使徒行傳講道集 第 53 章

So on the next day, when Agrippa and Bernice had come with great pomp, and had entered into the audience-hall,

together with the tribunes and the men of chief eminence in the city, and when Festus had given command, Paul was brought in.

See what sort of audience is gathered together for Paul!

'To the men of chief eminence,' he says, 'of the city';

for the governor and the king, having gathered together all their bodyguards, thus present themselves.

And with them the tribunes also and the leading men of the city were present;

for these he calls 'the men of chief eminence.'

And see how, when he was brought in, he is publicly proclaimed by Festus;

for Festus not only acquits him of the charges, but even speaks in his defence.

Saying what? 'King Agrippa, and all you men who are present here with us, you behold this man, concerning whom all the multitude of the Jews petitioned me, both at Jerusalem and here, crying out that he ought not to live any longer.

But I, having ascertained that he had done nothing worthy of death, and he himself having appealed to Augustus, I determined to send him.

Concerning whom I have nothing certain to write to my lord;

wherefore I have brought him forth before you, and especially before you, King Agrippa, that after the examination has taken place, I may have something to write.'

'For it seems to me unreasonable, in sending a prisoner, not also to signify the charges against him.'

Consider how he accuses those men, but acquits this one.

Oh, the abundance of his justifications!

The governor, though countless examinations were made, cannot find how to condemn him;

but those men kept asserting that he was worthy of death.

'But I, having ascertained,' he says, 'that he had done nothing worthy of death.'

'Concerning whom I have nothing certain to write to my lord.'

And this too was a mark of Paul's purity—that the judge had nothing which he might say concerning him.

'Wherefore I have brought him forth,' he says, 'before you.'

'For it seems to me unreasonable, in sending a prisoner, not also to signify the charges against him.'

See into what great perplexities the Jews cast their own rulers.

What then does Agrippa do? Wishing to learn something upon these matters, he said to Paul:

'You are permitted to speak on your own behalf.'

Out of his great desire to hear him, the king permits him to speak.

But Paul thereupon speaks with boldness, not flattering, but for this reason declaring himself blessed—because he is making his defence before one who knows all things concerning the matter;

and that it is for this reason, hear what indeed he sets forth, saying:

Then Paul made his defence, stretching forth his hand:

'Concerning all the things of which I am accused by the Jews, King Agrippa, I count myself blessed that I am about to make my defence before you today, especially as you are acquainted with all the customs and questions among the Jews;

wherefore I beseech you to hear me patiently.'

And yet, if his conscience had accused him, he ought to have been afraid at being judged before one who knew all things;

but it is the mark of a pure conscience not to shun a judge who knows accurately the things that have happened, but even to rejoice;

whence he also counts himself blessed, and says:

'I beseech you to hear me patiently.'

Since he is about to extend his discourse and to say something concerning himself, for this reason he first makes his appeal, and says:

'My manner of life then from my youth, which was from the beginning among my own nation at Jerusalem, all the Jews know, who had knowledge of me from the first, if they would testify, that according to the strictest sect of our religion I lived a Pharisee.'

How could I have been a factious rebel, being of such a character in my youth and attested by all? Then also, from the sect, comes the argument for the faith of which he spoke:

'According to the strictest sect of the religion I lived.'

And since again it was likely that some would say:

What then? If the sect is admirable, but you yourself are wicked? — see how he heals the lurking suspicion:

for he calls as witnesses all the Jews who knew his life and conduct.

'For all the Jews know,' he says, 'having had knowledge of me from the first, if they would testify.'

'And now I stand and am judged for the hope of the promise made by God to our fathers,

the promise from God — I stand being judged;

unto which promise our twelve tribes, earnestly serving God night and day, hope to attain;

concerning which hope, O King Agrippa, I am accused by the Jews.'

'Why? Is it judged a thing incredible with you, if God raises the dead?' He sets down two arguments concerning the resurrection: one drawn from the prophets;

and he does not bring forward a prophet, but the very belief of the Jews themselves;

and another, even a stronger one, drawn from facts.

