PAUL'S FIFTH DEFENSE The Apostle Paul presented five defenses for himself, which, in their essence, were not as such, but preaching and testimony to the gospel of Christ. His defense did not bear some kind of fear or worry of sufferings, even of death. It did not either bear hatred against his opponents; but he found it an opportunity to express his desire for the salvation of the entire world, especially of his opponents. On the other hand, the Lord Christ confirmed the right of a Christian to defend himself, when he admonished the one who struck him during his trial, saying: “If I have spoken evil, bear witness of the evil; but if well, why do you strike me” (John 18: 23)? At the same time, he was on his way to be crucified even for the sake of him who struck Him. The first defense: by the apostle Paul was on the top of the flight of stairs, on his way with the commander of the garrison to the fort to be tried (Acts 22: 1-21). The second defense: was before the multitudes in the presence of the commander (Acts 23: 1- 6). The third defense: Before governor Felix, in response to the accusations presented by the orator Tertellus in the name of the Sanhedrim (Acts 24: 10-21). The fourth defense: Before governor Festos at the beginning of his governorship (25-28).The fifth defense: Now, in that great gathering in the presence of King Agrippa, Festos, and the prominent men of the state. 1- Given the permission to speak for himself 1 2- A zealous Jew 2 – 8 3- Opposing the name of Jesus 9 – 11 4- Jesus appearing to him 12 – 15 5- A divine call to preach 16 – 18 6- Repentance as the theme of his preaching19 – 23 7- Accusing Paul of madness 24 – 27 8- His impression on the king 28 – 29 9- The gathering is dismissed 30 – 33 1- GIVEN THE PERMISSION TO SPEAK FOR HIMSELF “Then Agrippa said to Paul, ‘You are permitted to speak for yourself’. So Paul stretched out his hand and answered for himself” (Acts 26: 1). Because Agrippa was the most dignified of those present, being called a king, although he had no authority over Festos, yet of older age, he opened the session of justice. He therefore gave the permission to Paul to speak for himself. He was given the permission to defend himself, something he was denied by the high priest and the members of the Sanhedrim. It even happened that, when he tried to defend himself, the high priest instructed those around him to strike him on his mouth (Acts 23: 2). Paul did not begin speaking before he got the permission from the king. He did not ask for an attorney to defend him; but, with the spirit of power, he stretched his hands, a reference that fear had no place in him, but as though he was completely free. Although Paul appealed to Caesar, when the king permitted him to speak, he did not say, ‘I shall not speak except before Caesar’, as he found it an opportunity to testify to 894 the gospel of Christ before that gathering, beside practicing his gospel through submitting to those of authority in the spirit of obedience and submission in the Lord. Some see in stretching his hands bound by the two chains, a jest of greeting to the king, beside being a sign used by speakers when addressing the multitudes. While he was addressing the king, he was confirming that he was also addressing all those present, and was seeking their attention to his words. Having presented his defense, he did not expect to be released, as he has appealed to Caesar, beside the fact that he was longing to go to Rome to testify to the gospel of Christ there. He knew for sure that that gathering was intended to find something for Festos to write on the sheet of his accusation, to send to Rome. St. Paul, on the other hand, was only preoccupied with preaching. 2- A ZEALOUS JEW “I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews” (Acts 26: 2). The apostle expressed his gratitude that the king permitted him to speak for himself before him, especially that the king was an expert in the Jewish ways of thinking and Jewish customs, although he was appointed by the Jews, and was a pro-Roman. St. Paul, although a man of suffering, his life tends toward the joy of the Spirit. Feeling the hand of God always working in his life, here he proclaims his happiness to speak for himself before the king. It is a gift from God to testify and preach the gospel of Christ. He bore a joyful look to all events, even if he was unjustly bound by chains and put in prison And as he wrote to the Philippians: “I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel; so that it became evident to all, that my chains are in Christ” (Phil 1: 12-13). “Especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently” (Acts 26: 3). In his defense on previous occasions before Roman governors, who had no true knowledge of the Jewish customs and thoughts, they were not preoccupied with listening to his case, or were incapable of realizing what is beyond the violent stand of the Jews against him. But Agrippa was a serious scholar in the Old Testament and its prophecies, beside the Jewish customs and traditions. As he accepted the Jewish belief, he was more capable than other rulers, of realizing that Jesus was the anticipated Messiah. “The questions which have to do with the Jews”: the topics of discussions that took place between the different sects of the Jews, especially