Acts 26

Acts 26:1

Cassiodorus: “Then Agrippa said to Paul.” Then Agrippa gave Paul permission to speak for himself. Paul first praised the judge, then gave a truthful summary of all that had happened to him from the beginning, relating how he had persecuted the Christian people, what he had later heard on his way to Damascus when he was surround by the light of the Lord, and how he had, as was unavoidable, obeyed the Lord’s words. He declared that, consequently, he had preached to the people and the Gentiles so that, converting and doing worthy works of penance, they might gain the rewards of eternal life: that was why the angered Jews had determined to kill him. He affirmed that, having been delivered from their hands by the help of the Divinity, he had until that time kept preaching the things that were written in the Prophets and the rest of the divine Scriptures. — Complexiones on the Acts of the Apostles

John Chrysostom: “Agrippa said to Paul, Thou art permitted to speak for thyself.” From his great desire to hear, the king permits him to speak. But Paul speaks out forthwith with boldness, not flattering, but for this reason saying that he is happy, namely, because Agrippa knew all. — Homily on Acts 52

Acts 26:2

Bede: Of all the things I am accused of by the Jews, King Agrippa, I consider myself fortunate before you, since you are to defend me today. Another Edition translated this verse thusly: I consider myself fortunate, starting today to render a defense before you. Which in a certain place, Saint Jerome placed with his exposition thus: “Of all the things I am accused of by the Jews, O King Agrippa, I consider myself fortunate, since before you I am to be defended today, who especially know all the customs and questions among the Jews. For he had read that in Isaiah: Blessed is he who speaks into the ears of a listener, and knew that the words of an oration profit as much as the judge’s prudence has understood.” — Commentary on Acts

John Chrysostom: “Then Paul stretched forth the hand, and answered for himself. I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews. Especially because I know thee to be expert in all questions which are among the Jews: wherefore I beseech thee to hear me patiently.” And yet, had he been conscious of guilt, he should have feared at being tried in the presence of one who knew all the facts: but this is a mark of a clear conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice, and to call himself happy. “I beseech thee,” he says, “to hear me patiently.” Since he is about to lengthen out his speech, and to say something about himself, on this account, he premises an entreaty. — Homily on Acts 52

John Chrysostom: Again he is ready to render an account, and that, before the man who was the best informed on the subject; and with much boldness, seeing they were not his judges to condemn him: but still, though they were not his judges, since that declaration was in force, “Unto Caesar shall thou go,” he renders an account and gives full answers, “touching all the things,” and not merely on one and another here and there. — Homily on Acts 52

Acts 26:4

John Chrysostom: “My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews: which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.” Then how should I have become a seditious person, who when young was thus testified of by all? Then too from his sect: “after the most straitest sect” says he, “of our religion I lived.” “What then, if though the sect indeed be worthy of admiration, thou art evil?” Touching this also I call all to witness-touching my life and conversation. — Homily on Acts 52

John Chrysostom: They accuse me of sedition, accuse me of heresy, accuse me that I have profaned the temple: “touching all these things I answer for myself:” now that these are not things in accordance with my ways, my accusers themselves are witnesses: “my manner of life from my youth,” etc. which is what he says on a former occasion “Being a zealot.” And when the whole people was present, then he challenges their testimony. “Know all the Jews,” he says, “which knew me from the beginning.” And he does not say what kind of life his was, but leaves it to their own conscience, and lays the whole stress on his sect, as he would not have chosen that sect, if he had been a man of evil disposition and bad character. — Homily on Acts 52

Acts 26:5

Bede: For according to the most accurate sect of our religion, I lived as a Pharisee. For “sect,” in Greek it has “heresy.” Whence it is proved that at that time even a good sect was called by this term among the Greeks, which now among us is accustomed to have only a bad sense. — Retractions on Acts

Acts 26:6

John Chrysostom: “And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope’s sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?” Two arguments he lays down for the Resurrection: one, the argument from the prophets: and he does not bring forward any prophet in particular, but the doctrine itself as held by the Jews: the other and stronger one, the argument from the facts-especially from this, that Christ Himself held discourse with him. And he lays the ground for this by other arguments, relating accurately his former madness. — Homily on Acts 52