Of what sort is this? That Christ, having risen from the dead, conversed with him.

And he establishes this too from reasonings, recounting exactly his former madness;

then also with an encomium of the Jews:

'Serving God night and day,' he says, 'it hopes to attain.'

So that, even if I were not of a blameless life, I ought not to be judged for these things, O King Agrippa.

'Why? Is it judged a thing incredible with you, if God raises the dead?' For if such were not the belief, if they had not been brought up in these doctrines, but it were now being introduced, perhaps no one would have received the word.

and this too is corroborative;

and he brings forward the chief priests as witnesses, and the cities abroad, and that he heard One saying to him:

'It is hard for you to kick against the goads.'

Then he also shows the loving-kindness of God: that even while he was persecuting, He appeared to him, and that 'He did not benefit me alone, but also sent me as a teacher to others.'

And he shows also the prophecy which he heard: 'For this purpose I appeared to you,

delivering you from the people and from the nations, to whom I send you.'

Showing all these things, he said:

'I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth;

which thing I also did in Jerusalem, and many of the saints I shut up in prisons, having received authority from the chief priests;

and when they were put to death, I cast my vote against them;

and throughout all the synagogues I often punished them and compelled them to blaspheme;

and being exceedingly mad against them, I persecuted them even to the cities abroad.'

'Whereupon as I journeyed to Damascus with authority and commission from the chief priests, at midday along the road I saw, O King, from heaven, above the brightness of the sun, a light shining round about me and those who journeyed with me.'

'And when we were all fallen to the earth, I heard a voice speaking to me and saying in the Hebrew tongue:

Saul, Saul, why do you persecute Me? It is hard for you to kick against the goads.'

'Who are You, Lord?' And He said:

'I am Jesus, whom you persecute.'

'But rise, and stand upon your feet;

for to this end I have appeared to you, to appoint you a minister and a witness both of the things which you have seen and of those in which I will appear to you, delivering you from the people and from the nations, to whom I send you, to open their eyes, that they may turn from darkness to light and from the authority of Satan to God, that they may receive forgiveness of sins and an inheritance among those sanctified by faith that is in Me.'

Observe how gently He converses.

'God,' he says, 'said to me: I have appeared to you to appoint you a minister and a witness, both of the things which you have seen and of those in which I will appear to you, delivering you from the people and from the nations, to whom I send you, to open their eyes, that they may turn from darkness to light and from the authority of Satan to God, that they may receive forgiveness of sins.'

By these things I was persuaded; by this vision He drew me on, and so persuaded me that I should not delay.

'Whereupon, O King Agrippa, I was not disobedient to the heavenly vision;

but declared first to those at Damascus and at Jerusalem, and throughout all the country of Judea, and to the nations, that they should repent and turn to God, doing works worthy of repentance.'

He then who instructs others also concerning the best manner of life — how, he says, could I myself have become the author of sedition and strife? 'For these causes the Jews seized me in the temple and attempted to slay me.'

'Having therefore obtained help from God, I stand unto this day, testifying both to small and great, saying nothing beyond what the prophets

and Moses said should come to pass:

that the Christ should suffer, and that He, being the first from the resurrection of the dead, should proclaim light both to the people and to the nations.'

See how his discourse is without flattery, and how he ascribes the whole to God.

'For from the prophets I take my strength: that the Christ should suffer, that He, being the first from the resurrection of the dead, should proclaim light;

as if he said: Christ, having risen first, dies no more.

This is plain from His proclaiming it to all, and from their expecting it for themselves.

Then Festus, seeing his boldness, since he was discoursing to the king without turning away from looking toward him, as though he had been affected by something, says:

And that it is under some emotion that he says this, hear what follows:

And as he thus spoke, Festus said with a loud voice:

'You are mad, Paul; much learning is turning you to madness.'

What then does Paul do? Answering with gentleness, he says: 'I am not mad, most excellent Festus, but speak forth words of truth and soberness.'