between the Pharisees, the Sadducees, and the scribes. After giving him his due respect as a king and commending him as a unique scholar among the rulers of the Jewish thought, he begged him to hear him patiently, as he was going to speak in some detail. “My manner of life from my youth, which was spent from the beginning among my own nation in Jerusalem, all the Jews know” (Acts 26: 4). Here the apostle Paul presents his life as a true witness to his seriousness in searching for the truth. Although he was born in Tarsus, outside his nation, yet since his youth, he was sent to Jerusalem to be taught at the school of Gamaliel (Acts 22: 3). Since his early days, his life was conformed to the Jewish thought, based on serious study at the greatest religious school, at the feet of the greatest teacher of the law. His thoughts, 895 views, and behavior proved to be conforming to the teachings of Gamaliel, as all the Jews testified. His early beginning since his childhood was not unknown or vague, or was he taught in a school, foreign to the Jewish thought, but inside Jerusalem, and under the leadership of the great teacher Gamaliel. “They knew me from the first, if they were willing to testify, that, according to the strictest sect of our religion I lived a Pharisee” (Acts 26: 5). All the Jews knew that he was only a Jew by birth, but he was a Pharisee, a scholar in the Jewish thought, and very particular in all aspects of his behavior, in strict literality: “according to the strictest sect of our religion”; he would not be slothful in the commitment to the law in the least of things. He was not just a Pharisee in thought and knowledge, but also in behavior “He lived a Pharisee”. He was not like the rest of the apostles, of no academic knowledge of the Jewish thought, who were raised as simple fishermen; but he was a serious scholar in both intellectual and behavioral aspects. He was a man of ethics and behavior, righteous concerning the law as a Pharisee, never drank wine, committed adultery, or confiscated what belonged to others; He lived a blameless life. “And now I stand and am judged for the hope of the promise made by God to our fathers” (Acts 26: 6). He was straightforward in his faith as well as in his life, believing in the resurrection of the dead, in the existence of angels, and lives with the hope for eternal life, contrary to the Sadducees, for the hope of the promise made by God to the fathers – the enjoyment of resurrection, which is the hope of the Pharisees, opposed by the Sadducees. That hope was realized by the resurrection of the crucified Messiah, as the apostle Paul does not separate between the hope for resurrection and the hope for Jesus Christ risen from the dead. “To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews” (Acts 26: 7). If there was a sect called the Sadducees who did not believe in resurrection, the fathers and all the twelve tribes were living on this hope which has been now realized; and because of it, the apostle Paul stood accused by the Jews. All the tribes earnestly served God night and day, “for this hope’s sake”. Sacrifices were offered day and night; and rites of worship were practiced daily, not for any other reason but to get to enjoy the resurrection, that would not be realized except through the Messiah risen from the dead. "Jesus, who has both once risen Himself, and led His disciples to believe in His resurrection, and so thoroughly persuaded them of its truth, that they show to all men by their sufferings how they are able to laugh at all the troubles of life, beholding the life eternal and the resurrection clearly demonstrated to them both in word and deed" 1. The scholar Origen “Why should it be thought incredible by you, that God raises the dead” (Acts 26: 8). This does not mean that king Agrippa did not believe in the resurrection of the dead; But it is obvious that the apostle Paul was addressing all present, and, in those 1 Against Celsus 2.77: Drewery 132. 896 moments, he probably turned his face to the audience, to ask them why they did not believe in the resurrection of the dead. If they believed that God created every thing from nothing, would He be unable to raise the dead! 3- AN OPPOSITION TO THE NAME OF JESUS “Indeed, I myself thought I must do many things contrary to the name of Jesus of Nazareth” (Acts 26: 9). If those present do not believe in Jesus, risen from the dead, this is not strange, as he himself, as he testified, put in his heart to do his utmost best, and dedicate all his energies to oppose Jesus of Nazareth, violently and consistently. That was not provoked by anyone, but was a belief deep within him; that is why he says, “I myself thought” that what he was doing was a duty dictated by his own conscience, “I must do”, for the sake of his God, his religion, and his nation. Here the apostle reveals what is behind the persecution of Christians all along the ages; the hidden motive is the conviction of the opponents, that they are offering a service to God, religion, and the country. Christianity, in the sight of many, is still a crime against God and the state. The persecution is actually directed against the name “that of Jesus of Nazareth", as belief in His name is a belief in His Person. “This I also did in Jerusalem; and many of the saints I shut up in