[The posts which follow make extensive use of The Acts of the Apostles, by Madame Cecilia, (Religious of St Andrew's Convent, Streatham), with an Imprimi potest dated 16 October 1907 (Westminster); Burns, Oates & Washbourne Ltd. (London). With grateful prayers for the author and her team:
REQUIEM æternam dona eis, Domine, et lux perpetua luceat eis. Requiescant in pace. Amen.ETERNAL rest grant unto them, O Lord, and let perpetual light shine upon them. May they rest in peace. Amen.]
Acts XXVI : 1-23
[1] Then Agrippa said to Paul: Thou art permitted to speak for thyself. Then Paul stretching forth his hand, began to make his answer.
[2] I think myself happy, O king Agrippa, that I am to answer for myself this day before thee, touching all the things whereof I am accused by the Jews.
[3] Especially as thou knowest all, both customs and questions that are among the Jews: Wherefore I beseech thee to hear me patiently.
[4] And my life indeed from my youth, which was from the beginning among my own nation in Jerusalem, all the Jews do know:
[5] Having known me from the beginning (if they will give testimony) that according to the most sure sect of our religion I lived a Pharisee.
[6] And now for the hope of the promise that was made by God to the fathers, do I stand subject to judgment:
[7] Unto which, our twelve tribes, serving night and day, hope to come. For which hope, O king, I am accused by the Jews.
[8] Why should it be thought a thing incredible, that God should raise the dead?
[9] And I indeed did formerly think, that I ought to do many things contrary to the name of Jesus of Nazareth.
[10] Which also I did at Jerusalem, and many of the saints did I shut up in prison, having received authority of the chief priests: and when they were put to death, I brought the sentence.
[11] And oftentimes punishing them, in every synagogue, I compelled them to blaspheme: and being yet more mad against them, I persecuted them even unto foreign cities.
[12] Whereupon when I was going to Damascus with authority and permission of the chief priest,
[13] 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 that were in company with me.
[14] And when we were all fallen down on the ground, I heard a voice speaking to me in the Hebrew tongue: Saul, Saul, why persecutest thou me? It is hard for thee to kick against the goad. [15] And I said: Who art thou, Lord? And the Lord answered: I am Jesus whom thou persecutest.
[16] But rise up, and stand upon thy feet: for to this end have I appeared to thee, that I may make thee a minister, and a witness of those things which thou hast seen, and of those things wherein I will appear to thee,
[17] Delivering thee from the people, and from the nations, unto which now I send thee:
[18] To open their eyes, that they may be converted from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and a lot among the saints, by the faith that is in me.
[19] Whereupon, O king Agrippa, I was not incredulous to the heavenly vision:
[20] But to them first that are at Damascus, and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance, and turn to God, doing works worthy of penance.
[21] For this cause the Jews, when I was in the temple, having apprehended me, went about to kill me.
[22] But being aided by the help of God, I stand unto this day, witnessing both to small and great, saying no other thing than those which the prophets, and Moses did say should come to pass:
[23] That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light to the people, and to the Gentiles.
[1] Agrippa vero ad Paulum ait : Permittitur tibi loqui pro temetipso. Tunc Paulus extenta manu coepit rationem reddere. [2] De omnibus quibus accusor a Judaeis, rex Agrippa, aestimo me beatum apud te cum sim defensurus me hodie, [3] maxime te sciente omnia, et quae apud Judaeos sunt consuetudines, et quaestiones : propter quod obsecro patienter me audias. [4] Et quidem vitam meam a juventute, quae ab initio fuit in gente mea in Jerosolymis, noverunt omnes Judaei : [5] praescientes me ab initio ( si velint testimonium perhibere) quoniam secundum certissimam sectam nostrae religionis vixi pharisaeus.
[6] Et nunc in spe, quae ad patres nostros repromissionis facta est a Deo, sto judicio subjectus : [7] in quam duodecim tribus nostrae nocte ac die deservientes, sperant devenire. De qua spe accusor a Judaeis, rex. [8] Quid incredibile judicatur apud vos, si Deus mortuos suscitat? [9] Et ego quidem existimaveram me adversus nomen Jesu Nazareni debere multa contraria agere, [10] quod et feci Jerosolymis, et multos sanctorum ego in carceribus inclusi, a principibus sacerdotum potestate accepta : et cum occiderentur, detuli sententiam.
