctrine.

Therefore, he amplifieth that his heat and vehement desire which he had to punish 615615     “Nocendi,” to persecute the members of Christ, and also that stubbornness whereunto he was wholly given over. If he had been nousled [brought] up in the faith of Christ from his youth, or if he had been taught by some man, he should have embraced it willingly and without resistance, he himself should have been sure of his calling, but it should not have been so well known to others. But now, seeing that being inflamed with obstinate and immoderate fury, being moved with no occasion, neither persuaded by mortal man, he changeth his mind, it appeareth that he was tamed and brought under by the hand of God.

Therefore, this contrariety is of great weight, 616616     “Magnum ergo pondus habet ista antithesis,” there is a great force, therefore, in the antithesis. in that he saith that he was so puffed up with pride, that he thought he should get the victory of Christ, whereby he teacheth that he was nothing less than made 617617     “Nihil minus... quam factum,” that he was by no means made. a disciple of Christ through his own industry. The name of Jesus of Nazareth is taken in this place for the whole profession of the gospel, which Paul sought to extinguish, by making war ignorantly against God, as we may see. 618618     “Hoc modo,” in this way.

10. Which thing I did. He proveth by his very facts with what force of zeal he was carried away to strive against Christ, until greater force did pull him back, and made him go the quite contrary way. Furthermore, his adversaries were witnesses of this his vehemency, so that it was most certain that he was suddenly changed; and undoubtedly the priests would never have put him in any such office, unless he had behaved himself courageously in exercising cruelty; and it was meet that he should be very courageous who should satisfy their fury. This is also to be noted, that Paul was not ashamed to confess how sore he had offended against God, so that that might turn to the glory of Christ. It was to him undoubtedly reproachful, to have been carried away with blind zeal, so that he enforced those to blaspheme which did desire to serve God; to have troubled the good and simple diversely; to have given sentence of the shedding of innocent blood; finally, to have lifted up his horns even unto heaven, until he was thrown down. But he doth not spare his own estimation, but doth willingly utter his own shame, that the mercy of God may the more plainly appear thereby.

Wherefore, there could no sinister suspicion rest in his speech, seeing that (without having any respect of himself) he saith, that he did utterly offend 619619     “Ultro sibi in crimen imputat,” voluntarily charges upon himself as criminal. in those things whereby he got the praise of all the people. Therefore, he condemneth his very zeal of madness, which others did honor.

Whereby it appeareth how filthy the ambition of those men is, who are ashamed simply to confess, if they have offended through ignorance or error. For although they do not altogether excuse the same, yet they go about to lessen or paint these things, for which they ought humbly with sorrow and tears to crave pardon. But though Paul might have retained the fame of a courageous man, yet he confesseth he was a madman. For the participle which Luke useth importeth thus much, that he compelled many to blaspheme. By this we know that there was great corruption even in the very first fruits of believers, seeing that having first professed themselves to be disciples of Christ, and being afterwards discouraged with fear or stripes, they did not only deny him, but also spake evil of his blessed name. Though the very denial itself containeth an horrible blasphemy.

13. At midday, O king. The narration tendeth to this end, that king Agrippa may understand that it was no vain visure or ghost, neither was it any such trance as brought him into some madness, so that he was destitute of judgment. 620620     “Quae mentis sanitatem vel judicium illi eriperet,” as deprived him of his sober senses, or the power of judging. For though he fell to the earth for fear, yet he heareth a plain voice; he asketh who it was that spake; he understandeth the answer which was made, which are signs that he was not beside himself. Hereupon it followeth that he did not rashly change his mind, but did godlily and holily obey the heavenly oracle, lest he should of set purpose proceed to strive against God.

16. But rise. Christ did throw down Paul that he might humble him; now he lifteth him up, and biddeth him be of good courage. And even we are daily thrown down by his voice to this end, that we may be taught to be modest; but look whom he throweth down, he doth raise the same again gently. And this is no small consolation, when Christ saith that he appeared to him not as a revenger to plague him 621621     “Qui poenam exigat,” to punish him. for his madness, for those stripes which he had unjustly and cruelly given, for his bloody sentences, or for that trouble wherewith he had troubled the saints, for his wicked resisting of the gospel, but as a merciful Lord, intending to use his industry, and to call him to an honorable ministry. For he made him a witness of those things which he saw, and which he should afterward see. This vision was worthy to be recorded, by which he learned that Christ reigneth in heaven, that he might no longer proudly contemn him, but acknowledge that he is the Son of God, and the promised Redeemer; he had other revelations afterward, as he saith in the Second Epistle to the Corinthians, and 12th chapter (2 Corinthians 12:1).