John Chrysostom: “But, for this hope” he says, “I stand and am judged.” This hope is honored among themselves also, because of this they pray, because of this they worship, that unto this they may attain: this same do I show forth. Why then, it is acting like madmen, to be doing all things for the sake of attaining to this, and yet to persecute him who believes in the same. — Homily on Acts 52

Lucius Caecilius Firmianus Lactantius: Nor is it greatly to be wondered at if these things are done towards men, since for the same cause the people who were placed in hope, and not ignorant of God, rose up against God Himself; and the same necessity follows the righteous which attacked the Author of righteousness Himself. Therefore they harass and torment them with studied kinds of punishments, and think it little to kill those whom they hate, unless cruelty also mocks their bodies. But if any through fear of pain or death, or by their own perfidy, have deserted the heavenly oath, and have consented to deadly sacrifices, these they praise and load with honours, that by their example they may allure others. But upon those who have highly esteemed their faith, and have not denied that they are worshippers of God, they fall with all the strength of their butchery, as though they thirsted for blood; and they call them desperate, because they by no means spare their body; as though anything could be more desperate, than to torture and tear in pieces him whom you know to be innocent. — The Divine Institutes, Book 5, Chapter IX

Oecumenius: “Why is it considered incredible among you if God raises the dead?” He proposes two lines of argument about the resurrection: one derived from the prophets, and he does not dismiss the prophet, but rather the glory of the Jews, and another stronger one drawn from events, that Christ was reported to him as having risen from the dead. And he constructs this latter also from reasoning, recounting beforehand his former zeal. First argument: “Why is it considered incredible among you if God raises the dead?” and another: Would such glory have existed, unless they had been raised again in these doctrines? And when he introduced this, who would not have accepted the statement? “For this heresy,” he says, “I am accused; and this is pressed upon them. On account of this they pray, on account of this they worship, that they may obtain this. And this I proclaim.” [CHRYSOSTOM] — Commentary on Acts

Acts 26:7

John Chrysostom: Then too, with high commendation of the Jews, he says, “Night and day,” says he, “serving God look to attain unto.” So that even if I had not been of unblemished life, it is not for this doctrine that I ought to be brought to trial:-“for which hope, king Agrippa, I am accused of the Jews.” And then another argument “Why should it be thought a thing incredible with you, that God should raise the dead?” Since, if such an opinion had not existed, if they had not been brought up in these dogmas, but they were now for the first time brought in, perhaps some one might not have received the saying. — Homily on Acts 52

Acts 26:9

John Chrysostom: Then he tells, how he persecuted: this also helps the proof: and he brings forward the chief priests as witnesses, and the “strange cities,” and that he heard Him saying to him, “It is hard for thee to kick against the pricks,” and shows the mercifulness of God, that, though being persecuted He appeared to men, and did that benefit not to me only, but also sent me as teacher to others: and shows also the prophecy, now come to pass, which he then heard, “Delivering thee from the people, and from the Gentiles, unto whom I send thee.” — Homily on Acts 52

John Chrysostom: “I indeed thought with myself,” that is, I determined, “to do many things contrary to the name of Jesus of Nazareth.” 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 blaspheme, stirring up all against them, cities, rulers, and by himself doing all this of his own accord, was thus suddenly changed. — Homily on Acts 52

Acts 26:10

Bede: And when they were to be killed, I delivered the sentence. Another Edition says, And I delivered the sentence on how they were to be killed, that is, I myself gave the sentence on their deaths. — Commentary on Acts

Acts 26:12

John Chrysostom: 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, and puts this as a question for discussion. — Homily on Acts 52

Acts 26:13

Oecumenius: “brighter than the sun.” He then likens it to that which among sensible things is most luminous; since that light could not be equated with the light of Jesus, which is far greater, he speaks in this way, so that human hearing may receive it, and says that that light surpasses the brilliance of the sun. [AMMONIUS] — Commentary on Acts

Acts 26:14

Apostolic Constitutions: For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; [1 Kings 13:33] but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For “God is not the God of confusion,” [1 Corinthians 14:33] that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that “it is hard for them to kick against the pricks;” [Acts 26:14] for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God. — Apostolic Constitutions (Book VIII), Section 5, XLVI

