Paul speaks clearly with boldness. He calls himself fortunate, not to flatter Agrippa but because Agrippa knew everything. . . . And yet, if [Paul] had a guilty conscience, he ought to have been afraid to stand trial before one who knew everything. Instead, it is indicative of a clear conscience that he does not ask to be excused from a judge who has an accurate knowledge of everything. On the contrary, he rejoices and calls himself fortunate.

Another text translates this verse as follows: I consider myself fortunate before you, commencing to give a reckoning today. It is put as follows by Saint Jerome in a certain place, along with his explanation: ‘I consider myself fortunate, O King Agrippa, since before you today I am to be defended concerning all those things of which I am accused by the Jews, especially since you are acquainted with all the Jewish customs and controversies.’ For he had read that saying of Ben Sira, ‘Fortunate is he who speaks in the ears of those who will hear,’^[1] and he recognized that the words of a speech will only be successful to the extent that the wisdom of the judge has come to acknowledge the facts of the case.^[2]

He did not say those words in order to adulate him—God forbid—but because he wanted to profit from gentleness; and to some extent, he did profit, since he, assumed to be guilty, won over even the judge. The judge, upon being defeated, confessed the victory with his preeminent words to all those present: You persuade me in so short a time to become a Christian.

Paul lays down two arguments for the resurrection. One of them comes from the prophets. He does not bring forward any prophet in particular but the doctrine itself as held by the Jews. The other argument, the stronger because it comes from facts, is that Christ conversed with him. He further prepares the ground for this with other arguments, describing his former madness accurately. Then, along with a praise of the Jews, as they worship night and day, he says, expecting to attain. So even if I had not led an unblemished life, King Agrippa, I should not be tried for the belief that God raises the dead.

He shows how he persecuted and how he was made fit for this, for which he calls the high priests to testify and the cities outside Jerusalem. [Paul] tells of how he heard the voice of someone saying to him, It hurts to kick against the goad. Then he shows God’s clemency, because it was the persecuted one who appeared to him. He not only benefited me but sent me as a teacher for others. And he shows the prophecy, which came and said to him, I will choose you from among your people and the Gentiles. I thought to myself, that is, I made the decision ‘to work steadfastly against’ the name of Jesus of Nazareth. I was not one of the disciples of Christ; I was with those who fought him. Thus he is a witness worthy of belief, because after doing countless things, fighting and killing the faithful, persuading them to blaspheme and bringing so many people, cities and rulers along, and after undertaking all this on his own initiative, he was so suddenly changed. And there are again witnesses present for this. Then [Paul] shows he had been rightly persuaded and not deceived by the light, by the prophets, by the facts, by the events that were unfolding at that very moment. In order that he may not appear to be an innovator, even though he could speak of such great things, he takes refuge once more in the prophets, and he puts them forth for public scrutiny. This is more trustworthy, as it happens in the present; but since he alone had seen, again he is confirmed by the prophets.

Now if the sun here below, of the same nature as our eyes here below, can do harm to them with its intensity, not with its anger, and with its brilliance, not with its rage, how much more can a light from above, of the same nature as the things from above, do harm with its intensity to one who is below, who is not of its nature and who looks at it suddenly? Now if this sun to which Paul was accustomed could cause injury from its intensity when he looked at it in an uncustomary way, how much more harmful would the brilliance of that light be for one whose eyes had never been accustomed to it.

And notice how [Paul] does not speak in court as he did in the assembly. There he said, You killed him.^[1] Here, nothing of the kind, so that he might not kindle their anger more. Nevertheless, he shows the same thing by saying if the Christ must suffer. Thus he frees them from accusations. For even the prophets, he says, said this. Therefore, accept the rest as well. Since he mentioned the vision, without fear he goes on to speak of its successes as well. That they may turn from darkness to light and from the power of Satan to God. For I have appeared to you for this purpose, not to punish you but to make you an apostle. Then he points out the evils encompassing the unbelievers, Satan, darkness, and the good surrounding the believers, light, God, the inheritance of the saints. He exhorts them not only to repent but also to exhibit a life worthy of admiration. And look, everywhere the Gentiles embraced the Word. For those present were Gentiles.

After Paul announced the faith of those by whom he is judged, near the end of his speech he speaks to the people and to the Gentiles, so that he may convert Agrippa and the Gentiles, who were with him, and all the Jews, who were present. And then he says, King Agrippa, I was not disobedient to the heavenly vision: just as I believed, so must he, who listens to me, believe me. I do not proclaim what I have heard from others but what I heard and saw from heaven. Through the vision comes the pure view, which is beyond humankind: one, who is in the flesh, is unable to see what is not revealed to bodily eyes.

Since he wanted to show that Moses knew the passion and resurrection of Christ and that he enlightened the people and the Gentiles, [Paul] made use of the praise addressed to Judah and transferred completely to Christ, which is in part, Judah is a lion’s whelp; from the prey, my son, you have gone up. He crouches down, he stretches out like a lion’s whelp: who raises him up?^[1] . . . And [Christ] is the expectation of the nations: among them death is called sleep, and resurrection is called a rising. After this resurrection, he sent his disciples to teach all the nations.^[2] Many have thought that other words said by Moses are about the cross: You will see your life suspended on the tree before your eyes,^[3] but you may also use, Rejoice nations with his people,^[4] which are reported in Deuteronomy. By proclaiming Christ, Paul has shown the light not only to the nations but also to the people of Israel.