[11] Et per omnes synagogas frequenter puniens eos, compellebam blasphemare : et amplius insaniens in eos, persequebar usque in exteras civitates. [12] In quibus dum irem Damascum cum potestate et permissu principum sacerdotum, [13] die media in via, vidi, rex, de caelo supra splendorem solis circumfulsisse me lumen, et eos qui mecum simul erant. [14] Omnesque nos cum decidissemus in terram, audivi vocem loquentem mihi hebraica lingua : Saule, Saule, quid me persequeris? durum est tibi contra stimulum calcitrare. [15] Ego autem dixi : Quis es, Domine? Dominus autem dixit : Ego sum Jesus, quem tu persequeris.
[16] Sed exsurge, et sta super pedes tuos : ad hoc enim apparui tibi, ut constituam te ministrum, et testem eorum, quae vidisti, et eorum quibus apparebo tibi, [17] eripiens te de populo, et gentibus, in quas nunc ego mitto te, [18] aperire oculos eorum, ut convertantur a tenebris ad lucem, et de potestate Satanae ad Deum, ut accipiant remissionem peccatorum, et sortem inter sanctos per fidem, quae est in me. [19] Unde rex Agrippa, non fui incredulus caelesti visioni; [20] sed his qui sunt Damasci primum, et Jerosolymis, et in omnem regionem Judaeae, et gentibus annuntiabam, ut poenitentiam agerent, et converterentur ad Deum, digna poenitentiae opera facientes.
[21] Hac ex causa me Judaei, cum essem in templo, comprehensum tentabant interficere. [22] Auxilio autem adjutus Dei usque in hodiernum diem sto, testificans minori, atque majori, nihil extra dicens quam ea quae prophetae locuti sunt futura esse, et Moyses, [23] si passibilis Christus, si primus ex resurrectione mortuorum, lumen annuntiaturus est populo et gentibus.
Notes
1. Then Agrippa said to Paul. Festus courteously givies the precedence to his guest, and Agrippa tactfully avoids any assumption of authority derogatory to the procurator by using the impersonal form when addressing St Paul, “It is permitted thee to speak.”
Then Paul .... began to make his answer. Better, “ made his defence” (ἀπελογεῖτο). St Paul, the prisoner for the Gospel, was not on his trial now ; hence he makes no allusion to the accusation of sedition, nor to that of attempting to profane the Gospel. His great object on this occasion was to defend the Christian Faith, and, if possible, to convince his hearers of its divine origin.
2. I think myself happy, etc. St Paul was glad to defend the Faith before one who, by his birth, education, and office, was better fitted to form a true estimate of his case than the bigoted Jews of Jerusalem, or the heathen governor. Also, being an apostle, St Paul was glad to announce the Gospel before kings, as it bad been predicted that he should.
3. Especially as thou knowest all. Jewish writers bear out this testimony of St Paul, and credit Agrippa with being well versed in the Law and the traditions of the Rabbis.
customs and questions. The “customs” (ἐθῶν) of the Jews comprise the Mosaic institutions, laws, and ceremonial. The “questions” are the knotty points connected with the interpretation of the. sacred precepts and writings.
The “customs,” "fashions,” and "traditions” of the Jews are often mentioned in the Scriptures (see Acts vi. 14, xvi. 21, xxi. 21, xxv. 19).
4. was from the beginning, etc. From these words we may infer that he left Tarsus when quite a boy, probably when he became “ a son of the law,” i.e. about the age of twelve, and was placed under Gamaliel in Jerusalem.
For other references to St Paul’s early life and education, see supra, ch. xxii, 3 ; Gal. i. 14 ; Phil. iii. 5-6.
all the Jews do know. Especially the Jews of Jerusalem and those of the Dispersion who lived in Cilicia, St Paul’s native province.
5. most sure sect. Better, “strictest” (ἀκριβεστάτην). Josephus frequently uses this epithet to describe the sect of the Pharisees, eg. “These (i.e. the Pharisees) are a certain sect of the Jews that appear more religious than others, and seem to interpret the Law more accurately” (Bell. Jud., i., v. 2).
6. the hope of the promise. This included the Advent of the Messias and the establishment of His kingdom, which implied the resurrection of the dead, certainly of the just. (See Annot. on xxiv. 15.) In these articles of faith he agreed with his brethren the Pharisees.
the fathers. Codices א, A, B, C, D, and the Vulgate give “our fathers.”