Then he also teaches the reason why he turned his discourse toward the king:

'For the king knows about these things, to whom also I speak boldly;

for I am persuaded that none of these things is hidden from him;

for this thing was not done in a corner.'

'King Agrippa, do you believe the prophets? I know that you believe.'

This he said thus, all but taunting and saying to them:

I know that he knows all things accurately;

and you ought to have been the first to know these things (for that which is added shows this — namely, 'For this thing was not done in a corner'), but you would not.

'King Agrippa, do you believe the prophets? I know that you believe.'

And Agrippa said to Paul:

'In a little you persuade me to become a Christian.'

'I would to God that whether in little or in much, not only you, but also all who hear me this day, might become such as I am, except for these bonds.'

For my own part, I would pray to God that 'not in a little,' that is, well-nigh altogether.

And he does not pray simply, but with earnestness and intensity.

'I would that all men were such,' he says, 'not you only, but all men, such as I myself am.'

'Except these bonds.'

Not that he was fretting because of the bonds, nor ashamed because he was bound (for this, if anything, was to him a thing worthy of glory);

but having regard to their opinion, he spoke thus.

For this reason he added the words, 'Except these bonds.'

But let us look at the passage that has been read from the beginning.

'On the morrow therefore,' he says, 'when they were come into the place of hearing, at the command of Festus, Paul was brought forth.'

The Jews now withdrew, since he had made his appeal; and then the assembly becomes for him a splendid theater;

for with much pomp the king and all the multitude of the Jews were present—not some being there and others not.

'The multitude of the Jews,' he says, 'made suit to me, both at Jerusalem and here, crying out that he ought not to live any longer.'

They cried out, saying that he ought to die.

From this he shows that he had justly appealed to Caesar.

For if they had nothing dreadful to lay to his charge, while those men were raging madly, it was with good reason that he betook himself to Caesar.

'That, when the examination has been made by you,' he says, 'I may have something to write.'

Do you see how the matter is repeatedly sifted? And of this defense too the Jews were the cause—a defense which those also at Rome were going to learn.

'Touching all the things whereof I am accused,' he says, 'King Agrippa, I count myself happy that I am to make my defense before you.'

See how, even against their will, they become heralds both of their own wickedness and of Paul's virtue, and that before the very ruler;

so that Paul was led away more gloriously than if he had departed without bonds;

for he was no longer led away as a deceiver and impostor, seeing that so many judges had acquitted him.

Having therefore stripped himself of all things in the eyes of those among whom he was born and bred—and not simply so, but thus clear of suspicion—he sets foot in Rome.

What then is this? 'Once for all I have appealed to Caesar';

how long? But what? Again he was ready to render account, and that before one who best knew the affairs.

Therefore also with much boldness he makes his defense, inasmuch as those who condemned him had no authority over him;

who, although they had no authority, but that sentence held good—'You shall go to Caesar'—nevertheless renders his account, and gives many satisfactions concerning all things;

not concerning some things, but not concerning others.

And virtually this is what he says by what he answers:

They accuse me of sedition, they accuse me of heresy, and that I profaned the temple;

'My manner of life then from my youth up is known to all the Jews';

that to stir up seditions is not of my character, the accusers themselves are witnesses.

Being zealous for the traditions of my fathers, this too he hints at here by saying, 'My manner of life from my youth up.'

And when the whole people was present, then he calls for their testimony.

And he does this not only before the tribunal of Lysias, but also before that of Festus;

and again here, when more were present;

but there no long defense was needed, since the letters of Lysias acquitted him.

'They know,' he says, 'all the Jews, having had knowledge of me from the first.'

And he does not say what sort his life was, but leaves it to their conscience, and lays the whole stress upon the sect, thereby showing that he would not have chosen it if he had been a wicked and base man.

'Concerning this sect therefore,' he says, 'for which I stand being judged.'

This very thing is held in honor even among themselves; for this they prayed, for this they serve God, that they may attain to it;

this it is that I proclaim, and concerning this hope I am accused.