17. Delivering thee. He is armed in this place against all fear, which was prepared for him; and also he is prepared to bear the cross; notwithstanding, seeing he addeth immediately that Paul should come to lighten the blind, to reconcile those to God which were estranged from him, and to restore salvation to those which were lost; it is a marvel why he doth not also promise that they shall on the other side receive him joyfully, who shall by means of him receive such and so great benefits. But the unthankfulness of the world is noted out unto us in this place, because the ministers of eternal salvation are far otherwise rewarded, as frantic men do rail upon their physicians. And Paul is admonished, that whithersoever he shall come, a great part of those to whom he shall study to do good shall hate him, and seek his overthrow. And he saith plainly, that he is appointed to be a witness both to Jews and Gentiles, lest that turn to his reproach, because he made the gospel common to both alike. For the Jews had conceived such deadly hatred against him for this cause, because it grieved them that the Gentiles should be made their fellows. And though they made a show that this did proceed of zeal, because they would not have the covenant which God made with the posterity of Abraham profaned, by being translated unto strangers, yet mere ambition did prick them forward, because they alone would be excellent, all other being underlings. But in the person of one man, all godly teachers are encouraged to do their duty, that they be not hindered or kept back with the malice of men from offering the grace of God unto miserable men, though they be unworthy.

18. That thou mayest open their eyes. Paul, in taking to himself that which is proper to God, doth seem to exalt himself too high. For we know that it is the Holy Ghost alone which doth lighten the eyes. We know that Christ is the only Redeemer which doth deliver us from the tyranny of Satan. We know that it is God alone who, having put away our sins, doth adopt us unto the inheritance of the saints. But this is a common thing, that God doth translate unto his ministers that honor which is due to himself alone, not that he may take any thing from himself, but that he may commend that mighty working of his Spirit which he doth show forth in them. For he doth not send them to work, that they may be dead instruments, or, as it were, stage-players; but that he may work mightily by their hand. But it dependeth upon the secret power of his Spirit that their preaching is effectual, who worketh all things in all men, and which only giveth the increase.

Therefore, teachers are sent, not to utter their words in vain in the air, or to beat the ears only with a vain sound, but to bring lively light to the blind, to fashion again men’s hearts unto the righteousness of God, and to ratify the grace of salvation which is gotten by the death of Christ. But they do none of all these, save only inasmuch as God worketh by them, that their labor may not be in vain, that all the praise may be his, as the effect cometh from him.

And, therefore, we must note, that so often as the Scripture doth extol the external ministry so honorably, we must not separate it from the Spirit, which quickeneth the same even as the soul doth the body. For it teacheth in other places how little man’s industry can do of itself. For they must plant and water, but it is God alone which giveth the increase (1 Corinthians 11:6). But because many are hindered by their own ignorance and malice, that they cannot reap such fruit of the gospel as they ought, we must note this description, which setteth before our eyes briefly and plentifully that incomparable treasure. Therefore, this is the drift of the gospel, that being delivered from blindness of mind, we may be made partakers of the heavenly light; that being delivered from the thraldom of Satan, we may be turned to God; that having free forgiveness of sins, we may be made partakers of the inheritance among the saints. Those which will rightly profit in the gospel must direct all their senses to this end; for what good shall the continual preaching thereof do us, if we know not the true use thereof? Also, the way and means to attain to salvation is described to us, all men boast that they be desirous of salvation, but few consider how God will save them.

Therefore, this place, wherein the means is prettily comprehended, is, as it were, a key to open the gate of heaven. Furthermore, we must know that all mankind is naturally deprived of those good things which Christ saith we have by believing the gospel; so that it followeth that all are blind, because they be lightened by faith; that all are the bond-slaves of Satan, because they are set free by faith from his tyranny; that all men are the enemies of God, and subject to eternal death, because they receive remission of sins by faith. So that nothing is more miserable than we, if we be without Christ, and without his faith, whereby it appeareth how little, yea, that nothing is left for the free will of men’s merits. As touching every part, this lightening is referred unto the knowledge of God, because all our quickness of sight is mere vanity and thick darkness, until he appear unto us by his truth. That reacheth farther which followeth afterward: To be turned from darkness to light; for that is when we are renewed in the spirit of our mind.

Therefore, in my judgment, this member, and that which followeth, express both one thing, to be turned from the power of Satan unto God. For that renewing which Paul declareth more largely in the second chapter to the Ephesians, (Ephesians 2:10, and Ephesians 4:23) is expressed in divers forms of speech. Remission of sins followeth next, whereby God doth freely reconcile us to himself, so that we need not doubt but that God will be favorable and merciful to us. At length, the furnishing and filling of all things is put in the last place; to wit, the inheritance of eternal life. Some do read it falsely in one text, among those who are sanctified by faith, because this word is extended unto the whole period. Therefore, the meaning thereof is, that by faith we come unto the possession of all those good things which are offered by the gospel. And faith is properly directed unto Christ because all the parts of our salvation are included in him. Neither doth the gospel command us to seek the same anywhere else save only in him.


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