7. Unto which. Sc. “promise” — that of the Messias.
our twelve tribes. Lit. “our twelve tribe” (sc. nation), (τὸ δωδεκάφυλον). Only the tribes of Juda and Benjamin returned collectively after the Captivity, but a few from the other tribes accompanied them. According to the Jewish conception, the twelve tribes would be ultimately reunited to form the people of God.
Tribal distinctions are rarely mentioned in the New Testament. St James addresses his epistle to the twelve tribes which are scattered abroad (i. 1), and St Luke records that Anna was of the tribe of Aser (St Luke ii. 36). The twelve tribes are also mentioned by St John in the Apocalypse (vii. 4-8).
serving. The word “God” is not expressed in the original Greek, but the verb here employed is always used with reference to prayer, praise, and sacrifice offered to God.
by the Jews. The article is omitted in the Greek, and the word “ Jews ” is placed last, marking special emphasis. St Paul calls attention to the inconsistency of Jews accusing him because he believed in the Messias and the resurrection — articles of faith which they also held.
8. Why should it be ? etc. The sense of this passage is : “ Why is it judged incredible by you if God raises the dead ? (sc. as He has done). There is no doubt in the apostle's mind on this subject ; he affirms that this miracle has taken place in the Person of the Messias.
9. I indeed did formerly, etc. St Paul now passes to his personal history. He humbly confesses that formerly he disbelieved in Jesus of Nazareth, and persecuted His followers.
Note. — This account of St Paul’s conversion, and the points on which it differs from those given in ch. ix. and xxii., are discussed in an article on the Conversion of St Paul (p. 191), and in the Annotations on ch. ix. 1-9).
10. many of the saints. The disciples are often spoken of as “ saints.” (See ix. 32-41.)
they were put to death. From these words we may infer that St Stephen was not the only victim of Saul’s fury.
I brought the sentence. Better, “I gave my vote ” (ἐγὼ . . . . κατήνεγκα ψῆφον). From this passage we are justified in inferring that St Paul had himself been a member of the Sanhedrin. The word here rendered “ sentence ” signifies “ a pebble ” ; but as the Greeks used pebbles when voting by ballot, it was employed as a synonym for a vote.
11. punishing them. By scourging. Our Lord had prophesied that His disciples would be scourged in the synagogues. (See St Matt. x. 17, xxiii. 34 ; St Luke xxi. 12.)
in every synagogue. In those in Jerusalem, and also in the “ foreign cities ” whither he pursued them.
I compelled them to blaspheme. The tense employed indicates that he had continually made efforts to compel them to blaspheme the Name of Jesus. Undoubtedly some yielded, but others held to their faith, otherwise many would not have been punished in the synagogue, nor would there have been any martyrs, since apostasy purchased deliverance from all penalties.
12. permission. Lit. “commission” (ἐπιτροπῆς), as in Acts ix. 3 and xxii. 6.
13. above the brightness, etc. This is one of the details peculiar to this narrative ; for others, see the italicised passages in the article which precedes ch. ix. p. 192.
“ If such was the splendour of His appearance then, and such its effects, what will they be when He comes hereafter in His glorious majesty to judge the quick and dead ?”
14. in the Hebrew tongue, On this occasion St Paul probably spoke in Greek.
It is hard for thee, etc. An Oriental proverb found in the writings of classical authors, and signifying that it is useless to resist a superior force,
e.g.—
Euripides writes: “It is better to sacrifice to him, than, being mortal, by vainly raging against God, to kick against the goad ” (Bacch., i. 793 et seq.),
16. a minister and a witness. In his epistles, St Paul speaks of himself as a “ minister,” and refers to this vision of Christ. Cf. Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God (1 Cor. iv. 1). Am not I an apostle ? Have not I seen Christ Jesics our Lord ? (ibid. ix. 1).
wherein I will appear. This clear promise of future revelations and visions was fulfilled in Jerusalem (see ch. xxiii. 11) and on various other occasions.
More supernatural favours of this kind are recorded as having been granted to St Paul than to any other apostle. All the truths of the Gospel were made known to him by a direct revelation. Cf. For neither did I receive it of man^ nor did I learnit ; hut by the revelation of Jesus Christ (Gal i. 12).
17. delivering thee from the people, — i.e. “from the Jews and Gentiles. ” When St Paul uttered this discourse he had several times experienced that God was true to His promise ; e.g. in Ephesus, Antioch, Iconium, and Lystra, and in the Temple, He had delivered His servant.