It is therefore the mark of madmen to do everything in order to attain to this, yet to persecute the man who believes in it.

'I verily thought with myself,' he says, 'that I ought to do many things contrary to the name of Jesus of Nazareth';

that is, I judged that I ought to do these things, because I was not of the disciples of Christ, but was among those who warred against Him.

Whence also he becomes a witness worthy of credit, in that he who did ten thousand things, and warred against those who believed, and compelled them to blaspheme, and set everything in motion—cities, rulers—and did these things by his own hand, was thus suddenly transformed.

Then again the witnesses who were with him;

then he shows that he was justly persuaded—both from the light, and from the prophets, and from the outcomes, and from the things now come to pass.

'At midday, along the road, I saw a light shining round about me, and those who journeyed with me.'

See then how he assures them both from the prophets and from these things.

For lest he should seem to be introducing novelties, although he had great things to say, he again takes refuge in the prophets, and sets their words in the midst.

This indeed is more worthy of credit, as having just now come to pass;

but since he alone saw it, he again confirms it from the prophets.

And observe him not discoursing in the same way in the tribunal and in the church;

for there indeed he says, 'You also slew Him';

but here nothing of the sort, so as not to inflame their wrath the more;

yet he shows the same thing by saying, 'If Christ was to suffer.'

Thus he acquits them of the charges.

'That very thing therefore which I proclaim, that He rose the first from the dead, I show from the prophets';

for indeed the prophets also proclaim this.

Receive therefore the word, as being that of the prophets themselves.

But when he had told the vision, he next tells also, with all freedom, his good deeds.

What deeds are these? 'To open their eyes,' he says, 'and to turn them from darkness to light, and from the authority of Satan unto God.'

That is, not so as to punish, but so as to make an apostle.

See, he points out the evils that beset the unbelievers—Satan, darkness—just as also the good things of the believers—the light, God, the inheritance of the saints.

And he exhorts not simply to repent, but also to show forth a wondrous life.

And observe everywhere the Gentiles interwoven with the discourse;

for those who were present were of the Gentiles.

'Testifying,' he says, 'both to small and great,' that is, both to the notable and to the obscure.

This he said thus because of the soldiers.

Then, leaving the position of one making a defense, he took up that of a teacher.

Wherefore Festus also says to him:

Then, lest he should seem to be himself a teacher,

he brings forward the prophets and Moses:

'If Christ was to suffer,' he says, 'if He, being the first to rise from the dead, was to proclaim light both to the people and to the Gentiles.'

Festus said with a loud voice,

So full of wrath and anger was his voice.

What then does Paul do? 'For this thing,' he says, 'was not done in a corner.'

Here he speaks this concerning the cross, concerning the resurrection;

and that the doctrine has come to be everywhere throughout the world. 'King Agrippa,' he says, 'believest thou?' He did not say, 'the resurrection,' but, 'the prophets.'

Then he anticipates him, and says:

'In a little thou persuadest me to become a Christian.'

Paul did not perceive what 'In a little' meant, but supposed that it meant 'From a little,' i.e. 'in a short space';

wherefore also to this he makes answer:

And he did not say, 'I would not,' but, 'I would to God, that not only thou, but also all that hear me.'

Behold his speech, free from all flattery.

'I would to God,' he says, 'that all this day were become such as I also am, except these bonds.' Behold!

He who glories in his bonds, who brings them forth as a chain of gold, now prays that these may be far from others.

For they were still in a somewhat weaker state, and so his word to them was more condescending.

Since, that he counted the bonds a better thing, hear how in his Epistles he always sets them before all else, saying:

'Paul, a prisoner of Jesus Christ';

and again, 'For which cause I am bound with this chain, but the word of God is not bound';

and, 'Even unto bonds as an evildoer.'

Not 'bonds' only, but he added, 'as an evildoer,' magnifying the glory that came from the bonds.

The punishment was twofold: both that he was bound, and that it was as an evildoer.

For if he had been bound as for some good cause, the thing would have brought some consolation;

but now, both as an evildoer, and as one taken for dreadful crimes;

and yet he cared for none of these things.