Ignatius of Antioch: For I have heard some saying, If I do not find the Gospel in the archives, I will not believe it. To such persons I say that my archives are Jesus Christ, to disobey whom is manifest destruction. My authentic archives are His cross, and death, and resurrection, and the faith which bears on these things, by which I desire, through your prayers, to be justified. He who disbelieves the Gospel disbelieves everything along with it. For the archives ought not to be preferred to the Spirit. “It is hard to kick against the pricks;” it is hard to disbelieve Christ; it is hard to reject the preaching of the apostles. — Epistle of Ignatius to the Philadelphians

Acts 26:16

John Chrysostom: Since he has mentioned the vision, he then without fear goes on to speak also of the good wrought by it. “To turn them from darkness to light, and from the power of Satan unto God. For to this end have I appeared unto thee,” not to punish, but to make thee an Apostle. He shows the evils which possess unbelievers, “Satan, darkness;” the good things belonging to believers, light, God, “the inheritance of the saints.” — Homily on Acts 52

Acts 26:17

Clement of Alexandria: “Wherefore, then, I send thee to the Gentiles,” it is said, “to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith which is in Me.” Such, then, are the eyes of the blind which are opened. — The Stromata Book 1

Acts 26:18

John Chrysostom: Observe how mildly he discourses-God, he says, said this to me, “that they may receive forgiveness of sins, and inheritance among them which are-sanctified by faith that is in Me.” By these things, says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that I made no delay. — Homily on Acts 52

Tertullian: Whence, again, David said that “the Lord would reign from the tree: " for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,” -of course that virgin-earth, not yet irrigated with rains, nor fertilized by showers, out of which man was of yore first formed, out of which now Christ through the flesh has been born of a virgin; “and the tree,” he says, “hath brought his fruit,” -not that “tree” in paradise which yielded death to the protoplasts, but the “tree” of the passion of Christ, whence life, hanging, was by you not believed! For this “tree” in a mystery, it was of yore wherewith Moses sweetened the bitter water; whence the People, which was perishing of thirst in the desert, drank and revived; just as we do, who, drawn out from the calamities of the heathendom in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, “by the faith which is on Him,” the baptismal water of the “tree” of the passion of Christ, have revived,-a faith from which Israel has fallen away, (as foretold) through Jeremiah, who says, “Send, and ask exceedingly whether such things have been done, whether nations will change their gods (and these are not gods!). — An Answer to the Jews

Acts 26:19

Cassiodorus: “Whereupon, O king Agrippa, I was not incredulous to the heavenly vision.” As Paul spoke the above-mentioned things, Festus, incredulous, said: “Paul, thou art beside thyself, and much reading confuseth thy mind.” Paul, retaining his gravity, replied that he was not beside himself, but had spoken words of truth and soberness; indeed, king Agrippa too must know about those things, for things that had happened publicly had been able to come to his knowledge. He affirmed, too, that Agrippa believed the prophets. Agrippa replied delightfully that Paul wanted quickly to make him a Christian. Paul, with eagerness of charity, wished that both he and the rest of the audience would become such as he himself was, except his bonds. After the assembly was dismissed, they spoke among themselves, saying Paul had done nothing to deserve killing. — Complexiones on the Acts of the Apostles

John Chrysostom: “Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.” I therefore, who instructed others also concerning the most excellent way of living, how should I myself have become the author of sedition and contention? — Homily on Acts 52

John Chrysostom: He not only exhorts them to repent, but also to show forth a life worthy of admiration. And see how everywhere the Gentiles are admitted into connection with the people Israel: for those who were present were of the Gentiles. — Homily on Acts 52

Oecumenius: A heavenly vision [Ὀπτασία] is the pure sight that transcends man. What a person in the flesh is unable to see, unless his eyes are revealed to him, cannot be seen. [AMMONIUS] — Commentary on Acts

Acts 26:21

John Chrysostom: “For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come.” See how free from flattery his speech is, and how he ascribes the whole to God. Then his boldness-but neither do I now desist: and the sure grounds-for it is from the prophets that I urge the question. — Homily on Acts 52

John Chrysostom: “Testifying,” he says, “both to great and small,” that is, both to distinguished and undistinguished. This is also for the soldiers. Observe: having left the post of defendant, he took up that of teacher-and therefore also it is that Festus says to him, “Thou art beside thyself”-but then, that he may not seem to be himself the teacher, he brings in the prophets, and Moses. — Homily on Acts 52

