And after some days, king Agrippa and Bernice came down to Caesarea to salute Festus.14 And as they tarried there many days, Festus told the king of Paul, saying: A certain man was left prisoner by Felix.15 About whom, when I was at Jerusalem, the chief priests, and the ancients of the Jews, came unto me, desiring condemnation against him.16 To whom I answered: It is not the custom of the Romans to condemn any man, before that he who is accused have his accusers present, and have liberty to make his answer, to clear himself of the things laid to his charge.17 When therefore they were come hither, without any delay, on the day following, sitting in the judgment seat, I commanded the man to be brought.18 Against whom, when the accusers stood up, they brought no accusation of things which I thought ill of:19 But had certain questions of their own superstition against him, and of one Jesus deceased, whom Paul affirmed to be alive.†20 I therefore being in a doubt of this manner of question, asked him whether he would go to Jerusalem, and there be judged of these things.21 But Paul appealing to be reserved unto the hearing of Augustus, I commanded him to be kept, till I might send him to Caesar.†
"Then Festus, when he had conferred with the council" - do you observe how he seeks to gratify them? for this is favor - "having conferred," it says, "with the council, he said, Hast thou appealed unto Caesar? unto Caesar shall thou go." See how his trial is again lengthened out, and how the plot against him becomes an occasion for the preaching: so that with ease and in safe custody he should be taken away to Rome, with none to plot evil against him: for it was not the same thing his simply coming there, and his coming on such a cause. For, in fact this was what made the Jews come together there. Then again, some time passes while he tarries at Jerusalem, that you may learn, that, though some time passed, the evil design against him prevails nothing, God not permitting it.
But this king Agrippa, who was also a Herod, was a different Agrippa, after him of James' time, so that this is the fourth Herod. See how his enemies cooperate with him against their will. To make the audience large, Agrippa falls into a desire of hearing: and he does not simply hear, but with much parade.
And see what a vindication! So writes Festus, and the ruthlessness of the Jews is openly made a show of: for when it is the governor that says these things, he is a witness above all suspicion: so that the Jews are condemned by him also. For, when all had pronounced sentence against them, then, and not sooner, God brings upon them the punishment. But observe: Lysias gave it against them, Felix against them, Festus against them - although he wished to gratify them - Agrippa against them. What further? The Pharisees - even they gave it against themselves. No evil, says Festus, "of such things as I supposed: no accusation did they bring against him." And yet they did bring it: true, but they did not prove it: for their evil design and daring plot against him gave cause to surmise this, but the examination brought out nothing of the kind.
"And not knowing, for my part, what to make of the enquiry concerning these things" - of course, it went beyond a judge's hearing, the examining into these matters. If thou art at a loss, why dost thou drag him to Jerusalem? But the other would not deign this: no, "To Caesar" says he; as in fact it was touching Caesar that they accused him. Do you hear the appeal? hear the plotting of the Jews? hear their factious spirit? All these things provoked him to a desire of hearing him: and he gives them the gratification and Paul becomes more renowned. For such as I said, are the ill designs of enemies. Had not these things been so, none of these rulers would have deigned to hear him, none would have heard with such quietness and silence. And he seems indeed to be teaching, he seems to be making a defence; but he rather makes a public harangue with much orderliness.
For David himself. Bless the Lord, O my soul: and let all that is within me bless his holy name.2 Bless the Lord, O my soul, and never forget all he hath done for thee.11 For according to the height of the heaven above the earth: he hath strengthened his mercy towards them that fear him.12 As far as the east is from the west, so far hath he removed our iniquities from us.19 The Lord hath prepared his throne in heaven: and his kingdom shall rule over all.20 Bless the Lord, all ye his angels: you that are mighty in strength, and execute his word, hearkening to the voice of his orders.
"Your will be done on earth as in heaven." God's divine and blessed angels do the will of God, as David said in the psalm, "Bless the Lord, all his angels, mighty in strength, that do his pleasure." So then in effect this is what you mean when you pray, "as in the angels your will is done, so likewise be it done on earth by human beings, O Lord."
When therefore they had dined, Jesus saith to Simon Peter: Simon son of John, lovest thou me more than these? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.†16 He saith to him again: Simon, son of John, lovest thou me? He saith to him: Yea, Lord, thou knowest that I love thee. He saith to him: Feed my lambs.17 He said to him the third time: Simon, son of John, lovest thou me? Peter was grieved, because he had said to him the third time: Lovest thou me? And he said to him: Lord, thou knowest all things: thou knowest that I love thee. He said to him: Feed my sheep.18 Amen, amen I say to thee, when thou wast younger, thou didst gird thyself, and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not.†19 And this he said, signifying by what death he should glorify God. And when he had said this, he saith to him: Follow me.
(super. Matt.) It is not easy to find any ready to pass at once from this life; and so he says to Peter, When thou art old, thou shalt stretch forth thy hand.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)