prison, having received authority from the chief priests; and when they were put to death, I cast my vote against them” (Acts 26: 10). If the Book of Acts only mentioned the martyrdom of St. Steven by the Sanhedrim, It is obvious from the words of the apostle that many others were killed later on, through a vote on those who were in prison, in which Saul of Tarsus took part. Here St. Paul calls the Christians as saints. Whoever is purified from evil and sin is called a saint. Absence of evil from man is a greater perfection for the soul, that brings pleasure to God. St. Anthony the Great Saints are like a group of trees: each bears a different kind of fruit; but they all are fed by the same source. The practices of a certain saint may differ from those of another; but it is the same Spirit working in all. (An elder) “And I punished them often in every synagogue, and compelled them to blaspheme; and being exceedingly enraged against them, I persecuted them even to foreign cities” (Acts 26: 11). The goal of persecution has been blaspheming the name of Jesus of Nazareth, through denying that He is the anticipated Messiah. Saul of Tarsus considered faith in Jesus of Nazareth as a plague, that should be eradicated from Judea. 4- JESUS APPEARING TO SAUL “While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests, At midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me” (Acts 26: 12-13). The apostle Paul confirms that the light was “from heaven”; it was not during the night, but at midday, which indicates that it was not man-made or fabricated. It was 897 publicly displayed, not within the limits of a certain house. It was shining brighter than the sun, as though “the sun was ashamed” before it (Isa 24: 23). It was not the product of the imagination of Saul of Tarsus, or an illusion; it shone around him and those who journeyed with him. It was not in a vision in his own place, or in a dream, but publicly along the road before all who were with him. “And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads’” (Acts 26: 14). The light was not like a lightening that shone for a moment or moments, but was something that affected all those who were in Paul’s company beside him. All fell to the ground; while a conversation in the Hebrew language took place between the Lord Christ and Saul of Tarsus. In the Old Testament, God used to proclaim Himself through dense darkness and dark cloud, in order to draw people’s attention to listen to Him, as though through an exalted tent surrounding the divine glory (2 Chron 6: 1). God spoke to Abraham through a great darkness (Gen 15: 12). But now, after the divine Word came down incarnated, the divine proclamations became through divine exalted light. We notice in the speech of the Lord Christ through that exalted divine light, the following: 1- He spoke to him in the Hebrew language, that Paul the preacher to the Gentiles, who is eloquent in the Greek language, would never forget. 2- He called him by his name twice, saying, ‘Saul, Saul’, in the middle of the way, where no one knew his name. 3- He revealed to him his great sin: “Why do you persecute me?” that He would know what is in his heart, that he is not persecuting the Christians for some crime they committed, but for the sake of Jesus’ name to whom they got attached, and that any opposition to a believer is directed toward Jesus Christ Himself. 4- He seeks from him to re-evaluate his situation, as there is no comparison between the capabilities and the authority that Saul carries, and Jesus of Nazareth. He was as though kicking against the goads. “So I said, ‘Who are you Lord? And He said, ‘I am Jesus whom you are persecuting’” (Acts 26: 15). Saul took it for granted that Jesus was buried in the tomb, and that His disciples stole His body and reburied in another tomb. He did not expect, while persecuting the name of Jesus, to see Him in His divine light admonishing Him. No power could draw him to the Person of Jesus, being the Messiah, like that amazing encounter with Him personally. Then, he was convinced by what the disciples claimed that He rose and ascended, and that He is in His divine glory. That was enough for him, not only to believe in Him, but also to testify to Him, as a minister and a preacher. 5- A DIVINE CALL FOR PREACHING “But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness, both of the things which you have seen and of the things which I will yet reveal to you” (Acts 26: 16). The Lord Christ, who appeared to him in His divine glory, called him to testify to the gospel, and to preach among the Gentiles. What he was doing is not according to a human call, or in a human zeal, but according to a divine call. If Saul and those around 898 him fell to the ground when the light of the Lord shone on them, the Lord Himself is calling him to rise and stand on his feet, to shake them from the dust of his sins (Isa 52: 2). “I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you” (Acts 26: 17). Saul took the task of preaching from the Lord Christ Himself. He revealed to him that it would be a difficult task, as he would find opposition from the Jews as well as from the Gentiles; and that will endanger his life extensively, but Jesus Himself promised to deliver him. “To open their eyes and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and