Such is a soul that has taken wing with the heavenly love.

For if those who love this base love count nothing either glorious or precious, but only those things which conduce to their desire—these are judged both glorious and honorable, and to them the beloved is everything; much more do those who are taken with this love count the penalties as nothing.

But if we do not understand the things spoken, it is no wonder;

for we are inexperienced in this philosophy.

For if one be taken with the fire of Christ, he becomes such as a man would be who dwelt alone upon the earth;

so that he cares nothing for glory or dishonor;

but just as one dwelling alone would care for none of these things, so neither then does such a one care.

He so despises temptations and scourgings and prisons, as though he suffered these things in another's body, or as though he possessed a body of adamant;

and the pleasures of this life he so laughs to scorn, and is so insensible to them, as we are to dead bodies, or as though we ourselves were dead.

And he is as far from being overcome by any passion, as pure gold when fired would be far from any stain.

For just as flies would not fall into the midst of a flame, but flee from it, so also the passions dare not even come near to such a man.

And of these things I could have wished to be able to bring the examples from among ourselves;

but since we are at a loss, it is necessary to take refuge in this very man himself.

Behold then how he was disposed toward the whole world.

'The world,' he says, 'is crucified unto me, and I unto the world';

that is, 'I am dead to the world, and it is dead to me.'

'I live, yet no longer I, but Christ liveth in me.'

This it is for Paul alone to say; but for us, who fall so far short of him as heaven is far from earth, it is fitting to hide our faces, so that we dare not even open our mouth.

And that he was as it were in a desert, and thus beheld the things present, hear him saying:

'While we look not at the things which are seen, but at the things which are not seen.'

What sayest thou? Nay, the very opposite of what thou sayest is the case;

for the invisible things we do not see, but the visible we do see.

Such as the eyes thou hadst, such are those given by Christ;

for just as those eyes see the things that are seen, but do not see the things that are not seen;

so those others do the contrary;

no one who looks at the invisible things sees the visible;

no one who looks at the things that are seen sees the invisible.

Or does not this happen even among us? For when, gathering up the mind, we reason upon some one of the invisible things, our sight becomes suspended and lifted above its operations.

Let us despise glory; let us be willing rather to be laughed at than to be praised.

For he who is laughed at is nothing hurt;

but he who is praised is greatly injured.

Let us not think highly of those who put men in fear, but let us treat this as we do in the case of children;

for neither, if we saw someone frightening little children, should we admire him;

for if one frightens, he frightens children;

for a man he would not be able to frighten.

And just as those who frighten children do so either by pulling up their eyelids, or otherwise distorting their face, but having a sound and gentle eye they could not do this;

so indeed these men also do it by distorting the discerning faculty of the understanding.

So that a gentle man, and beautiful in soul, no one would fear, but we all reverence, honor, and stand in awe of him.

Do you not see how the fearful man is both hateful and abhorred by us all? For which of the things that are able merely to frighten do we not turn away from? Not wild beasts, not voices, not sights, not places, not air, such as darkness?

Let us then not count it a great thing if men fear us.

For first, no man is terrified of us;

secondly, that even our being feared is no great thing.

Counting as wretched the things by which it holds together, we yet admire and count blessed this very glory.

For who would not count the philosopher blessed, even though poverty and all such things seem to be wretched? When, therefore, he shines forth through the very things that seem wretched, behold the surpassing greatness.

You take great pride in your power, O man? And what sort of power, tell me, was conferred upon you by vote? You became mighty at the hands of men.

Elect yourself from within.

For the ruler is not the one who is so called, but the one who truly is.

For just as a king could not make a man a physician, nor an orator, so neither can he make a ruler.

For it is not the documents that make a ruler, nor the title.

Since, if you will, let someone build a surgery, let him have disciples too, let him have instruments and drugs, and let him go in to the sick.

Is it enough that these things make him a physician? By no means.

But there is need of the art; and without this, not only do these things profit nothing, but they even do harm.