“ In the midst of all his sufferings and bitter persecutions, endured at the hands especially of his own countrymen; often cruelly misunderstood, forsaken and deserted, not once or twice, in that restless, brave life of his, by his own friends and converts, this thought must have been ever present to the mind of the tired servant of Jesus Christ. It was his one great comfort, joy, and support, this blessed memory of the noontide meeting outside the Damascus gates, when he was witness of the glory of Christ " (Schaff, Comm. Acts, p. f»39).
now I send thee. Saul the persecutor is transformed into Paul the apostle.
18. to open their eyes. The similes of blindness, light, and darkness are often applied to spiritual ignorance and a state of sin.
Cf. To preach deliverance to the captives, arid sight to the blind (Luke iv. 19). For you were heretofore darkness, but now light in the Lord. Walk then as children of the light (Eph. V. 8).
among the saints. The term ‘‘saints” is, however, applied in the Scriptures to those who are united to Christ by grace, although they may still be far from the goal of holiness.
19. I was not incredulous, — i.e. “ I was not disobedient.” Even a miraculous call, such as was granted to St Paul, can be resisted, for God never forces the free will of man. He offers His grace, which man is free to accept or reject.
20. but to them first, etc. St Paul glances back over his life since his conversion, and recalls his labours in Damascus, his short stay in Jerusalem (sec Acts ix. 28-291, his ministry in Antioch, and his work in Asia Minor, Macedonia, and. Greece.
all the country of Judea. St Paul and Barnabas, when on their journey to Jerusalem with the alms of the faithful, had visited the different churches on their road, and St Paul may here be referring to this ministry.
do penance .... turn to God, The two essentials of every conversion are repentance, and faith, and these are manifested by “ works worthy of penance.”
The words recall those of St John the Baptist. Cf. Do penance, for the kingdom of heaven is at hand .... Bring forth therefore fruit worthy of penance (St Matt. iii. 2 and 8).
21. went about to kill me. His life was in danger —
(a) When the Asiatic Jews made the uproar in the Temple.(b) When Lysias rescued him after his discourse before the Sanhedrin.(c) When the forty Jews conspired to kill him in Jerusalem.(d) When a like conspiracy was made at Cesarea.
22. But being aided, etc. St Paul explains how he escaped from the hostility of his enemies. Lysias and his guards, Felix and his cohorts, were but instruments in the hands of God.
“Never without divine protection had he stood alive before that brilliant court and King Agrippa. Had not the invincible guards of the Great King stood around him these past years, that frail life of his would have been long since sacrificed. The memories of Lystra and the rain of cruel stones—the guerdon of his kindly deeds done there ; the persecutions of Philippi, of Corinth, and of Beræa ; the danger in the theatre of Ephesus, and the later deadly perils he had escaped at Jerusalem ; the thoughts which crowded round him when he penned the fourth and eleventh chapters of the second Corinthian letter (see ch. iv. 7-12 and xi. 23-27), prompted this expression of sure trust, of calm, unruffled confidence in the arm of the Lord, stretched ever out before him to guard and keep His faithful servant. Paul seemed ever to hear the rustle of the Almighty wings as they moved in solemn guardianship above his head ” (Schaff, Comm. Acts, p. 541).
to small and great. To all ranks and conditions of men.
sayina no other thing. There was nothing in St Paul’s doctrine which should nave offended the Jews if they had understood their own sacred writings.
23. That Christ should suffer. Better, “ If Christ is passible ” (εἰ παθητὸς), i.e. subject to suffering.
“ That the one and the same Messiah should not only reign but suffer, be made perfect through suffering, and so enter into His glory, was a doctrine which even the disciples had yet to learn at the close of Christ’s ministry. (Luke xxiv. 26, 46.) But they did learn it under the influence of the Holy Ghost " (Wordsworth, p. 118).
that he should he the first. Better, “ that He first, by His resurrection from the dead| should shew light” Jesus being “ the first-fruits of them that sleep ” (1 Cor. xv. 20), by His Resurrection gives us a pledge that we shall rise. Cf. As in Adam all die, so also in Christ all shall be made alive (ibid. verse 22).
should shew light. The blessed Gospel message is being delivered, and will be proclaimed as long as the world exists.
to the people and to the Gentiles. St Paul boldly announces that the Messias will save the Gentiles as well as the people of Israel, and this may have been a consolation to some of the Gentiles who heard this discourse.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam
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