Acts 26:22Meaning & Commentary from the Church Fathers

See how his speech is free from flattery, and how he attributes everything to God. Then see how much boldness there is in the words, "I stand to this day," and how much firmness in "testifying" by the prophets.

Do you see how he persuades them both by the prophets and by the events themselves? He did not wish to seem an innovator. Yet, since he had to say something great, he again turns to the prophets and cites their predictions.

The events were more trustworthy, since they had taken place in his own time. But because he alone had seen them, he again appeals to the prophets.

"Testifying," he says, "to small and great," that is, to the noble and the obscure. He said this with regard to the soldiers.

“Saying nothing except what the prophets and Moses said would come to pass.” That the prophets spoke of the Passion of Christ is so well known that it is needless even to speak of it. That Moses foretold it is clear from what he said, as though in the person of Judah: “You have lain down and slept like a lion, and like a lion’s whelp; who shall rouse him?” (Gen 49:9). Clearly he means the death and resurrection of Christ. But Moses also foretold the Passion, for he says further: “Your life shall hang before your eyes” (Deut 28:66).

He added that he preached nothing new, but only what Moses and the prophets had foretold. Namely, Christ the Messiah had to suffer, rise from the dead, and proclaim light to the whole world, to Jews and Gentiles.

Paul could suppose that all this was known to the king and beyond doubt for him. But to a Roman it seemed strange. It was also strange to the cold governor that Paul said all this with such animation.

He saw in it nothing more than fantasy. "Your great Jewish learning," the procurator said to Paul, "is driving you mad!"

But Paul answered with renewed assurance: "I am not speaking madness. My words are words of truth and sound reason."

The speech of the Apostle Paul at this trial before King Agrippa is defensive, just as his speech before the Jews on the stairs of the Jerusalem fortress was. But now the Apostle spoke with greater freedom than he had then, before a crowd of fanatics.

Since he was not interrupted and could speak fully, he defends himself in such a way that he also bears solemn witness to Christ, who died and rose again according to the prediction of Moses and the other ancient prophets. He also calls his hearers to repentance and conversion to God.

For this reason the Jews seized him in the temple and wished to tear him to pieces. But in this danger, as in every other, God came to his aid. The witness he bore to small and great was neither blasphemy nor apostasy from God, but simple truth. It directly agreed with the teaching of Moses and the prophets: that the Messiah had to suffer, and that from His resurrection from the dead light had to shine forth for the enlightenment of both the Gentiles and His people.

"Having obtained help from God." In his deliverance from such obvious danger, when he was seized in the temple, the Apostle sees God's help to him. This help was visibly shown in the swift arrival of the commander with soldiers to aid him (Acts 21:31 and following).

"I stand to this day." I remain whole to this day, and I bear witness to Christ to everyone who wishes to hear the preaching, from small to great. This means from youth to elder, from poor to rich, and from obscure to noble; cf. Chrysostom.

On the basis of a certain difference in the readings of the Greek word, the proposed interpretation, "being witnessed to by all from small to great," accords less with the connection and structure of the speech.

The Apostle also speaks of his dogmatic teaching in an adapted manner. To the Jews he says that he taught on the basis of the predictions of Moses and the prophets.

To the Gentiles he says that Christian teaching is a light destined to enlighten all men. From this the Gentiles should understand that the Apostle is not a narrow, fanatical sectarian.

Rather, he is a man proclaiming a universal teaching. For everyone it should be as necessary and pleasant as radiance amid deep darkness.

"See," says Saint John Chrysostom, "how his speech is free from flattery, and how he attributes everything to God. Then see how much boldness there is in, 'I stand to this day,' and firmness in, 'I am witnessed to by the prophets.'"

Wishing to show that Moses knew of the Passion and Resurrection of Christ, and that He would enlighten the people and the Gentiles, he uses the praise addressed to Judah, which applies wholly to Christ.

In particular: "Judah is a lion's whelp; from the prey, my son, you have gone up. He bowed down and slept as a lion and as a lion's cub. Who shall rouse him?" (Gen 49:9).

And He is the expectation of the Gentiles. For among them death is called sleep, and resurrection is called awakening.

After this Resurrection He sent His friends: "Teach all nations" (Mt 28:19).

Many have accepted that Moses spoke of the Cross when he said: "You shall see your life hanging before your eyes" (Deut 28:66).

You may also use what is said in Deuteronomy: "Rejoice, O Gentiles, with His people" (Deut 32:43).

By the mention of light he proclaims Christ not only to the Gentiles, but also to the people of Israel.