For it is better that one who is no physician should not even possess drugs.

The one, then, who has no drugs neither saves nor destroys.

But the one who has them destroys, not knowing how to use them.

Since salvation lies not in the nature of the drugs alone, but also in the art of the one who applies them.

For if this be lacking, all is ruined.

Such also is the ruler.

He has instruments: his voice, his anger, the executioners, banishments, honours, gifts, praises.

He has drugs also: the laws.

He has the sick too: men.

He has a workshop: the court of judgement.

He has disciples: the soldiers.

If, then, he does not know the science of medicine, none of these things is of any use.

The judge is a physician of souls, not of bodies.

And if this healing of bodies requires so much care, much more does that of the soul, since the soul is also greater than bodies.

It is not, therefore, to have the name of a ruler that is to be a ruler.

Since others also are called by great names.

Such as Paul, Peter, James, John.

But they are not what they are called by reason of their names, just as neither am I.

But I bear the same name as that blessed one, yet am not of the same nature as he.

I am not John, but am so called.

So those men too are not rulers, but are so called.

But those are rulers even apart from these things, just as a physician also, even if he does not use his science but has it within his soul, is a physician.

There are rulers who are rulers of themselves.

For there are these three things for the soul: a household, a city, the whole inhabited world.

And by an ordered path do affairs advance.

It is necessary, therefore, that the one who is going to preside over a household and to build it up well should first set his own soul in order.

But if he cannot govern his own soul, where there is but one soul, where he himself is master, where he is ever present with himself, how shall he build up others? He who is able to set his own soul in order, making one part rule and another part be ruled, this man will be able to govern a household also.

But if he could not govern a soul, how shall he be able to govern the whole world? These things have been said by me that we may not be all aflutter over offices, that we may know what rule really is.

For this is not rule, but rather a mockery and slavery, and one might call it a thousand other things.

Tell me, what is proper to a ruler? Is it not to benefit those who are ruled and to do them good? What then, if this does not come to pass? How shall he benefit others who has not benefited himself? He who has ten thousand tyrannies of the passions in his soul, how shall he cut off those of others? So too with luxury.

This is not luxury, but another thing is.

For just as the ruler was shown to be not this man, but another.

So too the one who truly enjoys luxury is another.

For it seems to be luxury to enjoy pleasure and to fill the belly.

But it is not this; rather, the opposite is true: to have a wondrous soul and to be in gladness.

For let there be someone eating, drinking, living wantonly, and then let him be anxious and downcast.

Can this man be in luxury? Not eating and drinking, then, is luxury, but to be in gladness.

Let there be someone taking dry bread, and let him be filled with cheerfulness.

Is this pleasure? Then it is luxury also.

Let us see, then, to whom this comes: to the rich or to those who are not rich? Neither to these simply, nor to those; but to those who so order their own soul as not to have many occasions for despondency.

And what kind of life is this? perhaps someone will say.

For I see all agape and wishing to hear what this life is that has no despondency.

Let it therefore first be agreed among you that this is pleasure, this is luxury, when despondency does not trouble one, and does not demand of me meats and wine and rich sauces and silken garments and an abundant table.

But if I show that such a life is present apart from these things, love this pleasure, love this life.

For most of our griefs come upon us from not reasoning as we ought.

Who then will be more grieved, the one who cares for none of these things, or the one who cares? The one who fears changes of fortune, or the one who does not fear? The one who dreads envy, jealousy, false accusations, plots, ruin, or the one who is free from these? The one who needs more, or the one who needs nothing? The one who is slave to ten thousand things, or the one who is slave to none? The one who has need of ten thousand things, or the free man? The one who fears one master, or the one who fears ten thousand? The pleasure, then, is greater here.

This, therefore, let us pursue, and let us not be all aflutter over present things.

But let us laugh to scorn all the show of this life, and let us everywhere keep to due measure, that we may be able to pass this present life without grief, and to attain the good things that have been promised, by the grace and love toward man of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honour, now and ever, and unto the ages of the ages.