an inheritance among those who are sanctified by faith in Me” (Acts 26: 18). It is as though the apostle Paul said, ‘we who were previously in the darkness’, realizing as though he was in a tomb, and then was risen by the Lord Christ. The goal of preaching is for the hearts to enjoy enlightenment, being the eyes that are able to see the light of the truth. Sin and ignorance shut the eye of the heart from seeing the light; whereas the work of the gospel is to enlighten the eyes (Eph 1: 18). Through the enlightenment, the believer is transformed from the darkness of idolatry and sin, to the light of faith and the enjoyment of righteousness. As the darkness is the symbol of ignorance and sin, the Gentiles were said to sit in darkness. The light is that of faith working in us, according to God’s predistened plan. Light is the truth; and a brother is not merely a relative, but he is also one of Lord Jesus Christ. By a great medication, by the baptism of the Word, we are purified from all our sins, and would instantly become justified. It is through the grace of enlightenment that we, once we are converted, do not remain as we were before we got cleansed, as knowledge emerges together with the enlightenment, and shines on the mind. We, who were before without knowledge, became instantly learned, as learning lead to faith. faith is given to us by the Holy Spirit in Baptism1. As we are baptized, we get enlightened; and as we are enlightened, we get adopted; and as we get adopted, we become perfect. This work is called by several names: ‘grace’, ‘enlightenment’, 'perfection’, and ‘washing’. It is enlightenment, as through it we can see the holy light of salvation; through it, we can clearly behold God2. St. Clement of Alexandria Those sitting in the darkness are enslaved by the authority of Satan, and in need to move to the kingdom of God, where freedom, forgiveness, and the enjoyment of the sanctified life together with the saints, are, through the obedience to God. By faith, the believer realizes his authority in Jesus Christ over Satan and all his hosts. Satan shoots at me with arrows; but I have a sword. He has a bow; whereas I, being a soldier, bear a heavy weapon. Let us learn from his style: he bears a bow because he cannot approach us; he shoots at us from afar3. 1 Kay’s Writings of Clement of Alexandria, p437. Heg. Pachum, St. Mary's Monastery (El-Moharak Monastery), (Bishop Gregorius). The Spiritual Values … in the Sacrament of Baptism. P.47. 2 Paed. 1.6. 3 Baptismal Instructions, 3.11. 899 The plan of Satan is not to draw us away from the blessings we have, but to draw us to a steep rocky cliff. Yet God with His love did not fail to care for mankind. He revealed to Satan how he is foolish in his attempts. He revealed to man the greatness of God’s care for him. Through death, God granted man the eternal life. Whereas Satan drew man away from paradise; God led him to heaven. Benefit then is far more than loss1. You have lost paradise, Yet God granted you heaven to confirm His compassion. He revealed to Satan that even if he plotted thousands of plans against mankind, that would be of no avail, because God always leads us to a greater dignity. You have lost the paradise of Eden, Yet God opened heaven before you. You have fallen under judgment, in labor for some time; then You were granted life forever. God commands the earth to provide you with thorns, whereas the soil of the Spirit would provide you with fruits. Do not you mark how gain is greater than loss? 2. St. John Chrysostom Satan and the forces and rulers of darkness, since the commandment was broken, sat in Adam’s heart and body, as though on their throne. That is why the Lord came and took a body from the Virgin; for if he chose to come down to us in His deity, without a body, who could bear that? That is why he addressed men through the body as a tool, by which He could destroy the spirits of evil, who occupied a seat in the body: He sat on the throne of the mind and thought. The lord purified the conscience, and took over for Himself, the throne of the mind, the thoughts, and the body3. It is as though God says to Satan, ‘I redeemed the body that the first Adam sold to you, and annulled his debts by My cross. When I went down to Hades, I commanded the Hades, darkness, and death, to release the imprisoned souls of Adam’s children. Being greatly terrified, they did according to His command4. St. Makarius the Great “And an inheritance among those who are sanctified”: Faith in the Lord Christ is a call, not only to get forgiveness of sins, but also to enjoy adoption by God; when the believer becomes a holy son to God, who has the right of inheritance together with those who are sanctified. Thus, the apostle is offering an indirect invitation to the king, and all those present, to enjoy faith in the Lord Christ, to gain: 1- The inner enlightenment. 2- The return from darkness to light. 3- The liberation from the authority of Satan, to gain freedom in God. 4- The forgiveness of sins. 5- The adoption to God, and the enjoyment of inheritance together with those who are sanctified. In all that, God has no benefit for Himself, but all benefit is for the believers. "He shows the evils which possess unbelievers, "Satan, darkness;" (acts26: 18) the good things belonging to believers, light, God, "the inheritance of the saints" 5. St. John Chrysostom 1 Baptismal Instructions, 2.7. 