Acts 26:22

Oecumenius: “saying nothing except what the prophets said.” For fear that he himself be thought the teacher of this, he cites the prophets and Moses, saying, “that Christ, if he was to suffer, and if he was to be first from the resurrection of the dead,” and what follows. But the phrase “if” (εἰ), instead of “that” (ὅτι), means “is.” Moses, he said, declared that Christ would be the first to undergo resurrection. For he first rose here and no longer dies: for although some others had been raised either by him or by the disciples, and likewise by the prophets, they died again, awaiting the universal resurrection. [CHRYSOSTOM] — Commentary on Acts

Tertullian: In like manner, before Agrippa also, he says that he was advancing “none other things than those which the prophets had announced.” He was therefore maintaining just such a resurrection as the prophets had foretold. — On the Resurrection of the Flesh

Acts 26:23

John Chrysostom: “Whether the Christ was to suffer:” then the Resurrection and the promise, “Whether He, as the first to rise from the dead, should show light unto the people and to the Gentiles.” Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king-he was in a manner annoyed. — Homily on Acts 52

John Chrysostom: Now this had a stronger claim upon belief, as having actually come to pass: but since he alone saw Christ, he again fetches proof of it from the prophets. And see how he does not discourse alike in the court of justice, and in the assembly of his own people; there indeed he says, “ye slew Him:” but here no such thing, that he might not kindle their anger more: but he shows the same thing, by saying, “Whether the Christ was to suffer.” He so frees them from accusations: for the prophets, he says, say this. Therefore receive ye also the rest. — Homily on Acts 52

Acts 26:24

Bede: Festus said in a loud voice: You are insane, Paul. He deemed it insanity that a man in chains, instead of just defending himself from external accusations, made a speech about the conscience by which he gloried inside and reviewed all the miracles of the revelation by which he was transformed from a persecutor into an apostle, and discussed the dispensation of our Redeemer and argued vehemently about the resurrection of the dead. Indeed, just as there is the foolish madness of the prodigal son feeding pigs after abandoning his father, so there is spiritual madness, that is, true madness, about which the Apostle says: “For whether we are out of our mind, it is for God; or whether we be sober, it is for you.” And in comparison to this, the Psalmist sings: “Blessed is the man who has the name of the Lord as his hope, and has not looked to vanities and false insanities” (Psalms 39). — Commentary on Acts

John Chrysostom: Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king-he was in a manner annoyed, and says to him, “Thou art beside thyself, Paul:” for, “while he thus discoursed, Festus said with a loud voice, Paul, thou art beside thyself: much learning doth make thee mad.” What then says Paul? With gentleness, “I am not mad,” says he, “most noble Festus; but speak forth the words of truth and soberness.” — Homily on Acts 52

Oecumenius: Since he was always conversing with the king, as if Festus had suffered something, and seeing the boldness, from anger and outrage, he says, “You are mad.” — Commentary on Acts

Acts 26:25

John Chrysostom: Then too he gives him to understand why, turning from him, he addressed his speech to the king: “For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him: for this thing was not done in a corner.” He shows, that the king knows all perfectly; at the same time, all but saying to the Jews, And ye indeed ought to have known these things-for this is the meaning of that which he adds, “For this thing was not done in a corner.” — Homily on Acts 52

John Chrysostom: “For this thing,” he says, “was not done in a corner.” Here he speaks of the Cross, of the Resurrection: that the doctrine was come to every part of the world. — Homily on Acts 52

Oecumenius: But Paul explains the reason for which he turned his speech to the king. Then, showing that this doctrine had become everywhere in the inhabited world, he added: “this has not been done in a corner,” speaking about the cross and the resurrection of Christ. — Commentary on Acts

Acts 26:26

Tertullian: If he was in heaven, when would he not see what was doing in Italy? For the Italian land is “not in a corner.” And yet, had he been a god, nothing ought to have escaped him. — Ad Nationes Appendix

Acts 26:27

Bede: Do you believe the prophets, King Agrippa? I know that you believe. This he speaks not in flattery, as some think, but truly. For Agrippa, as one versed in the rites and laws of the Jews, believed that the prophets spoke truth, but as a faithless man, he did not know to whom that truth referred, that is, the Lord Christ. Although it is recorded that in a certain council with the Jews, he said: But you rely on the help of religion, since the disciples of Jesus have already filled the Roman world, or do we think that this religion grows without God’s will? — Commentary on Acts

John Chrysostom: “King Agrippa,” he says, “believest thou”-he does not say, the Resurrection, but-“the prophets?” Then he forestalls him, and says: “I know that thou believest.” “In a little” (i.e. within a little,) “almost thou persuadest me to be a Christian.” Paul did not understand what the phrase “in a little” meant: he thought it meant “with little cost or trouble”, wherefore also he answers as to this: so unlearned was he. — Homily on Acts 52

Acts 26:28

Oecumenius: In short, that is, with few words, in brief sayings, in a short teaching, without much labor and continuous discussion. Wherefore Paul also fittingly says to him: “I would pray to God even for a little while,” and the things that follow. For example, that it is my earnest desire that all should become Christians, and this is my prayer to God. Since I am ready both for many words and for few to preach the faith in Christ, and with work and labor, and immediately. For work and labor in teaching and preaching are in no way counted against me, but it is the same to me to work or not, and to spend much time in proclaiming or little, provided that I see some turning to Christ. He said these things while at once showing his own eagerness and zeal, and at the same time calling to that man, as if he wished both to hear more and to receive more instruction; not only would he not shrink from anything, but he was so ready, providing readiness itself, that he would even perform an act of prayer, if only he should obtain the object. The phrase “even for a little while,” Agrippa?—he took instead of “almost,” that is, of what was required to be small. But if anyone else, like you, Paul, discourses about divine and human matters, using spoken delivery rather than the wording or what is signified for the advantage of the speech, he put “even for a little while but also in length of days” instead of “in a few words in the contest of words,” and also “in more,” and he offered “I would wish you to become a Christian.” So that he might say, “Both by few words and by many words I would wish you to become a Christian.” For the sake of everything I am ready to do all things for your salvation, not only for yours alone, but also for those associated with you. — Commentary on Acts

Acts 26:29

John Chrysostom: For Paul acted thus, not from distress or fear, but from an abundance of wisdom and spiritual understanding. And how this was, I proceed to explain. He was addressing a Gentile, and an unbeliever, who knew nothing of our matters. Hence he was unwilling to introduce him by way of disagreeable things, but as he said, “I became to them that are without law, as without law;” so he acted in the present instance. His meaning is, “If the Gentile hear of bonds and tribulations, he will straightway be taking flight; since he knows not the power of bonds. First, let him become a believer; let him taste of the word preached, and then he will even of himself hasten towards these bonds.” I have heard the Lord saying, “No man putteth a piece of new cloth into an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old wine-skins; else the wine-skins burst.” The soul of this man is an old garment: an old wine-skin. It is not renewed by the faith, nor renovated by the grace of the Spirit. It is yet weak and earthly. It affects the things of this life. It flutters eagerly after worldly show. It loves a glory that is present. Should he hear at once, even from the first, that if he becomes a Christian he will become immediately a prisoner, and will be encompassed with a chain; feeling ashamed and indignant, he will recoil from the word preached. Therefore, saith he, “Except these bonds.” Not as deprecating the bonds themselves, God forbid! But condescending to the other’s infirmity; for he himself loved and welcomed his bonds, even as a woman fond of ornament doth her jewels of gold. — Homily Concerning the Statues 16

John Chrysostom: And that thou mayest clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence. “I think myself happy,” saith he, “That I am to make my defence before thee.” And these things he said, not to flatter him, far from it; but wishing to gain him by his gentleness. And he did in part gain him, and he that was till then considered to be condemned took captive his judge, and the victory is confessed by the person himself who was made captive, with a loud voice in the presence of all, saying, “With but little persuasion thou wouldst fain make me a Christian.” What then saith Paul? He spread his net the wider, and saith, “I would to God, that not only thou, but also all that hear me this day, might become such as I am, except these bonds.” What sayest thou, O Paul? “except these bonds?” And what confidence remains for thee, if thou art ashamed of these things, and fliest from them, and this before so great a multitude? Dost thou not every where in thy Epistles boast of this matter, and call thyself a prisoner? Dost thou not every where carry about this chain in our sight as a diadem? What then hath happened now that thou deprecatest these bonds? “I myself deprecate them not,” saith he, “nor am I ashamed of them, but I condescend to their weakness. For they are not yet able to receive my glorying; and I have learned from my Lord not to put ‘a piece of undressed cloth upon an old garment:’ therefore did I thus speak. For, in fact, unto this time they have heard ill reports of our doctrine, and abhor the cross. If therefore I should add also bonds, their hatred becometh greater; I removed these, therefore, that the other might be made acceptable. So it is, that to them it seems disgraceful to be bound, because they have not as yet tasted of the Glory which is with us. One must therefore condescend: and when they shall have learned of the true life, then will they know the beauty also of this iron, and the lustre which comes of these bonds.” Furthermore, discoursing with others, he even calls the thing a free gift, saying, “It hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf.” But for the time then present, it was a great thing for the hearers not to be ashamed of the cross: for which cause he goes on gradually. Thus, neither doth any one introducing a person to a palace, before that he beholds the vestibule, compel him, yet standing without, to survey what is within: since in that way it will not even seem admirable, unless one enter in and so acquaint one’s self with all. — Homily on 1 Corinthians 33