2 Sermon in Gen. 7, PG 5.614 C –D. 3 Sermon 5.6. 4 Sermon 10.11. 5Hom. On Acts. Hom. 52. 900 6- REPENTANCE IS THE THEME OF HIS PREACHING “Therefore, King Agrippa, I was not disobedient to the heavenly vision” (Acts 26: 19). Having become sure that Jesus is the Christ, and of His resurrection and ascension to Heaven, It was impossible for the apostle Paul to linger in testifying to Him. He felt an obligation to commit himself instantly to minister to Him, as the Lord Christ did not leave for him any chance to doubt or disobey. “But declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do work befitting repentance” (Acts 26: 20). Here, the apostle presents a summary of his preaching works, in obedience to the Lord Christ. What he did in Damascus, Jerusalem, throughout the region of Judea, and to the Gentiles, is nothing but obedience to the divine voice. "He not only exhorts them to repent, but also to show forth a life worthy of admiration1. And see how everywhere the Gentiles are admitted into connection with the people (Israel): for those who were present were of the Gentiles. Observe: having left the post of defendant, he took up that of teacher" 2. St. John Chrysostom “For these reasons the Jews seized me in the temple, and tried to kill me” (Acts 26: 21). Because governor Festos could not have realized the reason of the animosity of the Jews toward Paul, the apostle revealed that what he practiced is proclaiming the consummation of what God had already promised their fathers, concerning them and the Gentiles, something that offended the Jews, because of their hatred toward the Gentiles, and their rejection of any fellowship in faith with them. They are proud of being the chosen people of God. “Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come” (Acts 26: 22). The apostle ends his defense by confirming that what he was preaching is no other thing than what was already proclaimed by the prophets and Moses, concerning the passion of the Lord Christ, His resurrection, and shining His light on the Jews and the Gentiles. What the apostle uttered here before the king and the governor is the same he uttered before the small and the great, and before the poor and the illiterates. Like his Lord, he despises no one. And, at the same time, he does not flatter the great and rich, the kings, the governors, and the rulers. “That the Christ would suffer, that he would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles” (Acts 26: 23). The Jews should have properly understood the prophecies, and realized that the Messiah was to suffer (Isa 53: 1; Dan 9: 27), and that He would become “the firstfruits of those who have fallen asleep” (1 Cor 15: 20; Col 1: 18). 7- ACCUSING PAUL OF MADNESS 1Hom. On Acts. Hom. 52. 2Hom. On Acts. Hom. 52. 901 “Now as he thus made his defense, Festus said with a loud voice, ‘Paul, you are beside yourself! Much learning is driving you mad’” (Acts 26: 24). Why did Festos think that Paul is driven to madness? 1- His strong zeal concerning salvation. 2- His concentration on the Person of Jesus of Nazareth and His gospel. Those things, according to him, are signs of mental disorder. 3- He probably assumed that what Paul said about his vision was pure imagination. Some suggest that Festos was annoyed, because the apostle Paul addressed all his talk to King Agrippa, and disregarded him. “But he said, I am not mad, most noble Festos, but speak the word of truth and reason” (Acts 26: 25). With the spirit of power, the apostle Paul confirms that he is not mad, but is uttering the truth, which Festos could not know because of his ignorance of the prophecies. The prophet says: “For with you is the fountain of life. In Your light we see light” (Ps 36: 9). Those who drink from the riches of the house of God, from the river of His Joy, would flourish, as did the great David, when he exited the scope his own self to those of joy and exalted happiness, as he saw the unseen beauty, and cried out by his voice, led by the holy power, saying: “Why should the Gentiles say, ‘Where now is their God” (Ps 115: 2)? By this expression, David describes the very great riches of God that surpass expression. And Paul, the new Benjamin, says in his joy and great happiness: “For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you” (2 Cor 5: 13). Likewise, Paul referred to Festos, saying: “I am not mad, most noble Festos, but speaks the words of truth and reason” (Acts 26: 25) 1. St. Gregory of Nyssa “For the king before whom I also speak freely, knows these things, for I am convinced that none of these things escapes his attention, since this thing was not done in a corner” (Acts 26: 26). He resorts to King Agrippa as a witness that he is not beside himself; as though, politely and wisely, he is confirming to Festos, that his assumption is set on his ignorance of the prophecies, and his lack of knowledge of the word of God. The king, on the other hand, having a vast knowledge of those things, could follow and understand what the apostle was saying. “King Agrippa, do you believe the prophets? I know that you do believe” (Acts 26.27). The apostle Paul probably realized that, because King Agrippa did not want to put governor Festos in an awkward position, he did not defend the apostle Paul, did not enter with him in details concerning faith, and did not respond to his question: “King Agrippa, do you believe the prophets?” The apostle Paul cleverly used that chance to make King Agrippa, when he returns to his palace, revise the prophecies that refer to the Person of the Lord Christ. "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 1Homilies on Song of Songs, 10. 