John Chrysostom: And he said not, I do not wish that, but, “I pray that not only thou, but also all that hear.” Mark how free from flattery his speech is.-“I pray that this day they may be all such as I am, except these bonds.” He, the man that glories in his bonds, that puts them forth as a golden chain, deprecates them for these men: for they were as yet too weak in their minds, and it was rather in condescension that he so spake. For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, “Paul, a prisoner of Jesus Christ:” and again, “On this account I am bound with this chain, but the word of God is not bound;” and, “Even unto bonds, as an evil-doer.” The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both “as an evil-doer,” and as with a view to very ill consequences; yet for none of these things cared he. — Homily on Acts 52

Oecumenius: Wherefore Paul also fittingly says to him: “I would pray to God even for a little while,” and the things that follow. For example, that it is my earnest desire that all should become Christians, and this is my prayer to God. Since I am ready both for many words and for few to preach the faith in Christ, and with work and labor, and immediately. For work and labor in teaching and preaching are in no way counted against me, but it is the same to me to work or not, and to spend much time in proclaiming or little, provided that I see some turning to Christ. He said these things while at once showing his own eagerness and zeal, and at the same time calling to that man, as if he wished both to hear more and to receive more instruction; not only would he not shrink from anything, but he was so ready, providing readiness itself, that he would even perform an act of prayer, if only he should obtain the object. The phrase “even for a little while,” Agrippa?—he took instead of “almost,” that is, of what was required to be small. But if anyone else, like you, Paul, discourses about divine and human matters, using spoken delivery rather than the wording or what is signified for the advantage of the speech, he put “even for a little while but also in length of days” instead of “in a few words in the contest of words,” and also “in more,” and he offered “I would wish you to become a Christian.” So that he might say, “Both by few words and by many words I would wish you to become a Christian.” For the sake of everything I am ready to do all things for your salvation, not only for yours alone, but also for those associated with you.

“except for these chains.” Not refraining from calling his chains his own, nor ashamed, he said this. For this indeed was to him, if anything else, worthy of glory and boast, but it looked to the opinion of those people, and yielded to their weakness: “may become,” he says, “such as I am, except for these chains.” — Commentary on Acts

Acts 26:31

John Chrysostom: See how again also they pass sentence in his favor, and after having said, “Thou art beside thyself,” 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. “Unto bonds,” he says, “as an evil doer.” For if his Lord “was reckoned among the transgressors,” much more he: but as the Lord did not share with them in their character, so neither did Paul. For in this is seen the marvellous thing, the being mixed up with such, and yet receiving no harm from them. — Homily on Acts 53

Acts 26:32

Cassiodorus: “And Agrippa said to Festus.” Then Agrippa said to Festus: “This man might have been set at liberty, if he had not appealed to Caesar.” Then Paul was delivered to centurion Julius with the guards, to sail to Italy. Going on board, they came to Sidon on the second day, where the centurion, treating Paul kindly, permitted him to go to his friends. From there they came to Cyprus, from there to Lystra; from there, having been moved over into a ship of Alexandria, they sailed past Crete to Salmone, and then reached Good-havens after some time. There, with the sailing season being now over, Paul told his companions it would be better if they could winter in that place to avoid being shipwrecked. The centurion, improvidently disagreeing with him, hastened towards the harbor of Phenice, which was more safely situated. — Complexiones on the Acts of the Apostles