902 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 results, 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." 1. St. John Chrysostom 8- HIS INFLUENCE ON THE KING “Then Agrippa said to Paul, ‘You almost persuade me to become a Christian” (Acts 26: 28). It was not possible for Agrippa to deny that he believes in the prophets of the Old Testament; and that their prophecies were realized in the Person of Jesus of Nazareth. It was likewise, not possible for him to reject the vision St. Paul enjoyed on his way to Damascus. He almost accepted the Christian faith. We may notice the following concerning him: He was a proselyte Jew, unlike Festos the Roman governor. He did not share with the Jews their opposition to the apostle Paul. He was described by the historian Josephus as being gentle, honest, and clean-handed. He did not bear animosity toward the Christians, although he did not seek to be a Christian, yet he probably was mentally convinced of faith in Christ. On the other hand, some believe that the king said it sarcastically. “And Paul said,’ I would to God, that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for those chains’” (Acts 26: 29). The apostle Paul reveals his flaring zeal for the salvation of the king and all those present; yet, because he believed that accepting the faith needs a grace from God, he resorts to praying for the sake of their salvation. He also, revealing the extent of the happiness he enjoys in Jesus Christ, wishes that no one should be deprived of partaking of it. At the same time, the apostle did not wish for anyone to partake of his chains. Although he is proud of these chains; yet, as a successful leader, he finds pleasure in the fellowship of passion with the Lord Christ, but he seeks comfort for others. "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. 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 1Hom. On Acts. Hom. 52. 903 from it, so the passions dare not even to come near this man. Observe him then, how he felt towards the whole world. “The world has been crucified to me, and I to the world” (Gal 6: 14). I am dead to the world, and the world is dead to me. And again: “It is no longer I who live, but Christ lives in me” (Gal 2: 20)" 1. St. John Chrysostom 9-THE GATHERING IS DISMISSED “When he had said these things, the king stood up, as well as the governor and Bernice, and those who sat with them” (Acts 26: 30). When Paul finished his defense, the king, the governor, Bernice, and the counselors, stood up to discuss the case between them. “And when they had gone aside, they talked among themselves, saying, ‘This man is doing nothing worthy of death or chains” (Acts 26.31). They all realized that St. Paul broke no law, and was not worthy of death or chains. He could have been released; but as he has appealed to Caesar, certain legal procedure had to be followed. Most probably, Festos, helped by King Agrippa, wrote a statement to Caesar, including the accusations by the Jews against Paul, and their own recommendation to free him. “Then Agrippa said to Festos, ‘This man might have been set free if he had not appealed to Caesar’” (Acts 26: 32). "See how again also they pass sentence in his favor, and after having said, "You are beside yourself" (Acts 26: 24), they acquit him, as undeserving not only of death, but also of bonds, and indeed would have released him entirely, if he had not appealed to Caesar. But this was done providentially, that he should also depart with bonds. “I suffer trouble" He says, "As an evildoer, even to the point of chains” (2 Tim 2: 9). For if his Lord “was numbered with the transgressors” (Mark 15: 28), much more he: but as the Lord did not share with them in their character, so neither did Paul"2. St. John Chrysostom 1Hom. On Acts. Hom. 52. 2Hom. On Acts. Hom. 53. 904 AN INSPIRATION FROM THE BOOK OF ACTS 26 A DEFENSE OR PREACHING The great procession set forth to the great assembly, Presided by King Agrippa and governor Festos, Together with men of the state. They came to find something to write to Caesar, On a sheet of accusation to send on with the prisoner. The prisoner Paul was brought bound by two chains, Surrounded by two soldiers, one on each side. He entered to proclaim to those present the exalted love of God, And to proclaim the realization of the prophecies by the early fathers and the prophets. He entered as though into the lectern of a church, With a heart leaping with joy, For having that opportunity to testify to his Savior, A unique opportunity to testify, he or other apostles, would not dream to have. To prepare for this assembly, He prayed the night before for the sake of all the listeners, To enjoy the inner glory which he enjoys, To be like him, except for those chains in his hands. He prayed for them to have the inner freedom, as well as the outer peace.
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